Hindutva and Hinduness defined

Image23rd April,2011

 

Text of the Bouddhik delivered by Shri Ranga Hari at Vishwa Sangh Shivir in Pune.

 
I have been asked to speak on the subject which is fundamental to us. The subject is Hindutva or Hinduness as I would like to put it. I wish to deal with the subject broadly in three sections. Firstly, I wish to place before you the real relation between Hinduness and Hindus and what the word really connotes. Secondly, I would like to mention a few significant features of Hinduness. And finally, I will go into the secret of its astonishing tenacity to survive, strike and succeed. 
 

Meaning of Hinduness 

Hinduness simply means the social collective personality of the Hindus. We can better understand it from the example of man. Man as one of the created species has his own shape and form. Every man has the same organs placed in the same order. So on the plane of generality there is no difference between man and man. But in reality it is not so. One individual does differ from the other. Twins are many times so identical that even parents sometimes commit mistake. But as those twins grow, their inner growth moulds them into two different personalities. Take the case of Pandava twins Nakul and Sahadev. Although they lived in same circumstances and care - Sahadev became an astronomer par excellence while his replica Nakul became a specialist in animal husbandry. Here comes the existence of what is called personality. It is a clear march from generality to particularity. The real man is identified not by his external physique but by his inner personality. 
 
What is true of individuals is true of societies and nations. Among various people living in the world, the Hindus the oldest among them due to dispensation, geography, history and times naturally developed a distinct personality of their own and that is known as Hinduness. I intentionally do not call it Hinduism, because that word as understood today may land us into the sphere of religious faiths that were born in Hindusthan. Hinduness is the personality, the distinctive identity of the people known as Hindus, whereas Hinduism is the collective name of faiths and sampradayas that have sprung from Hindusthan. Not that Hinduness has no connection with those faiths or it bypasses them, but it has a positively larger circumference covering the life of the society in its entirety. To make the point clearer, Hinduism cannot accommodate in it an atheist, whereas Hinduness can. Hinduness is the very psyche of the society that finds expression in all its emotions and actions. It is this Hinduness that we have to understand with clarity. Then only we will be able to become its effective transmitters. 
Dharma: Most Unique Contribution 
The first and foremost feature of Hinduness is the concept of dharma. Dharma is a unique word which has not been aptly translated into any other language up to this day. Approximately it means Eternal Cosmic Law. Dharma literally means which upholds, sustains and supports. Here the question arises what is to be upheld, sustained and supported? The answer is the entire creation with all its varied manifestations. It is said by the ancient seers that the primordial Cosmic Energy with a desire to multiply projected itself into many and the creation of the universe was the outcome. At the same time because everything created was a part of the earlier single whole there existed an unbreakable bond in all. A binding force existed that held together all those created parts. The force of gravitation between planets is one such. So right from the moment of creation there existed a Cosmic force that worked for the harmonious function of all the different, separated parts, animate and inanimate. To keep up the balance and the rhythm of creation was its sole purpose. This force was identified as dharma, by the ancient Seers. They declared: 
 

 “Dharma is the Eternal Law that is the support of the Universe. All are supported by dharma, that is why dharma is considered supreme; it cannot be transgressed”

 
Many people wrongly understand this dharma as religion. In fact, religion is mat or sampradaya and not dharma. Dharma is the unstoppable sustaining force of the dosmos whereas religion is an organised set of beliefs and commandments regarding spirit, man and matters. It may appear very strange but the fact is dharma is beyond religious belief. The writ of dharma runs even upon the agnostic. Even he has to follow its dictates. It does not deny Hinduness to him provided he adheres to this Eternal Law. According to Hinduness the dividing line between good and bad is this dharma and not religion. Good are the men who are dharmic and bad are the men who are adharmic. Ravana, the emperor of Lanka, was an ardent devotee of Lord Shiva, yet he was considered bad because he did not conform to dharma, the Cosmic Ethics, and the support-base of the Universe. On the other hand Philosopher Kanada, a confirmed atheist, was conferred Rishihood because with all his non-spiritual theory he never compromised with dharma he upheld it. 
 
Carefully recall the Divine assurances of Sri Krishna - He said He would incarnate to protect and uphold dharma checkmating adharma. He did not mention belief or non-belief of God there. After all belief in God is ultimately personal, a matter between you and your God. 
 
That being not a fundamental issue, Hinduness is more concerned with the Eternal Law that governs the universe. 
 
