how am i a hindu ? what flavor -...

How Am I a Hindu ? What Flavor ?

Hinduism is globally studied as a part of world religions. From this con-text, ‘Hindu’ has become a term used to mark a Religious Identity. The plurality of current floating definitions of ‘Hindu /Hinduism’ are fla-vored with a plurality of factors. The flavored definitions serve a specific purpose ; Yet the basic questions remain open :

What is the plain meaning of the term ‘Hindu’? What flavors the plain Hindu Identity ? How? For What ?

If I am identifying myself as a Hindu, How Am I a Hindu ? If the community around me is Hindu, how are they Hindu?

This book attempts to address the plain definition of ‘Hindu’ and iden-tify the flavor factors from the perspective of Indian classical traditional schools ( called Dharma Shastra) in today’s global context. - Dr. B. V. Venkatakrishna Sastry

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Customize Your Book with the following details (This will help you to review the benefit you got from the investment you made in getting this book and reading it.) 1. Your Name: 2. Date of Purchase: 3. What motivated you to buy this book ? 4. Please use the Self Evaluation of Identity check list pro-vided in the book to position your religious identity in the schema of Hindu Identity debate. 5. Extend the same analysis as a survey to your extended community in family, friends and society at large . 6. Debate : do I / we want a Dharmic society around us, which carries the ‘Hindu Identity’ ? 7. Debate: do I /We want to give the gift of Dharmic eco enviro system and values for our next generation welfare ? Do we value it now ? What can we do to realize this goal ? To Enliven Dharma in every Religion ?! 8. Any additional notes you want to make: (like gifting / recommending this book to your friends, Responding to au-thor et al) 9. Any other action points critiquing ! 10. What do I want to tell the author about the book ? For next upgrade ?

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Dedication to

My Parents and Guru’s who sparked the fire to seek Self Identity in a Truthful manner.

Hinduism is globally studied as a part of world religions. From this context, ‘Hindu’ has become a term used to mark a Religious Identity. The plurality of current floating definitions of ‘Hindu /Hinduism’ are flavored with a plurality of factors. The flavored definitions serve a spe-cific purpose ; Yet the basic questions remain open :

What is the plain meaning of the term ‘Hindu’? What flavors the plain Hindu Identity ? How? For What ?

If I am identifying myself as a Hindu, How Am I a Hindu ? If the community around me is Hindu, how are they Hindu?

This book attempts to address the plain definition of ‘Hindu’ and iden-tify the flavor factors from the perspective of Indian classical traditional schools ( called Dharma Shastra) in today’s global context. - Dr. B. V. Venkatakrishna Sastry

How Am I a Hindu ? What Flavor ?

Publisher

International Sanskrit Research Academy 2009

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© Author Year of Publication : 2009 Published through International Sanskrit Research Academy ® The ideas expressed in this book are personal opinion of author. The author in-tends to develop the hinted ideas to an upgrade version and a bigger volume. No part of this book should be used out of context and for any derogatory purposes.

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Foreword

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1. This document is a deliberation on how a Hindu /Vedic traditional school may venture to technically define the plain term ‘Hindu’ and explain fla-vors of it.

2. The objective is to (a) define the term ‘Hindu’ and explain it, (b) link it to traditional resources, concepts and continuing practices. The goal is (i) to facilitate /identify ‘How am I a Hindu’? (ii) What is my flavor of Hindu-ism ?

3. The intention at this stage is not to get in to any academic debate and ar-gumentation, refutation and the polemics of one school over another in interpreting the terms in a hair splitting argument using skills of language. The firmness of the proposed definition can certainly stand the debates of this nature. The main reading is designed intentionally to read like a classi-cal primer—Define, Explain, Apply.

4. What compels this response from the platform of traditional Hindu schools ? The traditional schools, like state administration, are equally concerned about Individual Identity Issue. The conventional model is to position Identity for ‘Spirituality’ on the top of public face and Identity for religiosity and social welfare in community in a private space. This is an offshoot of the questioning process - ‘Kastvam, Koham’ - Who are you? Who am I’ in spiritual identity debate. The two streams of debate are com-plementary and integral to each other. The first one is called Vedanta Shastra, ending with a realization like ‘Soham, ayam Atma’- ‘This I am, That Supreme Divine’. The later stream is called Dharma Shastra, which helps the ‘ Socio-Religious Identity for worldly action’ - ‘aham karishye’. When society dynamically changes from the ideal postulated / classical / his-torical model to a practical global model , it is imperative on the part of the ‘Dharma Shastra schools to review and provide the proper guidance on the socio-religious identity issue.

5. In short, this is an effort to (a) map contemporary meaning -usage of the word ‘Hindu’ in to Vedic traditional value set (b) hypothesize /define the socio-religious identities of current ‘Hindu’ communities, connecting them to the historic religions inspired by Vedic values from land of Bharath. If the word ‘Hindu’ has undergone several meaning associations in the last three hundred years, and traditional Dharma Shastra schools have not up-graded their position from ‘Varna’ model of identity in society to a generic Varna– a-varna combined model of Hindu society spread globally beyond Bharath, then it is worth debating this issue for an upgrade and response from the traditional schools. Hindu Social Identity issue is a topic for Dharma Shastra debate.

How Am I a Hindu ? What Flavor ? Approach adapted in this book

Preface

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How to use this book

Design layout - Suggestions

1. This book is designed to be read as an Interactive Text book / Study Primer. At each stage, the reader might have to wait and think, make notes, come back after reading further to see the connection. This inter activity model is intentionally built as a part of the structure of this document and is made by design-layout.

