Introduction
Hinduism is amongst the ancient religions of the world. It is considered to emerge and exist as early as 5000BC in the areas of Indus river valley, which exists in modern day’s Pakistan. As the religion spread throughout the sub-continent, it becomes a major religion of people of entire India, Nepal, Lanka (Sri Lanka) and Maldives. However, because of some religious and social impacts which occurred in the region with the arrival of Buddhism and Islam, a vast majority was converted to these religions too. Currently, Hinduism is the practicing religion of majority of people of Nepal and India, and there have been around a billion followers of it all over the world, out of which 950million are estimated to live in India only. Hence it becomes the world’s third largest religion after Christianity and Islam, constituting approximately 14% population of the world (Robinson, 2012).
Unlike other religions of the world, Hinduism lacks a central key figure and thus the exact references to its origin are also missing. It does not have a central Holy book, concept of prophet hood, any single concept of morality and ethics, any specific theological system and any single authority which governs and guides the religious activities. The religion is amalgamate of different philosophical beliefs and practices, and is commonly known to be a humanly devised religion along with Buddhism, Sikhism and Jainism. Since the religion lacks any central teachings, therefore it is interpreted more of a philosophy of life rather than a religion, which teaches about ethical ways of living in numerous ways. However, despite of the teachings of morality and ethics, Hinduism is widely criticized for its inhumane caste system and awarding of inappropriate status and devaluation of the women. Also, there has been a concept of immortal superiority amongst Hindus over people belonging to other religions. Since the internal divisions amongst the Hindu society on the basis of caste, occupation, profession and community have been existed on a large scale, Hinduism is regarded as more or less of a unified religion, and the need for a single text has been extensively felt (Michaels and Harshav, 2004).
Geographical and Social Origin of Etymology
The area of subcontinent has been awarded with high-lands, mountains, desert, plain lands and green lands. A number of rivers flow through the region which usually spout from the mountains of Kashmir region flow down to the lands of Punjab and Sindh and eventually fall into the Arabian and Indian oceans. The Sindh region is considered as the earliest destination for the inhabitants of this region, who are commonly believed to be Aryans. Thus the initial term used to describe those who live along the coastal areas and in the Indus valley of Sindh region was ‘Sindhu’. The term is mentioned in the earliest Hindu texts known as Rig Veda, and is therefore believed to be of Sanskrit origin.
With the invasion of other immigrants in the region, the word was reformed many a times and was used in the other languages to describe the people of this region. Greeks, Persians and Muslims reached this area and because of the Arabic interpretation for this area ‘Al-Hind’, the word Sindhu was reformed as Hindu in the later centuries. Initially, all inhabitants of the area were termed as Hindus, but with the particular intervention and establishment of Muslim government in the region, the term become specific for those who follow, preach and practice Hindu religion, rest of all were termed as only ‘Indians’. However, the common name of the combined region was remained as ‘Hindustan’ which means ‘the living place of Hindus’ (Shattuck, 1999).
British used the same etymology to differentiate between Hindus and Muslims of the subcontinent region during the era of colonization. The term Hinduism was evoked in British literature to study the overall living aspects of Hindus of the region, which were in vast majority at that time as compared with Muslims and people of other religions.
Historical Background and Development
The evolution and emerging of Hinduism as a religion involves social, geographical and political contexts, since the religion has said to be existed since pre-historic times and therefore have undergone through many different changes with the passage of time. There have been several Hindu kingdoms and their rise and fall is a major part of human history. The traces go back to Indus valley civilization during the classical era of 4000 to 2000 BC. Traces have been found in the localities of ‘Mohenjo-Daro’ and ‘Harappa’ (Pakistan) which depict that the people of this civilization were involved in religious activities which involve temples, gods and goddesses and bathing for religious purposes. Although it was not confirmed that these people were Hindus, scholars argue that the sculptures found resemble with the Hindu Gods and Goddesses and the writings also resemble with ancient Sanskrit. Thus it could be verified that Hinduism emerged from the ancient Indus Valley Civilization. The society was significantly civilized, since the remains found at ‘Mohenjo-Daro’ and ‘Harappa’ show remarkable developments in drainage, housing, fertilization and means of agriculture along with evidences of storage of crops, as these people live along the coastal lines of Indus River and were associated with agriculture and production of grains. However, the society got ruined with the intervention of Indo-European tribes in the region, named Aryans, reportedly around 1500BC, along with a huge number of floods which destroyed their agriculture and starved them to death (Shattuck, 1999).