Here I would like to tell you that in the southern four states of India where Tamil, Malayalam, Kannada and Telugu are spoken; there is no mistaking dharma for religion. In those languages there is a separate word for religion - mat. All who speak those languages say mat for religion and dharma for dharma. 
 
The confusion arises where for both, there is only, one single word called dharma. But if we pay a little bit of attention we can avoid the confusion. 
 
In short, once more repeating that singularly unique conception of dharma is the most valuable contribution of Hinduness to world -thought, I move on to my second point. 
 

The Undivided in the Divided 

To see plurality, to appreciate it and accept it and search for the underlying unity is the second important feature of Hinduness. Sri Krishna in His psycho-therapic text of Bhagavad Geetha says: 
 

 “ Pure knowledge is that which sees the undivided in the divided”

 

Regarding Gods 

 
This enabled the Hindus to conceive of one Single Divinity that pervaded in the numberless Godheads that were adored and worshipped by clans, communities and tribes residing in this vast land from the Himalayan Peaks to the southern seas. On the strength of realisation his Rishi forefather taught him: 
 

 “Reality is one, the wise express it in many ways”

 
So he could construct all over the land big temples dedicated to Shiva, Vishnu, Durga etc. with subsidiary Gods coexisting in the same complex. In Brahma Desh (Myanmar) I visited a Devi temple wherein Lord Buddha was venerably accommodated. There again, in the biggest Buddhist Temple - The Golden Pagoda - in the Parikrama Marg all Nava Grahas including Rahu and Ketu are worshipped. Compare this with the Goan experience. There the Roman Catholic Portuguese for a period of 450 years, till the end of their colonial rule, had not allowed even a single church of any other denomination to be built. 
 
The Hindu has no quarrel with different Gods who are by themselves comrades-in-arms. There is no Jealous God in Hindu pantheon. On the contrary the Hindu rishi invokes through the mantra: 
 

 “Agni his chosen God to come down along with other Gods like Maruts to accept his oblations, not once but nine times”

 
Here I remember the remarks of Khalil Jibran in his Sand And Foam, "Once in every hundred years Jesus of Nazareth meets Jesus of the Christian in a garden among the hills of Lebanon. And they talk long; and each time Jesus of Nazareth goes away saying to Jesus of the Christian ‘My friend, I fear we shall never never agree.’’ Compare this with the Vedic prayer. We will understand the uniqueness of Hinduness. 
 
Imagine a pilgrim from Rameswaram set out for Haridwar. On the way he visits Meenakshi in Madurai, Lord Venkateswara in Tirupati, Lord Shiva in Srisailam, Lord Vishwanath and Kala Bhairav in Varanasi, Ramlala in Ayodhya, Maruti in Hanuman Ghari and finally when he reaches Haridwar he feels gratified that the All-merciful Omnipresent One has blessed him all the way. How can you say the Hindu is a polytheist? He worships the One God. Yes - not the Lone God as the Semitic believer does. Here again Gods are many but Divinity is one. 
 

Regarding Man 

 
The vision of Hinduness is integral, not differential. As in the case of Gods it views humanity as one undivided whole. It is fully aware of the diversity around. It knows that on the face of this vast earth various types of people live, different are their languages, dissimilar are their customs, varied are their tastes, yet they are all earthlings destined to live together in peace and prosperity. The Hinduness sent forth this prayer to all the four corners of the world through its Vedic chant. 
 
Hinduness prepares man for genuine world citizenship and a global family. It is not given to it to split humanity into believers and heathens and promote heavenly apartheid, which perhaps is the sole prerogative of Semitic Creeds.
 
Courtesy : Organiser
---------------- Note: Content of this blog post is writer's personal opinion and may not be SanghParivar.org or Sangh's view.

