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Defining
Heritage to the Next Generation
by Ram S. Sriram
October 24, 2009
I started this article on the premise that most
readers of Indogram are of Indian origin.
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Guest Column
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To each one of us, India is the mother country that
continues to evoke nostalgic memories of growing up as a young person
there. Whether explicitly or implicitly, we acknowledge that our ethics, morals,
and values are influenced by India.
Today, as a successful and peaceful ethnic community
in the world, we look at our identity, tradition, and heritage with pride.
Many of us, as followers of Hinduism – a system of culture, traditions, and
religious beliefs - recognize that unlike other exclusive belief systems,
Hinduism is a universal system that contributes not just to spiritual
awareness, but also to culture, art, music, and alternative medical systems
such as yoga and Ayurveda.
While claiming legitimate lineage to Hinduism, we also
recognize that we have a moral obligation to pass on the rich legacy to our
next generation. Towards this objective, we enroll our children in Bala
Vihar, Indian dance and music classes, and everything that even remotely
signifies Indian origin. These endeavors are definitely helpful in our
children learning about Hindu mythology and fine arts and in evincing
interest in Hindu culture and traditions. However, these efforts are not
adequate.
The younger generation, particularly those growing up
in Western countries, is torn between conflicting values and practices –
one at home and the other, outside of home. The external environment, while
not antithetical to basic morals and values, is also different from Hindu
beliefs and value systems. Consequently, the younger generation is confused
as to which values are compatible with Hindu culture and which ones are
unacceptable.
As elders, we have a moral obligation to explain to
the younger generation why Hindu culture and values will stand them in good
stead. As a generation that is more independent and rational in its
thinking, the younger generation will accept Hindu values and beliefs
enthusiastically if the culture and practices make sense to them and they
would resist if it did not. Most importantly, they should understand that
Hinduism is more than a few visits to the temple, reciting a few slokas
or stories from Indian mythology, or occasionally wearing an Indian dress
and attending an Indian community function. These are not the end-all of
Hinduism.
As parents and as elders, we should encourage them to
inquire into the concepts and values behind the rituals and traditions and
why they are essential to enrich their lives. If this process requires that
occasionally we need to concede that some of the practices are either
misunderstood or misused, we should not hesitate to do so. When the younger
generations understand that in Hinduism, faith and rationality are not
mutually exclusive and that together they contribute to the enhancement of
their lives, they would not only appreciate their heritage and culture but
will also embrace them enthusiastically.
Before discussing these issues further, we must have a
consensus on the definition of the term ‘Hinduism.’ Unlike Christianity,
Islam, Judaism, or Buddhism, what constitutes Hinduism is difficult to
explain. However, when we briefly explore the origins of Hindu philosophy
and traditions, the term ‘Hinduism’ becomes clear.
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"The yogis and scholars did not intend their
teaching to be religious scriptures, nor...demand that their followers
worship a specific God..."
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The Hindu traditions originated in the most exalted location
in the world – the Himalayan Mountains. Over 3,000 years B.C., great Indian
saints and yogis began to teach universal values that transcend time and
space. These scholars never called their teachings as Hindu religious
teachings or their followers as Hindus. The yogis and scholars did not
intend their teaching to be religious scriptures, nor did they demand that
their followers worship a specific God or accept a specific individual as
the messiah. Instead, they declared that every living creature in this
world has a spiritual origin and that this universal spirit unites every
creature. The sages pointed out that the laws of Nature work through this
cosmic consciousness and that it harmonizes human nature.
The sages called their teachings and philosophical
views "Sanatana Dharma". In their teachings, they emphasized that
Sanatana Dharma is not just about spiritual and metaphysical thoughts but
it is also about the whole life, including everyday chores,
responsibilities, and pursuits. To follow Sanatana Dharma, the ancient
sages presented the followers with several paths: yoga, mysticism,
philosophy, medicine, science and arts. They pointed out that Sanatana
Dharma can be used by all people in all circumstances and that it is not
just the exclusive domain of a religion, sect or cult.
In their view, religious beliefs, idol worships,
communal systems, etc. are only a means towards this end. The multiple
paths that the seers showed underscores that they did not intend their
teachings to be followed as a religious dogma or as a hierarchical system
but, instead, as a practical and rational approach to a balanced life that
eventually culminates in higher knowledge. The wisdom that these ancient
scholars shared with the world later came to be known as the Vedas
(Knowledge) and the Vedantas (Ultimate Knowledge).
When we view the contents of the Veda and the Vedanta
from these unifying perspectives, issues such as caste, creed, religious
and economic differentiations become irrelevant and trivial.
The concepts of spirituality and universality
discussed in the Vedas and Vedantas are not unique to Hinduism or to Hindu
religions. Other religions also use these concepts as the basis of their
religions. But other religions, by institutionalizing their religions and compelling
followers to believe in a leader or a God, undermine universality and
instead create partiality. Hindu sages, in contrast, did not restrict its
followers to believe in one creator or one God. On the other hand, they let
them consider all nature and all creations as sacred and realize that
ultimately everything is united by one universal spirit – a spirit that
neither has form nor qualities (Nirguna Brahman). In their view, the
multiple forms and worship practices are only one more road leading to this
ultimate unity.
As stated earlier, the Vedic and Vedantic scholars
never called their teachings ‘Hinduism,’ nor did they call their followers
‘Hindus’. The words Hinduism and Hindu were actually used much later by
non-Indians to refer to communities living across the River Indus or
Sindhu, in the north of India, around which the Vedic teachings are
believed to have originated. The etymological background of the terms need
not deter us from accepting the names.
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"...only when one becomes a true follower of
Hinduism, can one, in turn, explain the principles and values to the
younger generation."
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When we consider the names in the context of their origins,
the term Hinduism would refer to the teachings of the Vedas and the
Vedantas (and by inclusion, the Bhagawad Gita) and a person who accepts
these documents as spiritual guides to be a Hindu. Therefore, for an
individual to be called a Hindu, the individual must follow the path of
Sanatana Dharma. When we consider Hinduism as synonymous with Sanatana
Dharma or as a set of unifying principles and values, we would immediately
recognize its contributions to the very existence and preservation of humanity.
While the contributions are indisputable, we should
also concede that many Hindus, either knowingly or unknowingly,
misinterpret or ignore its true principles. When followers of other
religions ridicule Hinduism as a set of idol worshipping pagans or polytheistic
and primitive, many Hindus are unable to explain the true principles of
Hinduism. Only when a Hindu develops greater understanding and appreciation
of the principles of Sanatana Dharma, he or she can claim to be a follower
of Hinduism. And, only when one becomes a true follower of Hinduism, can
one, in turn, explain the principles and values to the younger generation.
In this context, explaining does not imply
defensiveness nor does it imply aggressiveness against other religions. It
only means sharing the values of a living faith and pointing out that
Hinduism contributes to peace and stability in the world and that it does
so without resorting to aggression or intolerance. When we highlight that
the core of Hinduism is universality, compassion, and non-aggression and
not prejudices and biases against others, our younger generation will
certainly be proud of their heritage and traditions.
Ram S. Sriram is Distinguished
Professor of Business at College of Business, Georgia State University,
Atlanta. He is also a Mridangist and writes on music philosophy and Indian
Heritage. His articles on music and other topics are available at the
website www.vidyarthi.org.
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