Aryans were warriors and brought means of wars with them. They arrived in the region all the way from Central Asia and Russia and brought some means transport and war along with them. Additionally, they were more in use with language and writings than the local natives, which was the Vedic Sanskrit language. This was the era when Vedas (the Holy Books of Hinduism) were developed and so Hindu religion started flourishing at that particular period of time. Although some scholars argue that there was never an Aryan invasion in the region, the Sanskrit language in which the Vedas are written belong to indo-European origin and thus proves some outside invasion in the region. Other findings from analysis of culture, archeology and literature depict signs of foreign invasion into the region. Despite the debate which is still ongoing, it was proved that the Hindu literature was developed during the period of 1500-500BC and hence the Vedic Religion came into existence at that time. The oldest amongst Vedas, the Rigveda is believed to be written in the earliest of this period, followed by other versions of Vedas. These books defined set of morals and ethics for its followers and have described a number of Gods and Goddesses to be worshiped for the fulfillment of different purposes. Vedic religion taught its followers to do sacrifices (Yajna) for the satisfaction and contentment of gods, so that they would be blessed. Usually, sacrifices were put into fire to please the Goddess of Fire (Agni). Other Gods defined in Vedas include Indra (God of War), Soma (God of Planet Earth), Varuna (God of Cosmos), Vayu (God of Wind), Dyaus (God of Sky), Maruts (God of Storms), Pushan (God of Food) etc. Apart of these Gods, the Gods and Goddesses of materials include Lakshmi (Goddess of Wealth), Shakti (Goddess of Power). There have been different sections in the Vedas specified for a particular divine power (Gerner, 2008).
The period of 500BC-500CE shows remarkable development in both Hindu literature and culture. As soon as people began to learn language, more texts have been written which encompass all those morals and ethics over which the traditional Hindu religion is based upon. Epic texts such as the Dharma Sutras and Shastras were developed, which define the basic practicing phenomena of Hindu religion as Duty, Law and Truth. These three are collectively called as Dharma (Faith) which can be derived from traditions (Smriti) and revelations (Vedas). These texts were followed by the composition of Mahabharata and the Ramayana, which contains stories of ancient Indian warriors as antagonists; how they fight with the evil powers and eventually culminate them with their moral strengths. This era concludes the composition of Vedas and Upanishads were developed instead, which focus on the worship of models of Gods and Goddesses in temples. Hence the ritual of fire sacrifice was dropped and worship and pilgrimages were adapted to get the blessings from the Lords. Particularly during the Gupta Empire of 400CE, strong Hindu traditions were developed, many of them can be still observed in contemporary Hindu religion (Wangu, 2001).
After the fall of Gupta Empire in 500CE, major reformations have been observed in the overall Hinduism. However, the basics were remained same; i.e, to ask for relief (Bhakti) and blessings from the Lords through their worship. Temples were developed all across India and the worship of Lords Brahma, Shiva, Vishnu, Rama and Krishna became a religious custom. Religious literature was developed in Tamil too for those who lived in Southern areas of the country. The main teachings of the religion were based over morals and ethics for the well being of humans and their overall society; therefore, on the whole the Hinduism is regarded not as a unified religion but as a faith, in which one has to opt as many possible morals as he/she could. Some of these include purity, truthfulness, compassion, kindness, generosity, acts of non-violence etc (Wangu, 2001). Along with Dharma, these texts describe the basic tenets of Hinduism as Karma (doings and actions) Samsara (re-birth through the cycle of life and death) and Moksha (relief from Samsara). These tenets will be discussed in detail in the next section.
Basic Tenets of Hinduism
- Dharma
Dharma defines set of morality and virtues which are necessary to maintain a morally established society. From Dharma, the pious gin strength to act in this way and therefore all members of the society play their parts in developing ethics amongst the society. Since everyone cannot perform in a specific way, hence everyone has his own duties to perform according to their social status, position, profession, gender and age. Dharma has been described in detail in the early Hindu text of Bhagvat Gita, in which stories have been given to make sure people can find morals for them and act in prescribed ways. It is a common belief in Hindu society that Dharma is a reality since humans can and must act such that no one gets hurt from their actions. Therefore, Dharma is eternal and forever (Sanātana Dharma') and it has no end (Young, 2007).
