Key Points of Diversity and Unity within Hinduism - Essay Example

?The term Hinduism, as per popular belief, casts an image of a religion practiced by a vast majority of Indians and is regarded as one of the oldest in the world. However, contrary to popular belief, Hinduism is not just a religion offering a common God or Gods to worship or even a congregation of people sharing the same religious ideology but much more than that. It may even be said without exaggeration to be a way to life. Various philosophers, authors, theologians and the like have tried to fathom the abysmal depths of what this word encompasses and have only admitted to have been able to comprehend a mere speck of what is popularly termed as Hinduism. Not only does this word help a vast people affiliate themselves with the same theological faith but also does it pronounce the way to lead the perfect life on earth, given the follies and foibles life encompasses as well as the problems that people are accosted with. Again, as mentioned, Hinduism is no mere binding force that includes people from diverse backgrounds but is like a salad bowl wherein the individualities can be ascertained very easily though they appear to be part of a single entity. This is one unique feature of Hinduism and has lent unity in diversity to the religion. Lipner (2004), in his celebrated book, Hindus: Their Religious Beliefs and Practices, asserts the true meaning of Hinduism. The author is of the opinion that Hinduism as a term in the general order of terms belonging to the ‘ism’ category is unique and differs from all others in form as well as content. According to Lipner (2004), Hinduism is like a banyan tree with all its branches. The simile of the banyan tree has been well explained by the author when he opines that the religion is basically an amalgamation of various ancient roots and branches, essentially “polycentric” though united as well as indistinguishable at times and “macrocosmically one”. This pattern of diversity is unique and lends variety to the same. However, he has also opined that the simile of the banyan tree is not applicable from all points of views. Since a banyan tree looks the same from all angles, so the simile of the banyan tree cannot be said to be apt from all view points since in case of Hinduism the point of view changes from time to time depending on the basis on which we are trying to take a look at Hinduism as a banyan tree. A further explanation of the reason why Hinduism does not appear to be a banyan tree is because though it may be a homogenous entity since the word Hindu refers to people belonging to a single faith, however, it is also a block reality (Lipner, 2004). Other theoreticians have also echoed the same thoughts as well as philosophies. Smith (1964) has been of the opinion that Hinduism is something that does not exist in reality given the fact that this particular word envisages encompassing so diverse a range of meanings in itself that it is but an impossible pursuit. Vertovec (2000) has interestingly noted his own interpretation of Hinduism. The author mentions that his definition of a Caribbean Hindu is not one who continually changes as per the demands of the situation but adapts to the social practices that he or she is in and also negotiates one’s position with the externalities that befall the Hindu individual. This again points out to the fact that not only in India but the world over, Hindus or followers of Hinduism have exhibited the same pattern of behavior. This natural propensity towards diversity is what sets Hinduism apart from all other reasons. Lipner (2004) has given another very interesting definition that Hinduism stands for a “family of culturally similar traditions”. This is indeed enough to give us initial insight into what Hinduism actually is. Of course, the homogeneity of existence among the followers of Hinduism becomes apparent. However, it also becomes clear that more than the existence of God or the convergence of religious beliefs, this is one religion that is enmeshed with the social life of the population and this is exactly what makes Hinduism different from all other religions. Again, the metaphor of continually adapting to newer circumstances is echoed by Lipner (2004) in this celebrated text. Babb (1997) has also noted that Hinduism is more of a culture that is essentially tradition based and that it undergoes change from time to time in order to better adapt to the changing environment that one lives in. Flood (1996) has also mentioned that Hinduism is a religion that is one of its kind and the most unique feature of Hinduism lies in its diversity. He goes to the extent of mentioning that “there is no such thing as Hinduism” thereby referring to the inherent diversity that this particular religion holds in itself. But the most astonishing feature about Hinduism is not its diversity but the fact that it is still extant after thousands of years despite having that diversity intact. This peaceful coexistence is what makes the religion of Hinduism truly unique. Flood (1996) has further mentioned in the context of diversity that the range of diversity between Hindus may be as wide as a Hindu and a Christian or a Buddhist. This makes it an almost impossible task to define the term Hinduism for anyone. However, since these disparate traditions ultimately find a confluence in Hinduism and that there are indeed commonalities between apparently discrete traditions as well as cultural differences is what is the essential characteristic feature of Hinduism. Among the commonalities that are shared by Hindus of various regions, castes, states as well as countries, one of the foremost is that they follow certain religious scriptures known as the “Vedas”. Other than that, Hindus believe in “karma” or action as well as “samsara” or reincarnation. These two distinct features are there in the roots of this particular religion. Though the concepts are detailed and that samsara or the concept of reincarnation is about rebirth in the universe, the religious scriptures also inform us that this cycle of birth and death can be made good by dint of good karma. Again, the concept of karma is also found in Buddhists as well but the interpretations of karma are different in these two religions given that Hindus believe that good karma can rid one of the cycle of rebirth