When am I a true Hindu? What principles should I follow to be a true Hindu?

In the June 2003 issue, we gave a brief definition of this ancient ‘religion’ called Sanatana Dharma, loosely referred to as Hinduism. In this & future issue, we’ll delve more deeply and expand this definition to cover important aspects of Sanatana Dharma. Even though it is almost impossible to follow all the aspects of this religion in today’s environment, it is good to know or be aware of it and strive to reach the ideals.

I am a true Hindu if I follow or practice the Hindu Dharma. Of course I can be just a born Hindu, which means my parents are Hindus but I may choose not to practice it. This practice, which characterizes an ideal way of life, has its own set of rules (dos and don’ts) and is being handed down through generations in the name of tradition, culture or dharma according to the Vedic vision. In other words, the Hindu culture and Hindu Religion are one and the same. If I am a true Hindu, my culture is also religious. If the elements, that constitute my culture, do not have a basis in the Vedas, then I cannot be a true Hindu.

Language, Dress, Home, Food, Customs & Manners and Fine Arts are some of the elements that constitute one’s culture. For a true Hindu, these elements are connected to his religion because in the Vedic vision of God, the world is non-separate from Him. All pursuits of Hindus are connected to this Vedic vison. Pursuit of wealth is seeking the grace of the Goddess of wealth, Dhana Lakshmi. Pursuit of home, success, children, marriage, one’s own well being are seeking the grace of Grha Lakshmi, Jaya Lakshmi, Santaana Lakshmi, Vara Lakshmi, and Saubhagya Lakshmi respectively. The human body itself is a temple and bathing, dressing, alankara are all rituals. Greeting people with folded hands (Namaskara) is an act of worship. These are all different forms by which one is initiated into this Vedic culture and have carried great significance in providing for inner growth, and in establishing a link between the past and the present. These forms change over time in this changing world but the universal values behind them are retained, giving meaning to the forms. Even if the meaning behind these forms are not always understood, it is essential to keep these forms and attempt to re-establish meaning into them because only then is there a possibility to discover the spirit that enlivens these forms. For example, a daily prayer as a form only will eventually help one to discover true devotion because there is a connection of cause and effect.

We’ll discuss the above mentioned elements of this culture, one by one, in more detail in this and future issues. If you need more help in understanding the concepts, we encourage you to ask questions. Please send them to us here at avani@htccwa.org.

FOOD: Food is one of the basic needs for survival. It is needed for our physical and emotional growth. A good portion of our waking life is spent in fulfilling this need. Most societies have an elaborate etiquette related to eating and sharing food. These customs express society’s attitude toward food.

In the Vedic culture, food is considered sacred. Perhaps no other religion glorifies food as much as Hinduism. In the Taittiriya Upanishad, the teacher declares the food as Supreme. Consequently, he instructs the student not to speak ill of food and not reject or waste food (out of respect and reverence). He also instructs him to make a vow to accumulate food so that he can share or do seva (i.e. not hoard it). Giving out food to the deserved is considered the greatest charity of all (‘Anna daanam maha daanam’). Food is not something to disdain, but to respect and revere since it is creation and is non-separate from the creator.

Even today, in temples and traditional homes, food is prepared with a prayerful attitude. The preparer(s) of the food takes a bath and sanctifies the hearth before starting cooking. One who is in any state of impurity (asoucha) does not prepare the food. Food is never tasted during cooking. Once it is cooked, it is offered first to God at the altar. Only then, is it looked upon as prasadam and received with gratitude. This attitude and custom are to emphasize the daily reminder of God’s grace in one’s life. This prayerful attitude is also true when offering fruits and flowers to God. For example, in India there are small shops outside any temple where people buy fruits, flowers, kumkum etc. They are arranged nicely in a basket ready to take it in. But if one were to bring them from home, he/she washes them, removes stickers, arranges in a plate or basket and takes them to temple. In this country, perhaps due to busy schedules, there is a practice to stop by at a nearby store on the way to temple and buy fruits and flowers packed in a plastic bag and place it in front of the altar without washing or arranging. This weakens the spirit of devotion. Incidentally a true Hindu will abstain from going to temple empty handed.

Another discipline a true Hindu does is a prayer before taking the food (other cultures/religions have this too), again reminding oneself that it is God’s grace that provided him the food and that he is accepting it as a Prasada.

As indicated above, food also provides the emotional or inner growth. In the scriptures, food is classified into three types

• Satvic: These foods are sweet, mild and pleasing and bring vitality, strength, and cheerfulness. Satvic foods include rice, wheat, milk, fruits and vegetables.

• Rajasic: These foods are stimulating in nature and cause excessive likes and dislikes leading to excessive anger, excessive desire etc. Non-vegetarian food and excessively hot and spicy foods are considered Rajasic.

• Tamasic: These foods evoke lethargy and dullness. Tamasic foods include fermented and leftover foods, onion and garlic

Food is also considered Satvic when it is acquired by rightful means, cooked with prayerful attitude, and served after being offered to the Lord. Satvic food alone is conducive to developing clear thinking necessary for self-knowledge. So one who is committed to a contemplative life attempts to consume Satvic food only.

A true Hindu has values, both universal and special. The basic & universal values (saamanya dharma) include non-injury (ahimsa), truthfulness among others. The special values (vishesha dharma) are disciplines according to the four stages in life, studenthood (Brahmacharya), householder (Grhastha), life of contemplation (Vanaprastha), and renunciation (Sanyasa). The quantity of food to be taken by an individual is also described according to the stages of life one is in. Brahmacharis, Vanaprasthas and Sanyasis, who are all dedicated to pursuit of self-knowledge, accept whatever is offered to them by a householder as a gift to the Lord. It is considered a blessing to offer food to them. It is called alms or bhiksha in the Vedic vision. They have total trust in the God for sustenance. So the Grhastha, i.e. the one who is leading a married life is the only one who is privileged to serve the other three, a great blessing indeed.

Thus pursuit of food (any pursuit for that matter) to a true Hindu is seeking the grace of God because there is an element of chance which is that grace, even if he/she has all the resources and has put enough efforts. Because it is the result of His grace to him, it is revered and respected in the Vedic culture.

. . . to be continued . . .