However, it is miserable to note that since Dharm focuses on performing of duties with respect to particular background (Varna), it divides the Hindu society into inappropriate caste systems (Jatis) on the basis of professions. Brahmans were considered the superior most since they directly relates with Lord of creation, Brahma. Only they are allowed to perform worships and to sit in religious settings. Then comes the Kshatriyas who were associated with military activities, the Vaishyas who were merchant s and farmers and the last comes the Sudras who were the servants and peasants. Dallits were not even considered in the Jatis and were not awarded with any human rights. They were considered untouchable by other castes. They were allowed to work in polluting jobs. For this reason, many Dallits converted into Buddhism and Christianity (Young, 2007).
- Karma
It is believed in Hinduism that if the actions are performed according to Dharma, i.e., moral actions, then these must be rewarded from the Gods in any possible way. It is more like every action has a reaction, that whatever you sow, so shall you reap. This is termed as Karma, which is a Sanskrit word meaning ‘action’. It is believed that good or bad would not only be rewarded in the existing life, but also in another or new life, in which everyone has to face according to which he has performed in his previous life span. Hindus believe on rebirth and transfer of soul to a new physical body; thus they tend to act so as to become a good one in next life time too.
- Samsara
It is the process of re-birth. In Hinduism, there is no concept of life after death, yet they believe on the start of a new life in another body and another form. This is called Samsara, in which a human will receive the rewards or punishments according to their deeds in the previous form (Avatar). A soul is bound to rebirth again and again until all of his sins would be vanished or get equal of his good deeds. The only way to get rid out of this cycle is Mokhsha (liberation, relief).
- Mokhsha
A soul can only be provided ultimate happiness and pleasure if it gets out of Samsara. In this way, it would be able to meet the God and can attain ultimate mental peace. By attaining Mokhsha, a person’s misery gets over from the cycle of birth, death and rebirth and he attains the realization of god and his own self. This is the ultimate goal of all humans as soon as they deliver all of their worldly responsibilities (Young, 2007).
Contemporary Political Contexts
Currently, Hinduism only prevails as the practicing religion of government and the citizens in India. Since its independence from British in 1947, Hindus have been in a vast majority and the huge bloodshed of migrating Muslims towards Pakistan by the hands of Hindus indicated that no other community would be safe in the region. However, India has not declared its official religion to be Hinduism, stating that it respects all religions and allows people from every religion and faith to practice and preach their religions. It has declared itself as a secular state and declared the separation of religion from the state. The constitution of India does not support or provide any religious superiority and favour to any particular religion. However, it has been observed that this did not suit extremist Hindu organizations and there have been repeated incidents of mass killings of Muslims, Sikhs and Christians by Hindu militants. The incidents of Golden Temple in 1974, destruction of Babri mosque in 1992, mass killing of Muslims in Indian province of Gujrat in 2002 and burning of Samjhota Express in 2007 indicates Hindu intolerance towards other communities of the country.
The major political parties in India include Indian National Congress, Bhartiya Janata Party, Bahujan Samaj Party, Samajwadi Party, Akali Dal and Communist Party of India. All these parties are subjected to defence their Hindu characteristics and the major leaders of these parties show their religious attachment publically. Although there have been people from mixed communities who became the presidents and prime ministers of the country since its independence, these political parties have been alleged to use specific religious communities to gain votes from them. On the whole, India has been a democratic state since independence, and equal chances are provided to every member of the community, regardless of his religious background (Michaels and Harshav, 2004).
Currently, there has been quite a significant number of Hindu immigrants in foreign countries, who are playing their effective parts in building their economies. In this way, Hindu teachings and practice has been spread worldwide, and what was told in early Hindu texts for the physical relief of body (Yoga), is now adapted by the entire world. The Hindu communities have now become more established, well aware and use their religious teachings in every possible positive way. Thus Hinduism has made its place in the world as one of the peaceful, tolerant and modified religion (Flood, 2009).
Bibliography
Flood, G. (2009). History of Hinduism. BBC Religions. [Online] Available at:
< http://www.bbc.co.uk/religion/religions/hinduism/history/history_1.shtml#section_8 > [Accessed June 4, 2013].
Gerner, K. (2008). Hinduism. Tarrytown, NY, Marshall Cavendish Benchmark.
Michaels, A., and Harshav, B. (2004). Hinduism: past and present. Princeton, N.J., Princeton University Press.
Robinson, B.A. (2012). Hinduism: The World's Third Largest Religion. Religious Tolerance. [Online] Available at: <http://www.religioustolerance.org/hinduism.htm> [Accessed June 4, 2013].
Shattuck, C. T. (1999). Hinduism. London, Routledge. [Online] Available at: <http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=80422>
Wangu, M. B. (2001). Hinduism. New York, Facts on File.
Young, S. (2007). Hinduism. New York, Marshall Cavendish Benchmark.