whereas Buddhists are of the opinion that ideal karma may lead one to “moksh”. Flood (1996) has also made another interesting note when he mentions that while all other major religions of the world has been attributed to someone or the other, this is the only exception and has no known founder. Again, this can also be taken as one of the salient reasons why such high level of diversity exists in Hinduism. As is obvious of any other religion with an identifiable founder, there are some basic tenets as well as rules and regulations that are taught by the prophets or messiahs who start preaching the religion. However, since Hinduism does not have an identifiable founder, thus these strictures are missing. Thus, there is hardly any speck of doubt that this particular religion has changed or rather evolved over the years and change is but a continuous process within the very structure of the religion. However, other scholars in the area have again referred to the works of Lipner (2004) who, as already mentioned, has compared Hinduism with a banyan tree and has further noted that Hinduism is “both a way of life and a highly organized social and religious system, quite free from any dogmatic affirmations concerning the nature of God”. Taking cues from these ideas, Elwood (2008), has again reaffirmed that it is rather not possible to define Hinduism and that any attempts at doing so, has been propelled by the Western culture and these pursuits have been in line with the Brahminical texts that Indologists normally refer to. Another interesting anecdote that would help come out with the unique feature of unity in diversity in Hinduism is the incident of the first Prime Minister of India defining Hinduism as “all things to all people” thereby pointing out to the all encompassing as well as tolerant religion that Hinduism is. Ever accommodative and deep in its philosophy, the religion has provided solace to thousands and helps its followers justify actions that are unavoidable as well as refer to a sacred text the Bhagwad Gita, which is indubitably the best book to consult for decision alternatives and justification of actions that we can readily relate to in our daily lives. Coming to the focal points of unity in diversity, scholars like Narayan (1992) have opined that “there is a staggering diversity in practice and belief”. This again refers to the cultural traditions that Hindus follow and are different from region to region as well as based on every other parameter that one can think of. In trying to define the ambit of the unity in diversity that subsists within Hinduism, Narayan (1992) has put forward some very relevant and valid questions before the students of Hinduism as well as Indology. While some of these are truly eschatological by nature, these questions are nevertheless clues to the answer of the inherent as well as the innate quality of unity in diversity that Hinduism so verily upholds. The author (Narayan, 1992) has asked whether the unity lies within the images that recombine the vast realm of experiences of all that the world has for us to offer. Again, other questions put forward by Narayan (1992) are whether the unity subsists within the diverse cultural performances exhibited by believers of Hinduism within the various parts of the world. Whereas the number of questions are many and the range truly wide, the questions nevertheless do not fail to uphold the fact that Hinduism is one religion that has congregated various types as well as classifications of culture and ways of life in order to project a form of life that is truly enriching as well as coming up with a pattern of life that is at the same time rich in content and philosophy, comprises wide range of traditions and offer sustenance to differing kinds of people belonging to varying demographical features, ideologies as well as ways of living. While Hinduism, as seen by major scholars and professed by the followers as well, depict as many styles, cultures, beliefs as well as ways to leading life as there may be thought of, the point of convergence is a clear point that all scholars of Hinduism as well as Hinduism do not forget to mention (Leslie, 1991; Brockington, 1996, Warrier, 2005; Srinivas, 2010). The factors of convergence, as mentioned above, depend on the core beliefs that the follower of this primordial religion have. Though the outer manifestations of worshipping their Gods and Goddesses may be different or the way religion is enmeshed into the lives of Hindus may also vary from region to region, cult to cult, sect to sect, the core trust in the religion is what binds such a multiplicity of a wide ranging populace together and have been doing so for centuries and would presumably continue doing so in the days to come. Lastly, it may be said that the unique feature of unity in diversity may not be unique to Hinduism but the degree to which this particular feature has been inextricably intermingled with this religion makes Hinduism truly unique. References 1. Lipner, J 2004, ‘Hindus: Their Religious Beliefs and Practices’, London: Routledge 2. Smith, W 1964, ‘The Meaning and End of Religion: A New Approach to the Religious Traditions of Mankind’, NY: New American Library 3. Vertovec, S 2000, ‘The Hindu Diaspora: Comparative Patterns’, London: Routledge 4. Lawrence, B 1981, ‘Glancing: Visual Interaction with Hinduism’, Journal of Anthropological Research, 37(4), 387-401 5. Babb, L & Wadley, S 1997, ‘Media and the Transformation of Religion in South Asia’, Pennsylvania: University of Pennsylvania Press 6. Flood, G 1996, ‘An Introduction to Hinduism’, Cambridge: Cambridge University Press 7. Elgood, H 2008, ‘Art’, Studying Hinduism: Key Concepts and Methods, NY: Routledge 8. Narayan, K 1992, ‘Storytellers, Saints and Scoundrels: Folk Narrative in Hindu Religious Teaching’, Philadelphia: University of Pennsylvania 9. Srinivas, T 2010, ‘Winged Faith: Rethinking Globalization and Religious Pluralism through the Sathya Sai Movement’, NY: Columbia University Press 10. Warrier, M 2005, ‘Hindu Selves in a Modern World: Guru Faith in the Mata Amritanandamayi Mission’, London & NY: Routledge-Curzon 11. Leslie, J (ed) 1991, ‘Roles and Rituals for Hindu Women’ London: Pinter 12. Brockington, J 1996, ‘The Sacred Thread: Hinduism in its Continuity and Diversity’ Edinburgh: Edinburgh University Press Read More