Many Hindus believe that we now enter a period in the age of this world that is called ‘Kali Yuga’ or the ‘age of vice’ characterised by the decline of morality amongst men, the inability to separate right from wrong, corruption between relationships between the strata of the society, between friends and family; just to mention a few. Even a sceptic or a non-Hindu would be pressed hard to disagree given the self destructive nature that men have demonstrated in recent times.
For a long time, I struggled to understand this particular concept which I felt somewhat seemed like it represented the hypocrisy of Hinduism. I failed to understand how Hinduism, a religion that is meant to save and guide mankind predicts its own inability to save man from sin. That surely a religion so pure and true, would be able to save its believers from being condemned into a realm of impurities and sin, and through its teachings help them achieve self realisation.
But upon embarking my slow and steady religious journey, I have stumbled across a series of remarkable observations and realisations, and maybe even possibly am beginning to comprehend some of the very core concepts of Hinduism (and other religions). Stark obvious to many, but a fundamental concept that had previously eluded me; for I have learnt, that God and religion may never save every soul that exists, but instead, every soul has the opportunity through God and religion to save itself from self damnation; that bad and evil is not the failure of God or religion, but purely the absence of it.
I risk incurring the wrath of many sceptics and atheist, who will simply point towards the numerous wars, crimes, pain and suffering that has been inflicted by one man onto another in the name of God and religion. However, I can only assure you, that these very men, who used God’s name and religion in vain, have never really understood either, and were purely driven by themselves or others like themselves, who were victims of the failings and misconceptions of religious teachings. It is only lately that I have realised that although I have been born a Hindu, and practised Hinduism all my life, it is only over the last few years I have began to live as a Hindu. This draws me towards the compulsion to explain the decline of Hinduism or more accurately, the lost principles of Hinduism amongst Hindus.
I recently attended a temple function, during which a priest delivered a sermon, teaching the temple crowd about some of the aspects of Hinduism. Thirty minutes into his sermon, I left, slightly disappointed by the narrow teachings of the priest. Alternating between Hindi and English, the priest explained parts of text quoted from the Ramayana, teaching the temple crowd about the value devotion as opposed to temptation, warning against seduced by superficial beauty and encouraged the crowd to learn and acquire knowledge; advising his audience to live proudly and true to the values of an Indian, and rejecting the corruption of the west. Everything the priest delivered, was direct, relevant and most importantly gave good guidance and direction to all those who listened. But his single shortcoming was his failure to understand, that the concepts of Hinduism extended beyond the cultural and traditionalistic limitations of the Indian subcontinent. Simply put, the priest implied that one ought to live the life of a traditional Indian. In fact, implicating western civilisations as the reason of corruption amongst Hindus may even be perceived as a denial of their own inability to withstand the test of globalisation.
Hinduism was born by the side of the Ganges River in the ancient Indian civilisation, and naturally many Indians would have lived and practiced Hinduism to an extent, the terms ‘Indian lifestyle’ or ‘Indian culture’ could perhaps possibly be used interchangeably or perhaps synonymously as Hinduism, at that point in time in history. But the evolution of society, culture and tradition has changed all this. The traditional Indian culture that was largely shaped and influenced by Hinduism may no longer reflect the true teachings of the very religion that shaped it.
Therefore, although the Indian culture and the teachings of Hinduism may be have interchangeably influenced each other to the point the teachings of Hinduism is immersed in the traditional Indian culture and vice versa, a Hindu must learn to demarcate these two areas to be able to appreciate Hinduism in its purest form. This however, may appear to be a task equivalent to seeking the ‘Holy Grail’, purely because unlike other religions, Hinduism, does not draw its religious authority from a single source, but instead relies heavily on the numerous ancient Sanskrit texts that exists in the form of the Vedas, the Upanishads, the Puranas, the ‘smritis’, and even from the epic poems Ramayana and the Mahabharata of which the Bhagavad Gita is a part of. And it is of utmost importance that these texts and scriptures are interpreted in the context in which they were written, hence heavily influenced by the Indian culture and traditions.
Therefore, I understand, and perhaps am able to forgive Hindus who are under the misconception that the traditional Indian culture and lifestyle epitomises the principles of Hinduism. What irks me however is the failure of Hindus to evolve and adapt these very principles to the modern day and ultimately the failure to develop and live by the principles of Hinduism.
As simple example is as follows:
“...Hindus may pray to God in the various forms He has chose to reveal Himself to man. Whether it be through the reincarnation of Lord Vishnu in the form of Rama, or through Lord Krishna the charioteer to Prince Arjuna in the battle of Kurushetra.
