Prescription to become a Hindu – One Capsule a Day

Hindu-ism is a complex world-view because it incorporate a wide variety of subjects. It is, therefore, quite common to be stumbled when someone with little or no familiarity with Hindu-ism casually asks you what is Hindu-ism? Below I have tried to encapsulate a few key concepts in Hindu-ism that one can use as a starting point for dialogue. Most other concepts in Hindu-ism can be found to be related to one or more concepts mentioned in these capsules. One may also print these capsules on a sheet of paper to use as a ready reference or as a handout to be given away. So next time someone asks you what is Hinduism, you can say: I can explain it to you in seven easy steps……..

MONDAY- CAPSULE ONE: BRAHMAN
There is one Supreme Divinity (Brahman). It is formless and all pervading. The existence is in Him and He pervades the existence. He is not limited to time, place, form, gender, language or human thoughts. He is symbolically represented by Aum, a letter that is beyond the alphabets and language. This Supreme Being is One continuous entity. Wise men in different lands and times know Him/Her by different names and in different forms. He is variously described as the epitome of Sat (Truth), Chit (Consciousness), Aanand (Bliss), Shiv (Auspicious), Sundar (Beauty), and Prem (Love).

TUESDAY- CAPSULE TWO: EXISTENCE and MAAYAA
The existence (Samsaar) is a product of the Supreme Divine’s wishes or thoughts known as Leelaa – and a play of three fundamental qualities – Satva (positive potential), Rajas (motion), and Tamas (negative potential), and five essential elements (tanmaatraas/mahaabhutas) – Aakaash (space/sound), Agni (energy/sight), Vaayu (gas/touch), Jal (liquid/taste) and Prithvi (solid/smell). Maayaa causes a false sense of separation between the Divine and His Leelaa and is also the cause of the illusory sense of I/ego (Ahamkaar). The existence undergoes a continuous cycle of genesis- preservation- dissolution and this cycle is overseen by the Trinity manifestation of the Supreme Being: Brahmaa – Vishnu – Mahesh. Vishnu, the Preserver, manifests himself at different places and times in different forms according to the needs of the humanity – for example, Raama and Krishna are His avatars in the land of Bhaarat. This explains the many forms of Divinity worshipped by the Hindus.

WEDNESDAY- CAPSULE THREE: DHARMA and KARMA
The creation/universe is governed by the Supreme Being’s unbreakable principals, called Dharma. These are not just physical or material laws of science, but mental, intellectual and spiritual principals also. One such example is the Law of Karma – a person must bear the consequences of every Karma – action, thought, and word – either in this life or subsequent lives. A person’s birth and life are the result of his past choices and actions (Praarabdha) and the decisions and actions in this life (Purushaartha) make his future lives. Sin is incurred if our acts (physical, technical or moral) are born out of selfish desires and not in alignment with these principles (Dharma), and penalty must be suffered, either in this life or in future lives. Hence our duty, our purpose in life is to live in accordance with these Dharmic principles.

THURSDAY-CAPSULE FOUR: AATMAA and REINCARNATION
We are not our bodies, but consciousness (Atman, loosely understood as soul). Aatman/ Aatmaa is a reflection of the formless Brahman (Param Aatmaa) that shines through our limited five layered physical body, mind and intellect processes. Aatmaa does not die with the body but finds another body (Reincarnation) after the death of one body per the laws of Karma. Thus, the quality of the next body and the length of the life – human, animal or plant – depends upon our deeds, thoughts and speech in this life. Liberation from this cycle of birth and death, called Nirvaana or Moksha, is possible only when the fruits of all Karmas have been exhausted. This only comes from selfless personal efforts and realizing that the Divinity lies within each of us behind the veil of ego and Maayaa.

FRIDAY- CAPSULE FIVE: MIND and HUMAN LIFE
Human mind is fickle and impressionable but trainable. Over time impressions become prejudices. Because of these prejudices, we not only see others as different from ourselves, but we also mistakenly believe that our identity as limited to our physical body and is defined by our earthly experiences (Ahamkaar). Therefore, it is essential to shed our prejudices and Ahamkaar,  gain mastery over our minds to see the Truth in any situation. This mastery of mind can be accomplished through determination, vigilant practice of (Ashtaang) yoga, and meditation. There are many paths to realize the Divine depending upon a person’s mindset: questioning or seeking mind (Jnaan Yog), faith based or devotional mind (Bhakti Yog), service or pragmatic mind (Karma Yog) and meditative or egoless mind (Raaj Yog). Note also that in Hinduism strongly urges individual to question, reason and arrive at one’s own conclusions and not accept anything on blind faith.

SATURDAY- CAPSULE SIX: SOCIETY
Everything in the universe, such as living or non-living objects, actions, events, is connected and interdependent. For example, this whole earth – humans, animals, plants, mountains, rivers, atmosphere, oceans – is one family. Therefore, our relationship to the world begs unconditional love and care (Prem) and non-violence (Ahimsaa) in our speech, thoughts and actions.
To function properly, all societies need people with four types of skillsets (Varna – attitude, mistaken as caste) – no one type is superior. These types are: thinkers/intellectuals (Braahman), administrators/executors (Kshatriya), businessmen/merchants (Vaishya) and laborers/craftsman (Shoodra). A person’s inherent attitudes and skills determine the capacity he/she should serve the society regardless of the family he/she is born in.
Man as social being goes through four stages – learning stage (Brahmcharya), family stage (Grahasth), social stage (Vaanprashtha) and finally renunciate stage (Sanyaas).
Again, a person while living in a society achieving money (Artha) and pleasures of life (Kama) must do so by acting righteously (in accordance with Dharma) and continue to progress on the path of spirituality to attain Moksha. A person’s  conduct is said to be righteous when it is in accordance with the following universal values: Ahimsaa (non-injury, compassion, respect), Satya (truthfulness), Kshamaa (forgiveness, humility), Daan (charity, love, gratitude), Asteya (non-stealing), Brahmacharya (self-control, absence of anger, lust, greed, sloth) and Santosh (contentment, no hoarding, no gluttony, no envy).

SUNDAY- CAPSULE SEVEN: HAPPINESS
True and lasting happiness and peace is to be found not in the external objects and materialistic world, but by anchoring oneself to the divinity inside oneself. In a world that makes many demands on our attention, time and resources, our mind becomes bewildered and we mistakenly assume our pleasure and solace come from other people and objects of the material world. The truth is that lasting satisfaction is found in a healthy detachment from material world and events, quieting the mind and connecting with the Sat-Chit-Aanand inside of each of us, the infinite repository of comfort and Bliss. Thus, in Hinduism, relationship with Divine is deeply personal. The methods of mantra, bhajan, and meditation are prescribed for this. The purpose of life is to detach from all prejudices and realize the Divinity inside us and others. Serving and caring for others is the true service to Divine.