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What is meaning of Word "Hindu"?
"The word 'hindu' is a non-Indian word, it's origin is Persian/Arabic. It's original meaning is 'dog,' 'low life' or 'slave'."
"The word 'Hindu' is not found in any Hindu religious text or any other ancient writing. People who lived on the western side of Hindu Kush (killers of Hindus) mountains gave this name to the natives of India. The word Hindu means black, slave, robber, thief and a waylayer."
________________________________________________________________________________________________
Below are some quotes on the words "Hindu" and "Hinduism." These references are not intended as academic or scholarly proofs or arguments used to win a debate. Because they are only offered as a most general overview, source information is not included. It is also not intended that any of these quotes are necessarily more or less authoritative than others, but rather to provide enough discussion that it's easy for the reader to get a feel for the issue. It's easy to find many such references through internet searches and books. Through one's own research and reflection, each person can draw his or her own conclusions about the meanings and uses of the words "Hindu" and "Hinduism," as well as the words "Dharma" and "Sanatana Dharma."
QUOTES:
"The word 'Hindu' occurs nowhere in the classical scriptures of Hinduism. The ancestors of the present day Hindus did not identify themselves as Hindus."
"When Western scholars and Christian missionaries arrived on the scene, the Hindus found their faith tradition 'ism'-ized and its name became 'Hinduism'."
"That even an atheist may be called a Hindu is an example of the fact that Hinduism is far beyond a simple religious system, but actually an extremely diverse and complicated river of evolving philosophies and ancient traditions."
"The word Hindu is not a religious word. It is secular in origin. It is derived from the word Sindhu, which is the name of a major river that flows in the northwestern region of the Indian subcontinent. The ancient Greeks and Armenians used to refer the people living beyond the river Sindhu as Hindus and gradually the name stuck. When the Muslims came to the sub continent they called the people living in the region as Hindustanis to distinguish them from the foreign Muslims. Subsequently when the British established their rule, they started calling the local religions collectively under the name of Hinduism."
"Only 180 years ago Raja Ram Mohan Roy coined the word 'Hindu' to describe the huge variety of faiths and sects with similar but not identical philosophies, myths and rituals."
"[There was] no such thing as Hinduism before the British invented the holdall category in the early nineteenth century, and made India seem the home of a 'world religion' as organised and theologically coherent as Christianity and Islam. The concepts of a 'world religion' and 'religion' as we know them now, emerged during the late 18th and early 19th century, as objects of academic study, at a time of widespread secularisation in western Europe. The idea, as inspired by the Enlightenment, was to study religion as a set of beliefs, and to open it up to rational enquiry."
"According to the New Encyclopedia Britannica 20:581, 'Hinduism' was a name given in English language in the Nineteenth Century by the English people to the multiplicity of the beliefs and faiths of the people of the Indus land. The British writers in 1830 gave the word 'Hinduism' to be used as the common name for all the beliefs of the people of India excluding the Muslims and converted Christians."
"According to our ex-President [India] and scholar Dr S Radhakrishnan, the term 'Hindu' had originally a territorial and not credal significance. It implies residence in a well-defined geographical area."
"All scholars agree that the category 'Hinduism' is something created by Orientalists. This obviously does not exclude the existence of an Indian spiritual experience. But at a certain point it was decided to use this label, which during Colonialism became a flag for independence, and after that an attempt was made by the people of India to recognize themselves in a common religion."
"Surprisingly, though Hinduism is a very ancient religion, the word 'Hinduism', which today defines it and distinguishes it from the rest of the religions, is of much later origin. In ancient India you had either a yogi, a bhakta, a tantric, a sanyasi, a sankhya vadin, a vedantin, a lokayata, a rishi, a muni, a pandit, a pragna, a yogini, a devi, a swami, a Saivite, a Vaishnavite, a siddha or Buddha, but no Hindu."
"The Supreme Court [of India] in the course of deciding an appeal in an election petition, has interpreted the meaning of 'Hindutva' and 'Hinduism' as a "synonym of 'Indianisation' -- i.e. development of uniform culture by obliterating the differences between all all cultures co-existing in the country.' The unanimous judgement given by the three-judge bench consisting of Justices J.S. Verma, N.P. Singh and K. Venkataswami, on December 11, 1995, has quoted earlier Supreme Court judgements and opinions of Dr. S. Radhakrishnan, Dr. Toynbee and others in coming to the conclusion that Hinduism represented a way of life."