…As a Hindu, a child would often be taught to clasp their hands together, in front of these idols, and pray; with prayer being in the form of offering thanks to God for all He has provided us with, apologies for our numerous shortcomings or sins we have committed and finally submitting to God our needs, so He would bless us in all our future endeavours and help us achieve them. We were taught to prepare myself for the rituals, on how to participate and conduct ourselves during these rituals. But very often that was the extent of how much an average Hindu child is taught about the religion…”
Temples, parents or religious classes that teach Hinduism is a rarity, and may be limited to selected religious texts or pure mythology. Hence, when the priests would chant prayers and mantras in Sanskrit and calmly conduct each step of the meticulous and complex rituals, very little of the procedure itself is understood by the Hindus participating in the ritual, but eventually simply learn to accept it. Enduring ignorance in silence, the core teachings are simply lost and masked by our ignorant diligence in performing prayer without understanding it, hence rendering prayer, worship and devotion meaningless. Worse still, is the blatant ignorance that has beset many Hindus, who are dominated by prayer, worship and rituals, forgetting or in some cases never learning about the facets of Hinduism that deal with complex but important concepts such as dharma, karma and conduct.
Outside prayer, worship and devotion, ‘Hinduism’ as it is practiced now fails to prepare Hindus to face the realities of life, due to the neglect of the principles of Hinduism. Adopting a broad generalised view, merely comparing Hinduism to other religions such as Islam and Christianity, it appears to me that Muslims and Christians generally understand and grasp the principles of their respective religions better than Hindus with Hinduism. This in turn allows Muslims and Christians to be better prepared to face the realities in life, such as dealing with significant stressful life events, such as birth and separation, dealing with fortune and misfortune, conduct of relationships between family, relatives and friends, roles and responsibilities and ultimately death.
Hindus, generally less knowledgeable in Hinduism, are often left confused and lost in the face of reality. Thus Hinduism becomes superficial in meaning, as the valuable teachings of the ancient Sanskrit teachings such as the Vedas and the Bhagavad Gita are gradually being replaced by ritualism and symbolism. Ask any Hindu about his or her purpose in life, and do not be surprised if your question is met with hesitancy or a long winded philosophical answer; clear evidence of the stark lack of knowledge of the religion by its followers.
Religion is meant to guide and lead. It is meant to provide direction, a source to derive strength, faith and hope. Therefore if Hinduism is to serve its purpose as a religion, it needs to be accessible to its believers. It needs to be practical and practicable in this age in time. Instead of clinging on to the ritualism, symbolism, traditionalist mindset that defined Hinduism in the culture of the bygone ages of ancient India, present day Hindus need to understand that globalisation has changed the face of this world.
The culture of ancient India may not necessarily be practicable now, but Hindus must learn that that does not imply Hinduism is impractical. Hinduism should not be confined to India or the Indian lifestyle. It purely means that Hindus must reach back into the depths of the religion to acquire knowledge and learn the principles of Hinduism, to understand how Hinduism can be practised in the present and the future. Although the outlook of future Hindu practise may appear different from ancient practise, the core must remain the same. This evolutionary process which dictates change in practise of Hinduism may be criticised by many traditionalist who may claim that changes in traditional Hindu practice equates to deviance. But I view this evolutionary change as not deviance, but instead an expansion of our knowledge and understanding of the religion and hence brings us closer to God.
My belief is simple, “A man who calls himself a Muslim, who attends the mosque and prays like a Muslim, and acts like a Muslim but who himself does not understand nor live by the principles of Islam is not truly a Muslim. A man who calls himself a Catholic, who attends the church and prays like a Catholic, and acts like a Catholic but who himself does not understand nor live by the principles of Christianity is not a truly a Catholic. Likewise, a man who calls himself a Hindu, who attends the temple and prays like a Hindu, and acts like a Hindu, but who himself does not understand nor live by the principles of Hinduism is not a truly a Hindu.”
I do not pretend to be the epitome of knowledge with regards to Hinduism, nor am I a learned scholar in the religion. Instead, I am a purist, who by chance stumbled across the principles of Hinduism and am currently in pursuit of the knowledge that has gradually been dissipating away from Hindus. From what I have learnt, I believe that the way forward to reverse the decline in the Hindu religion is to pluck the principles of Hinduism from its traditional and cultural landscape, to learn it in its purest form, to subsequently allow it to be re-taught correctly to present day Hindus who wish live by the principles of Hinduism. Perhaps then, even Hindus will understand Hinduism better.
