BY SATGURU SIVAYA SUBRAMUNIYASWAMI
In apparent conflict, the scriptures written thousands of years ago explain how we should live, and saints and rishis and seers throughout the ages have told us that it is impossible to live that way. So, Hinduism has a great tolerance for those who strive and a great forgiveness for those who fail. It looks in awe at those who succeed in living a life according to its own strict ethics. In Hinduism, we have many, many saints. You don’t have to die to be acknowledged a saint in our religion; you have to live. The Hindus, perhaps beyond all other people on the Earth, realize the difficulties of living in a human body and look in awe at those who achieve true spirituality.
The Hindu believes in reincarnation. He believes that he is not the body in which he lives, but the soul or awareness which takes on a body for a definite purpose. He believes he is going to get a better body in a better birth, that the process does not begin and end in a single life, that the process is continuous, reaching beyond the limits that one life may impose on inner progress. Of course, his belief in karma assures him that a better birth, that progress inwardly, will come only if he behaves in a certain way. He knows that if he does not behave according to the natural laws, to the Hindu ethics, that he will suffer for his transgressions in a future life, or future lives, that he may by his own actions earn the necessity of a so-called inferior birth, earn the right to start over where he left off in the birth in which he failed.
Hinduism is so broad. Within it there is a place for the insane and a place for the saint. There is a place for the beggar and for those who support beggars. There is a place for the intelligent person and plenty of room for the fool. The beauty of Hinduism is that it does not demand of every soul perfection in this life, a necessary conclusion for those who believe in a single lifetime during which human perfection or grace must be achieved. Belief in reincarnation gives the Hindu an acceptance of every level of humanity. Some souls are simply older souls than others, but all are inherently the same, inherently immortal and of the nature of the Divine.
For the Hindu, surrender to the Divine Will that created and pervades and guides the universe is essential. The Hindu believes that great and powerful Gods guide our experiences on Earth, actually consciously guide the evolutionary processes. Therfore, he worships these beings as greater beings than himself, and he maintains a subjective attitude toward them, wondering if he is attuned with these grand forces of the universe, if his personal will is in phase with what these great beings would have him do. This gives birth to a great culture, a great attitude, a great tolerance and kindness one to another. It gives rise to humility in the approach to life. Not a weak or false humility, but a strong and mature sense of the grand presence and purpose of life before which the head naturally bows.
There are said to be millions of Gods in the Hindu pantheon, though only a few major Deities are actually worshiped in the temples. That God may be worshiped as the Divine Father or a Sainted Mother is one of the blessings of Hinduism. It offers to each a personal and significant contact, and each Hindu will choose that aspect of the Deity which most appeals to his inner needs and sensibilities. That can be confusing to some, but not to the Hindu. Within his religion is monism and dualism, monotheism and polytheism, and a rich array of other theological views.
Hinduism, Sanatana Dharma, is an Eastern religion, and the Eastern religions are very different from those of the West. For one thing, they are more introspective. Hinduism gave birth to Buddhism, for Buddha was born and died a good Hindu. And it gave birth to other religions of the East, to Jainism, to Sikhism and others.
There are three distinct aspects of Hinduism: the temples, the philosophy and the satguru. It is very fortunate that in the last four decades Hindu temples have nearly circumferenced the world. There are temples in Europe, in North America, in South America, Australia, in Africa and throughout Southeast Asia.
The Hindu temple and stone images in it work as a channel for the Deity, for the Gods, who hover over the stone image and in their subtle etheric forms change people’s lives through changing the nerve currents within them through their darshan. People come to a sanctified temple and go away, and in that process they are slowly changed from the inside out.
In its second section, philosophy, Hinduism has influenced the deep religious thinkers of all cultures through known history. There is not a single philosophy which can be labeled “Hinduism.” Rather, it is a network of many philosophies, some seeming to impertinently contradict the validity of others, yet on deeper reflection are seen as integral aspects of a single radiant mind flow. In the area of philosophy must be included the enormous array of scripture, hymns, mantras, devotional bhajana and philosophical texts which are certainly unequaled in the world.
The philosophies then stand alone as the voice of the religion. They are taught in the universities, discussed among scholars, meditated upon by yogis and devout seekers. It is possible to be a good Hindu by only learning the philosophy and never going to the temple, or by simply going to the temple and never hearing of the deeper philosophies.
Hinduism has still another section within it, and that is the guru–the teacher, the illuminator, the spiritual preceptor. The guru is the remover of darkness. He is one who knows the philosophy, who knows the inner workings of the temple, and who in himself is the philosopher and the temple. The satguru is he who can enliven the spirit within people. Like the temple and the philosophy, he stands alone, apart from the institutions of learning, apart from sites of pilgrimage. He is himself the source of knowledge, and he is himself the pilgrim’s destination.
Should all the temples be destroyed, they would spring up again from the seeds of philosophy, or from the presence of a realized man. And if all the scriptures and philosophical treatises were burned, they would be written again from the same source. So, Hinduism cannot be destroyed. It can never be destroyed. It exists as the spirit of religion within each being. Its three aspects, the temple, the philosophy and the satguru, individually proficient, taken together make Hinduism the most vital and abundant religion in the world.
Hinduism is as broad as humanity is, as diverse as people are diverse. It is for the rich and the poor, for the mystic and the materialist. It is for the sage and the fool. None is excluded. The same Hindu mind which can consume within it all the religions of the world can and does consume within it all of the peoples of the world who are drawn to the temple by the shakti, the power, of the temple. Such is the great embracing compassion of our religion.
Hinduism, the Eternal Way or Sanatana Dharma, has no beginning; therefore will certainly have no end. It was never created, and therefore it cannot be destroyed. It is a God-centric religion. The center of it is God. All of the other religions are prophet-centric. The center of those religions is a great saint or sage, a prophet, a messenger or messiah, some God-realized person who has lived on Earth and died. Perhaps he was born to create that particular sect, that particular religion, needed by the people of a certain part of the world at a certain time in history. The Hindus acknowledge this and recognize all of the world’s religious leaders as great prophets, as great souls, as great incarnations, perhaps, of the Gods, or as great beings who have through their realization and inward practices incarnated themselves into, or transformed themselves into, eminent religious leaders and attracted devotees to them to give forth the precepts of life all over again and thus guide a tribe, or a nation or a race into a better way of life.
There are nearly a billion Hindus in the world today. That’s roughly four times the population of the entire United States. Every sixth person on the planet is a Hindu. Hinduism attends to the needs of each one. It is the only religion that has such breadth and depth. Hinduism contains the Deities and the sanctified temples, the esoteric knowledge of inner states of consciousness, yoga and the disciplines of meditation. It possesses a gentle compassion and a genuine tolerance and appreciation for other religions. It remains undogmatic and open to inquiry. It believes in a just world in which every soul is guided by karma to the ultimate goal of Self Realization, or moksha, freedom from rebirth. It rests content in the knowledge of the divine origin of the soul, its passage through one life and another until maturity has been reached. It offers guidance to all who take refuge in it, from the nonbeliever to the most evolved maharishi. It cherishes the largest storehouse of scripture and philosophy on the Earth, and the oldest. It is endowed with a tradition of saints and sages, of realized men and women, unrivaled on the Earth. It is the sum of these, and more, which makes me boldly declare that Hinduism is the greatest religion in the world.