Hinduism is the Only Dharma

Hinduism is the Only Dharma in this multiverse comprising of Science & Quantum Physics.

Josh Schrei helped me understand G-O-D (Generator-Operator-Destroyer) concept of the divine that is so pervasive in the Vedic tradition/experience. Quantum Theology by Diarmuid O'Murchu and Josh Schrei article compliments the spiritual implications of the new physics. Thanks so much Josh Schrei.

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Showing posts with label Mahabharata. Show all posts
Showing posts with label Mahabharata. Show all posts

Thursday, June 10, 2010

Hinduism and Democracy: A Comparison by Ashok M. Kuber, PhD

Hinduism and Democracy: A Comparison by Ashok M. Kuber, PhD Source: www.prlog.org

May 10, 2010 – The basic principles of democracy were embedded in Indian Civilizations and its religions long before they occurred in the West. Democracy in Europe was born in people’s struggle against Church and ruthless rulers. Democracy is not limited to elections and majority rule. More importantly, democracy involves freedom of expression and liberty – along with equal opportunities and protection of all minorities. Throughout history, religions of Indian origin have imbedded these principles in their belief. 

Hindu scriptures, Vedas, are a collection of teachings from over many thousand years. Hinduism allows followers to interpret scriptures according to the current times. 

Dogmatic interpretation and its forceful execution are not a part of Hinduism, as it has been with Islam and Christianity.  These religions often ignore the basic teachings of their founders. 

Hinduism does not seek converts.  No forceful or violent conversion, no religious wars with Christians, Jews, Jains, Sikhs, Buddhists, atheists occurred until Islam came to India . You can become Hindu by your own free will by accepting Bhagavad-Gita, essence of Vedas spoken by Lord Krishna as a final authority. The mythology of Purana or the great epics Ramayana or Mahabharata explain the Vedas to common people in a simple way. Numerous sects of Hinduism co-exist peacefully under the supreme guidance from the Vedas. 

Hinduism offers lots of freedom to operate. An individual decides his Guru, and follows him or her. When many devotees come together a sect is formed.  Like democracy, the people select a leader. Sects come and go like political parties in a dynamic democracy. 

Often, those of other faiths portray Hinduism as a religion of confusion. It is like communist or a dictator might consider democracy as a confused state where the news media, congressmen, senators, the president and scholars challenges each other dramatically and sometimes unreasonably. Like American democracy, where challenging a President or burning a flag is tolerated - Hinduism tolerates challenges. Contrast to Hinduism, Christianity and Islam offer very limited freedom and tolerance for other faiths. 

According to Hinduism, there are different paths to reach God, just like there are many ways to reach the top of the mountain. As you go higher, differences between them are reduced. Anyone who believes that his is the only way to reach God is full of ignorance just like a frog in a well unable to comprehend the outside world. Bhagavad-Gita suggests the following Yogas to reach God:  Knowledge, Devotion, Meditation, and Karma. Karma Yoga is pure selfless service. Missionary service is not Karma Yoga, as missionaries hope to convert people to their faith and thus expand their power base to reestablish domination of the church which will ultimately curtail democracy. 

Vedas means knowledge. It is not only religious rituals with chanting of hymns, but it includes philosophy, astronomy, mathematics, medicine, and grammar. When philosophy is the origin of religion, it permits freedom of speech and thought, and acknowledges Atheism. Just like democracy, Hinduism accepts Atheists as equal citizens. 

About 2300 years ago India peacefully became predominantly Buddhist during the Maurya Empire. During that period, Takshila University was the center of learning Hinduism, Jainism and Buddhism and Atheism.  Also, Nalanda University was formed 2000 years ago with its 10,000 students and 1500 teachers. In the 8th century Hindu Guru Shankracharya debated one to one Hindu, Jain, Buddhist and Atheist women and men gurus who upon defeat accepted his synthesis of Vedic metaphysics philosophy and India became again predominantly Hindu. 

According to Hindu philosophy there is one GOD, an eternal, formless, supreme, all pervading spirit. Observed multiplicity in the Universe is just like the waves in the ocean - they come and go. Waves are nothing but sea water which is the only essence, just as the supreme spirit is the only essence (the underlying reality). As a Hindu, one is free to worship a formless GOD in any form and name one wish. As you progress spiritually, you will realize the absolute invisible all pervading supreme spirit. No one is between you and GOD. Religion and the holy man just give you the direction, but they are not the end. This assures individual freedom and discourages dictatorial control with its abuses. 