"The Supreme Court [of India] bench dealt with the meaning of the word 'Hindutva' or 'Hinduism' when used in election propaganda. The court came to the conclusion that the words 'Hinduism' or 'Hindutva' are not necessarily to be understood and construed narrowly, confined only to the strict Hindu religious practices unrelated to the culture and ethos of the People of India depicting the way of life of the Indian people. Unless the context of a speech indicates a contrary meaning or use, in the abstract, these terms are indicative more of a way of life of the Indian people. Unless the context of a speech indicates a contrary meaning or use, in the abstract, these terms are indicative more of a way of life of the Indian people and are not confined merely to describe persons practicing the Hindu religion as a faith. This clearly means that, by itself, the word 'Hinduism' or 'Hindutva' indicates the culture of the people of India as a whole, irrespective of whether they are Hindus, Muslims, Christians, Jews etc."
"The word 'Hinduism' was coined by European travelers and traders in the 16th century."
"It is interesting to note that the word Hindu is neither Sanskrit nor Dravidian and did not originate in India. It was not used by Indians in their descriptions or writings until the 17th century. If we go by the original definition of the word Hindu, any one who lives in the subcontinent is a Hindu and whatever religion he or she practices is Hinduism. The word Hindu is a secular word and literally translated it means Indian and the word Hinduism denotes any religion or religions that are practiced by the multitude of people living in the land beyond the river Indus."
"It is hard to define Hinduism, let alone defend it. This is the reason when someone asks the question, 'Who is a Hindu or what is Hinduism?' a variety of answers are given. The most appropriate answer perhaps is a long pause and then silence. The confusion that has been propagated in the religion over many centuries has made it prohibitive even to define the word Hinduism."
"Unfortunately Hinduism is represented as monolithic. However, there is no essential Hinduism, no single belief system, and no central authority."
"The Hidden Hindus... include at least 1-2 million non-Indian Americans (Caucasians, African-Americans, Hispanics, etc.) who practice Yoga, meditation, vegetarianism, believe in reincarnation and karma, study the Vedic scriptures, etc., but who –- despite the fact that they are practicing Sanatana Dharma -- will not call themselves 'Hindu', and do not understand that they are part of an ancient and living religious tradition. We need to do everything in our power to bring these two communities together, to bridge this gap."
"It is well known among scholars of South Asian religion that the word 'Hinduism' is a term of convenience--a blanket name for a wide variety of religious practices, beliefs and worldviews that some times have little common ground beyond their Indian origins. Ironically, Hinduism is not an indigenous word to any of the traditions it labels."
"There are legal pronouncements [in India] that Hindus are Indian citizens belonging to a religion born in India. This means Buddhists, Sikhs or Parsis, even those who did not recognize themselves as Hindus, are to be considered Hindus."
"It should be pointed out that the word 'Hindu' is not found in any of the classical writings of India. Nor can it be traced to the classical Indian languages, such as Sanskrit or Tamil. In fact, the word 'Hinduism' has absolutely no origins within India itself. Still, it persists, and traditions as diverse as Shaivism and Jainism, Shaktism and Vaishnavism, have been described as 'Hinduism.' This may work as a matter of convenience, but ultimately it is inaccurate."
"Hinduism has one of the most genetically and ethnically diverse body of adherents in the world. It is hard to classify Hinduism as a religion, as the framework, symbols, leaders and books of reference that make up a typical religion are not uniquely identified in the case of Hinduism. Most commonly it can be seen as a 'way of life' which gives rise to many civilized forms of religions. Hinduism, its religious doctrines, traditions and observances are very typical and inextricably linked to the culture and demographics of India."
"Using the overarching term 'Hinduism' for the many religions of India is comparable to ignoring the different religious orientations within each of the Western traditions, arbitrarily merging them under a single banner—'Semitism' (which, like 'Hinduism,' merely denotes geographical location). Judaism, Christianity, Islam, and other constitute the diverse religious traditions of the Western world. Just as the term Semitism is too broad and reductionistic to represent properly the unique religious manifestation of the great Western traditions, and just as it would be inappropriate to refer to all these traditions as one religion, the term Hinduism falls short."
"The word Hindu is also not mentioned in holy books, Upanishads, Shashtras and Valmiki Ramayan, Shatpath Brahmin Granth etc. And in these holy books there is not any word Hindus or sects or caste system, where as it is clearly mentioned in every chapter of thereof that there is only one God of the Universe."
"According to Jawaharlal Nehru, the earliest reference to the word 'Hindu' can be traced to a Tantrik book of the eighth century C.E., where the word means a people, and not the followers of a particular religion. The use of the word 'Hindu' in connection with a particular religion is of very late occurrence."
"If you examine ancient Indian history and religion, you will find that the word 'Hindu dharma' is not used to describe what is today called 'Hinduism'."
