The Hope of Liberation in World Religions

6: Hinduism

113 6 hInDUIsM —Anantanand Rambachan General Features hinduism is an astoundingly diverse tradition as indicated by the name hindu itself. hindu is not the personal name of a founder nor is it descriptive of a central belief or practice. “hindu” is the Iranian variation for the name of a river that Indo-europeans referred to as the Sindhu, Greeks as the Indos, and British as the Indus. Those who lived on the territory drained by the Indus were derivatively called hindus. They did not necessarily share a uniform religious culture and, today, the Hindu tradition reflects the astonishing variation in geography, language, and culture across the Indian subcontinent and beyond. It helps to think of hinduism as a large, ancient, and extended family, recognizable through common features, but also reflecting the uniqueness of its individual members. Necessary generalizations will not be misleading if there is attentiveness to this fact of diversity. Many of the common features of the hindu tradition are derived from the scriptures known as the Vedas. The four Vedas (Rg, Sama, Yajur, and Atharva) are considered by orthodox hindus as revelation and have a privileged authoritative status. particular hindu groups regard many other texts as revelation, but the Vedas enjoy an almost unanimous recognition as revealed knowledge. each Veda may be broadly divided into two sections. The first section of each text provides information and rules for the performance of religious rituals. The last section of each text contains a series of dialogues, known as 114 —Ananatnand Rambachan the Upanishads, that are the most important sources of religious and philosophical thinking in hinduism. Any hindu tradition that seeks the stamp of orthodoxy tries to establish, through commentaries, that its interpretations are faithful to the Upanishads. Contrary to popular stereotypes, the hindu tradition is neither life-denying nor otherworldly. It does not uphold the attainment and enjoyment of material things as life’s highest end, but has acknowledged their significance in the scheme of human existence. Wealth (artha) and pleasure (kama) rank among the four legitimate goals of life. While affirming these, Hinduism also reminds us of their transience and inability to fully satisfy us. Wealth and pleasure must be sought by being responsive to the demands of the third goal, referred to as dharma. Dharma derives its meaning from the fact that every human being is inseparably connected with and dependent on other human beings as well as nonhuman realities. The goal of dharma requires that we be attentive to the well-being of the whole, even as we are nourished and sustained by it. Dharma is violated when we obsessively and narrowly pursue private desires that destroy the harmony of the universe community on which our lives depend. Through dharma, we are mindful that the selfish and uncontrolled pursuit of wealth and pleasure lead to suffering and chaos. Dharma reminds us to incorporate the good of all in the intent and execution of our actions. Noninjury (ahimsa) is regarded as the highest expression of dharma. While the hindu tradition ascribes great value to the practice of dharma, it does not see this as the ultimate goal of human existence. hinduism’s highest and most valued goal is moksha. The Sanskrit term moksha means freedom; and if we keep in mind the diversity of hinduism , it is not inaccurate to say that this freedom is primarily from ignorance (avidya). It is a common view in the hindu tradition that ignorance of the true nature of the human self (atman) and the absolute (brahman) is the fundamental human problem and the underlying cause of suffering. freedom or liberation cannot be obtained without right knowledge of reality. for three of the great theologians and traditions of hinduism, Shankara (Non-dualism—Advaita), Ramanuja (Qualified Non-dualism —Vishishtadvaita), and Madhva (Dualism—Dvaita), the self (atman) cannot be equated fully with the time-bound physical body or the ever-changing mind. In its essential nature, the self is eternal and infinite awareness. For Shankara, the self is ultimately identical with brahman (the Ultimate “one”); for Ramanuja, it is inseparably related hinduism — 115 to brahman as part to whole; while, for Madhva, it is entirely different from but completely dependent on brahman. Ignorant of the true nature of the self, one wrongly identifies it with the body and mind, imposes the limitations of these on the self, and becomes subject to insatiable greed and want. To obtain the objects of greed...