DISTINGUISHING FEATURES OF HINDUISM
Hinduism is the religion of the Hindus, a name given to the Universal Religion which hailed supreme in India. It is the oldest of all living religions. This is not founded by any prophet. Buddhism, Christianity and Mohammedanism owe their origin to the prophets. Their dates are fixed. But no such date can be fixed for Hinduism.
Hinduism is not born of the teachings of particular prophets. It is not based on a set of dogmas preached by a particular set of teachers. It is free from religious fanaticism. Hinduism is also known by the names Sanatana-Dharma and Vaidika-Dharma.
Sanatana-Dharma means eternal religion. Hinduism is as old as the world itself. Hinduism is the mother of all religions. Hindu scriptures are the oldest in the world, Sanatana-Dharma is so called, not only because it is eternal, but also because it is protected by God and because it can make us eternal.
Vaidika-Dharma means the religion of the Vedas. The Vedas are the foundational scriptures of Hinduism. The ancient Rishis and sages of India have expressed their intuitive spiritual experiences (Aparoksha-Anubhuti) in the Upanishads.
These experiences are direct and infallible. Hinduism regards the spiritual experiences of the Rishis of yore as its authority. The priceless truths that have been discovered by the Hindu Rishis and sages through millennia constitute the glory of Hinduism.
Therefore, Hinduism is a revealed religion.
A RELIGION OF FREEDOM
Hinduism, unlike other religions, does not dogmatically assert that the final emancipation is
possible only through its means and not through any other. It is only a means to an end and all means
which will ultimately lead to the end are equally approved.
Hinduism allows absolute freedom to the rational mind of man. Hinduism never demands
any undue restraint upon the freedom of human reason, the freedom of thought, feeling and will of
man. It allows the widest freedom in matters of faith and worship.
Hinduism is a religion of
freedom. It allows absolute freedom to the human reason and heart with regard to questions such as
nature of God, soul, creation, form of worship and the goal of life.
Hinduism does not lie in the
acceptance of any particular doctrine, nor in the observance of some particular rituals or form of
worship. It does not force anybody to accept particular dogmas or forms of worship. It allows
everybody to reflect, investigate, enquire and cogitate. Hence, all sorts of religious faiths, various
forms of worship or Sadhana, and diverse kinds of rituals and customs, have found their honourable
places side by side within Hinduism and are cultured and developed in harmonious relationship
with one another.
Hinduism does not condemn those who deny God as the creator and ruler of the world, who
do not accept the existence of an eternal soul and the state of Moksha or state of liberation.
Hinduism does not render the upholders of such views unfit to be recognised as pious and
honourable members of the Hindu religious society.
The religious hospitality of Hinduism is proverbial. Hinduism is extremely catholic and
liberal. This is the fundamental feature of Hinduism. Hinduism pays respects to all religions. It does
not revile any other religion. It accepts and honours truth—wherever it may come from and
whatever garb it may put on.
There are considerable numbers of the followers of other religions in India.
And yet, the
Hindus live in perfect harmony, peace and friendship with all of them. Their tolerance and
fellow-feeling towards the followers of other religions is remarkable.
Despite all the differences of metaphysical doctrines, modes of religious discipline and
forms of ritualistic practices and social habits prevalent in the Hindu society, there is an essential
uniformity in the conception of religion and in the outlook on life and the world, among all sections
of Hindus
THE GLORY OF VEDANTA AND YOGA
Vedanta, or the philosophy of the Upanishads, is lofty, sublime and unique. The Western
philosophers have paid their tribute to the ancient seers of the Upanishads. They have been amazed
at the lofty heights scaled by them.
Schopenhauer studied the Upanishads and meditated on the
thoughts of the Upanishads just before going to bed.
He said: “The Upanishads are the solace of my
life and they will be solace to me after my death also.”
The Raja-Yoga system of Hinduism is also splendid and unique. The lessons are immensely
practical and highly instructive.
No system of physical exercise on the surface of the earth can
compete with Hatha-Yoga. Kundalini-Yoga is wonderful. Hence the Americans and Europeans are
in search of Hindu Sannyasins and Yogins.
They visit the Himalayas frequently in quest of Yoga
teachers. Some are living under Hindu Yogins as disciples and are practising Yoga.
Many
Europeans and Americans are even now Hindus by faith and practice, though they are born
Christians. They practise Raja-Yoga and Vedanta.
EMPHASIS ON PRACTICE
Hinduism provides spiritual food and Yoga Sadhana for all sorts of people to suit their
temperaments, capacities, tastes, stages of spiritual development and conditions of life. It
prescribes Yoga Sadhana even for a scavenger or a cobbler to attain God-realisation, while doing
his ordinary avocation in the world.
Hindu Yoga and Vedanta teachers lay great stress on
self-restraint, Tapas, renunciation and practical Sadhana which is best calculated to control the
mind and the senses and unfold the divinity or attain Self-realisation.
Hinduism is not a religion of
mere theories. It is eminently practical. In no religion you will find such a variety of practical Yoga
practised and such sublime unique philosophy expounded. That is the reason why India is the only
glorious land of sages, Rishis, Yogins and saints.
Religion is practical aspect of philosophy.
Philosophy is rational aspect of religion. The
philosophy of Hinduism is not arm-chair philosophy. It is not meant for intellectual curiosity and
vain discussion. Hindu philosophy is a way of life. The philosopher of Hinduism seriously reflects
after hearing the Srutis, does Atma-Vichara, constantly meditates, and then attains Self-realisation
or Atma-Sakshatkara.
Moksha is his goal. He attempts to attain Jivanmukti now and here.
Religion is spiritualisation of human life for a Hindu. Religious culture is really the culture
of freedom for him. Religion governs all the departments of Hindu life. He must realise the freedom
of the soul in every department of life.
Religion affords the greatest scope for him for the culture of
true freedom. Religion is the only way to him for the realisation of perfect freedom in life.
It is in India alone that every man knows something of philosophy.
The cowherd who tends
the cattle, the peasant who ploughs the fields, the boat-man who pulls at his oar, sing songs replete
with philosophical truths. Even the barber repeats OM NAMAH SIVAYA, SIVOHAM before he
takes up the razor.
The Paramahamsa Sannyasins, the itinerant monks of Hinduism, have
disseminated the highest of Vedanta from door to door.
In exchange for a handful of rice, they have
distributed from door to door, through religious songs, the priceless gems of Hindu religion and
philosophy
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