"The word Hindu is relatively modern and is derived from the word Sindhu which means red. The Arabs called the Sindhu river the Indus river since they could not pronounce the S-sound. Thus, the people west of the Sindhu river came to be known as the Hindus and the country got its name India. The original name for the country was Bharata Varsha - the land of Bharata, the king who ruled the country in ancient times. The true name of the religion is Sanatana Dharma. Sanatana means ancient and eternal. Dharma means moral duty. The word Sanatana Dharma connotes a Universal Way of Life for all living entities."
"'Hindu' means a person believing in, following or respecting the eternal values of life, ethical and spiritual, which have sprung up in Bharatkhand [India] and includes any person calling himself a Hindu."
"The word 'hindu' is a non-Indian word, it's origin is Persian/Arabic. It's original meaning is 'dog,' 'low life' or 'slave'."
"The word 'Hindu' means a liar, a slave, a black, an infidel, in short, a man possessed of every evil to be found in the world; while the term Arya means a pious, a learned, a noble, and a wise man, devoted to the true worship of the Eternal. With this explanation, I dare conclude that no man of common sense would like to be called a Hindu, when once he knows its meaning."
"It should be noted that the word 'Hindu' originally referred to any inhabitant of the Indian subcontinent, or Hind, not followers of the religion as it does now."
"If we see in the four thousand years worth of religious literature in India we cannot find a single reference to the word 'Hinduism' anywhere! 'Hinduism' is a word concocted by Europeans to refer to the myriad streams of religious faiths in the land of Hindustan."
"The word 'Hinduism' itself is a geographical term based upon the Sanskrit name for the great river that runs across the northern boundaries of India, known as the Sindhu."
"The word Hinduism is not found in the 'hindu' religion. In fact there is no such thing as the 'hindu' religion."
"The word 'Hinduism' was introduced in the 19th century to define the aggregate beliefs of the Arya, immigrants who left Central Asia in 1500 BC, and animist religions of native populations in India."
"The word 'Hindu' is not found in any Hindu religious text or any other ancient writing. People who lived on the western side of Hindu Kush (killers of Hindus) mountains gave this name to the natives of India. The word Hindu means black, slave, robber, thief and a waylayer."
"Until about 19th century, the term 'Hindu' implied a culture and ethnicity and not religion alone. When the British government started periodic census and established a legal system, need arose to define 'Hinduism' as a clearly-defined religion, along the lines of Christianity or Islam."
"The word 'Hinduism' originated about only 200-300 years ago."
"Beginning around 1000 AD, invading armies from the Middle East called the place beyond the Sindhu 'Hindustan' and the people who lived there the 'Hindus'"
"Today most Western scholars seem resigned to the inconclusiveness of the project of defining Hinduism. Some decline to use the word 'Hinduism' at all, or prefer to use it only in the plural, 'Hinduisms.'"
"At a very early date, Persian explorers entered the Indian subcontinent from the far Northwest. After they returned, they published chronicles. But due to the phonetics of their native Persian language, the 'S' of Sind became an aspirated 'H.' This is how the people of the Indus Valley came to be known generically as "Hindus" by the Persians. This flawed intonation inevitably stuck. And was later re-imported when the invading Moguls conquered India. Since they always referred to the locals as "Hindus," the term was adopted by the Indians themselves as a way of distinguishing native culture from that of the foreign Muslims."
"The word Hinduism was coined by the Muslim scholar Alberuni in the 11th century C.E."
"Various origins for the word 'Hinduism' have been suggested: It may be derived from an ancient inscription translated as: 'The country lying between the Himalayan mountain and Bindu Sarovara is known as Hindusthan by combination of the first letter 'hi' of 'Himalaya' and the last compound letter 'ndu' of the word `Bindu.' Bindu Sarovara is called the Cape Comorin sea in modern times."
Hinduism did not exist before 1830. It was created by the English colonialists in the 1830s. This remarkable circumstance is evidenced by the fact that none of the travelers who visited India before English rule used the word 'Hindu'.... This is amply borne out by the Encyclopedia Britannica, which states: "The term Hinduism ... [was] introduced in about 1830 by British writers." In other words, the founding father of 'Hinduism' is an Englishman!
"According to the Hindu Scholars, Hinduism is a misnomer and the religion ‘Hinduism’ should be either referred to as ‘Sanatana Dharma’, which means eternal religion, or as Vedic Dharma, meaning religion of the Vedas. According to Swami Vivekananda, the followers of this religion are referred to as Vendantists."
"The word Hinduism is an incorrect nomenclature, which was coined by the British. Thereafter, it has stuck due to the ignorance of its followers. The term 'ism' refers to an ideology that is to be propagated and by any method imposed on others for e.g. Marxism, socialism, communism, imperialism and capitalism but the Hindus have no such 'ism'. Hindus follow the continuum process of evolution; for the Hindus do not have any unidirectional ideology, therefore, in Hindu Dharma there is no place for any 'ism'. Hindus are democratic in approach, for each individual is free to adopt any philosophy or way to self-realization."
by Swami Jnaneshvara Bharati
Posted by Save India, Save Buddhist in India at 10:22 AM

Refer
http://savebuddhist.blogspot.com/2008/03/what-is-meaning-of-word-hindu.html

for proof

Good Afternoon stay cool!!