Ridicule of the caste system in Hinduism by others is extremely overdone. Critics must look at their own history of religious wars, bloody conversion and annihilation of natives in occupied lands.  The caste system was a class system not by birth but by profession:  Labor, Merchants, Ruler (warriors) and Brahmin (teachers and preachers). The King and his ministers collectively ruled the kingdom according to very strict ethic rules given in the Vedas which protect freedom and liberty. Brahmins were mainly teachers until the later part of the Buddhist period (6 A.D.), when they started temples and idol worshipping and were mainly involved in the religious rituals. At about that time, they became Brahmins by birth in order to protect their livelihood. Movement between other classes was more or less free. 

Chanakya of Takshila University, who contributed economics in the Vedas, uprooted the Greek Alexander's rule from India and established the Maurya Empire by appointing his student, who was born in the labor class, as a king. The great sages, who wrote the most important Hindu scriptures Puranas, Mahabharata and Ramayana, were born in the labor class! 

The caste system already coexisted and there were no real conflict between the groups. Untouchability is often misunderstood and Hinduism has nothing to do with it. Untouchables were outclass persons who had committed crimes. In other civilizations, criminals and their family were killed. In India , they were put out of society and given cleaning jobs. Unfortunately, their families remained untouchables for subsequent generations. The efforts of Hindu reformers and the civil rights laws have brought the untouchables back into society - resulting in the election of an untouchable as President of India in 1997. 

In AD 52, the apostle St. Thomas came to South India . His followers known as Syrian Christians were free to practice their apostolic faith. However, during the Portuguese colonial rule, the Catholic Church forcefully absorbed them. Next the British rule came and the Protestant Church ruled them. After India became independent, the followers reestablished the Syrian Christian Church of India free from European control. When Jews and Zoroastrians (Parsis) came to India to escape persecution, they were given shelter and were free to practice their faith. Contributions of these relatively miniscule minorities to India have been immense, and their success in every aspect of life is striking. In India non Hindus including Christians and Muslims have occupied many top positions including president and prime minister without a single threat of violence against them from the 80% majority Hindus. 

Recently, America broke the racial barrier by electing the first black president. Even though there is freedom to practice any religion in western nations, most of them have Christianity as a state religion. US constitution states only separation between state and church. In reality, USA is not a secular nation. America and the West have a long way to go to break the religious barriers in order to catch up with India .  For Islamic democratic countries, even separation of state and religion is a mere dream. A real democracy requires secularism in practice and India is the only major nation who can claim this. The credit goes to Hinduism. 

The author is thankful to Dr. Dilip Amin and Mr. Sam Barnabas for valuable suggestions. 

Ashok M. Kuber, PhD 
Lansdale, PA 

Sunday, May 30, 2010

A mammoth Mahabharata series begins admirably --- M. Veerappa Moily is Union law minister THE MAHABHARATA: Volume 1 Translated by BIBEK DEBROY

A mammoth Mahabharata series begins admirably


M. Veerappa Moily is Union law minister THE MAHABHARATA: Volume 1 Translated by BIBEK DEBROY Penguin Pages: 536 Rs 550


THE Mahabharata, together with the Ramayana, is one of the greatest stories ever told.
These two epics have influenced norms, values and culture not just in India, but elsewhere in Southeast Asia too. Hinduism is difficult to pinpoint and define. Nor is Hinduism only manifested in Sanskrit texts, a point Wendy Doniger makes in her recent The Hindus: An Alternative History (2009). The Sanskrit corpus itself is huge, spanning the Vedas, Vedanta, Vedangas, Smritis, Puranas and the Dharmashastras, not to speak of classical Sanskrit literature. However, popular attitudes are often shaped not by the Vedanta literature, or even the Gita, and the speculations of religious philosophers, but by the stories recounted in the two epics and the Puranas. It is said that even before Valmiki could pen his Ramayana in Sanskrit, many folk Ramayanas had been orally passed from one generation to the next. The imagery of the Ramayana and the Mahabharata recurs in our everyday life and jargon.


The Valmiki Ramayana, thus, isn't the only Ramayana. I myself have written an epic poem Sree Ramayana Mahanveshanam in Kannada, which has now been translated into English and other languages. If we wish to communicate our history, myths and culture to the rest of the world, English naturally becomes the medium. It is easy to blame westerners for having got the nuances wrong, but the appropriate response would be for us Indians to do the rendering, instead of waiting for modern-day Max Muellers.

The Sanskrit Valmiki Ramayana now has an authenticated and critical edition, brought out by the Oriental Institute in Baroda. And the Vedavyasa Mahabharata too has an authenticated and critical edition, brought out by the Bhandarkar Oriental Research Institute in Pune.

It is somewhat surprising that English translations of these texts are not yet available. Abridged translations often fail to capture the nuances and the emotions of all the characters.

An unabridged translation of the Mahabharata is therefore welcome and it is surprising that Bibek Debroy, who is known more as an economist (though I have personally known him as one interested in law reform), should have embarked on this venture. It is another matter that he has already translated the Vedas, Upanishads, Puranas and the Gita.

This is the first of 10 volumes and covers the period from the beginning to the Pandavas' obtaining their share of the kingdom. Volume 1 thus covers most of Adi Parva and runs into almost 500 pages. From this, one can gauge the size of the entire Mahabharata and the scope of the endeavour Debroy has embarked on. There is also an excellent introduction that sets the background.

We all have our favourite version of the Mahabharata, translated into English in unabridged form. For many of my generation, Rajaji's versions of both the Ramayana and the Mahabharata must figure on that list, because of easy-to-read English. Debroy's translation is easy and smooth as well, compared with the 19th century translations of K.M. Ganguli and M.N. Dutt (which predated Bhan darkar's Critical Edition) or even the half-complete University of Chicago version (which was based on Bhandarkar). I only hope Debroy can speed up his translation, so that we do not have to wait five years for all of the 10 volumes to be available.

There seems to be a resurgence of interest in the epics. Gurcharan Das authored a book based on the Mahabharata. There is the Clay series, based on vernacular versions of the Mahabharata, now funded by N.R. Narayana Murthy. There has been my effort as well as the present one by Debroy. I am not sure why this should suddenly happen.

Although the Ramayana and the Mahabharata have always been of interest, much before the TV serials happened, the last time there was this great enthusiasm seems to have been in the second half of the 19th century. Nor is it obvious to me why there should be this interest on the part of those who are not quite run-of-the-mill Indologists or Sanskrit scholars. 

Whatever be the reason, an accurate rendering of our history and culture is welcome, because it neutralises attempts by right-wing fundamentalist groups to hijack what they perceive to be their version of Hinduism. When we scan the Vedas and epics like the Ramayana and the Mahabharata, we find a thread of secular ethos. 

In fact, even the Sapta Rishis who composed the Vedas and the authors of Ramayana and Mahabharata do not belong to the Brahmin varna. They actually belong to Shudra and the lower classes of the society. It is a paradox that we find a reversal of secular ethos to the detrimental of the philosophy of unity in diversity.

According to the poet A.K. Ramanujan, a translator has to obey three sets of conflicting allegiances: to the reader, to the culture of the original text and to the text's historical context or tradition. 

Debroy, in his acknowledgment and introduction, says, "Most people thought I was mad, even if they never quite said that." I had a similar feeling when I embarked upon Sree Ramayana Mahanveshanam, which is my own version of the Ramayana. On venturing into the voluminous poem, I felt like being in the midst of a dark ocean the shore of which I would not find. Having gained confidence, I have now started another epic poem, on Draupadi, called Sreemudi Parikramanam. All big ideas will find their own destiny. Hence I am confident that the journey undertaken by Debroy in translating the other parvas will find a happy climax.

Initially, I was surprised that a creative writer like Debroy had ventured upon a translation of epic dimensions.

It requires absolute concentration, discipline and restraint. Having read his book, I must say that the author has conformed to all parameters and excelled as a model translator. He has really carved out a niche for himself in crafting and presenting a translation of the Mahabharata, which is the need of the century. The presentation of a family tree and also the Bharatavarsh (6th century BCE) reflects his insistence on historical authenticity.

I wish that Debroy emerges in the scholarly world of this country to present our past. The book takes us on a great journey with admirable ease.

M. Veerappa Moily is Union law minister THE MAHABHARATA: Volume 1 Translated by BIBEK DEBROY Penguin Pages: 536 Rs 550

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