2. This book is NOT intended to be read like a story/ fic-

tion, in one go! The reading here calls for a continuous in-teraction, introspection and inner connect.

3. The argument-analysis part is avoided / moved / generally

to the end. It is either marked as a sub-section, moved to appendix which reader may explore or postponed for an upgrade of this work. This is on the model of traditional schools, which present the subject fully in first phase and take up analysis / argumentation / elaboration / critiquing in the subsequent rounds. Knee jerk reactions / comments may be held in check in the first reading. The space intentionally pro-vided in the lay out is to facilitate noting down to such points needing clarifications and not to loose the question.

4. Space for making notes is intentionally provided, along with probing question-pointers for reflection and making notes, generously. A pen/pencil in hand is a useful item in going through this book ! The value of these spaces may be better appreciated in the second / subsequent readings / cross refer encing of the ideas. 5. Argument and analysis, critiquing of earlier writings, illustration

references to the extent possible is postponed / avoided for a longer version of this document. The focus is on making a sub-ject presentation.

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6. The technical terms of Vedic traditions, in Sanskrit, need a

meaning elucidation beyond what one may find in the plain lin-guistic dictionary or populist explanation. The mapping of con-cepts anchored to the word, technically defined in the discipline provide the guidance for this representation. Many times, the multivalent meaning of the Sanskrit technical terms can not find a ‘simplistic one to one translation vocabulary equivalence’ to freeze the meaning ! So also, many words of modern usage can not find a traditional Sanskrit/ religious vocabulary to fit the meaning. In such cases, the ab-initio exercise has been made to draft an accurate new word using fundamentals of source-target language approach for translation.

7. About the sentence construction and English used: English is a language, where standards of usage differs widely from context to context, speech to writing, presentation to formal lecturing with eye to eye contact. So much so, that the adage goes : We have two countries (UK and USA) in the world separated by a common language called English ! Within India, the reduced teaching of formal English grammar ( and so of other Indian languages, combined with proliferation of populist language in news and entertainment media has almost brought down the sensitivity to ‘Standard language forms and usage’ amongst the reading public. When complex concepts and multiple approach debate needs to be presented, the option left out then is to form a complex single sentence OR make many simple sentences OR use visual formatting to point out the thread of thought and trigger the readers mind for seeing the issue from several other angles. In order to achieve this goal, a practical model is adopted here in this book. The separator ‘dash -’ or forward slash ‘ / ’ is sued when many ideas are to be stitched in a sen-tence. The sentence reading like the one below is a pool of sev-eral intended sentences:

Example 1 : ( Sentence used) The boundary of Religion stops here and actual philosophy-yoga –Vedanta begins. Sentences intended to be derived from this: The boundary of Religion stops here and actual philosophy begins. The boundary of Religion stops here and actual yoga begins. The boundary of Religion stops here and actual Vedanta begins.

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Example 2 : ( Sentence used) Who provides / who is compe-tent / trained to provide –think—receive guidance – endorse approval for Dharma practice in such a grid ? Sentences intended to be derived from this: - Who provides approval for Dharma practice in such a grid ? - Who endorse Dharma practice in such a grid ? - Who provides guidance for Dharma practice in such a grid ? - Who receive guidance for Dharma practice in such a grid ? - Who think for Dharma practice in such a grid ? Who is trained to provide for Dharma practice in such a grid ? Who is competent to provide for Dharma practice in such a grid ?

Reading diagram - Acknowledgement : http://www.eed.state.ak.us/tls/frameworks/langarts/graphics/reading.gif

Each aspect has specific dimension of deliberation and technicality to be addressed here.

This page / space is intentionally provided for your Initial notes before starting the text !

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Table of Contents

• Foreword ..05-06.. • Preface ..07..07.. • How to use this book – Design layout ..08-10.. • Table of contents ..11-11.. • Hindu Identity and Flavors – Definitions ..12-15.. • Sanskrit elaboration of Hindu Definition ..16-20.. • Explanation of Hindu Definition & flavors ..21-27.. • What is Dharma ? What is Religion ? ..28-32.. • Some random Thoughts ..33-42.. • Legacy of the term Hindu .. 47-50.. • What is not addressed in this book ?Why? ...51-58.. • Dharma practice – Where to start ? .. 59-63.. • How can I become a Hindu ..61-65.. • Grooming a global Hindu .. 64-66.. • Benefit of Dharma Practice .. 66-72 .. • A self checklist for Hindu Identity survey .. 72-75.. • Analytical notes .. 76-80.. • Hindu Song , Hindu community Songs. ..81-83.. • Topography of Bharath –maps ..84-99..

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Sanskrit rendering of key thought Four Key statements

Hindu Identity in One Sloka (A fuller detailed Sanskrit version of these ideas, and

greater elaboration is at the end of the book. )

1. Dharmaabhyaasii sadaa Hinduh 2. Dashakam Dharma lakshanam. 3. Dharmābhyāsa Phalam Svaasthyam 4. Dharmabhyase Samagrataa

1. I am a Hindu, For I always practice Dharma with Ten characteristics*.

2. Holistic welfare is the benefit of Inte-gral Dharma Practice

• Dharma is a technical word covering ten virtues/ universal human values: 1.Patience 2. Forgiveness 3. Control over Desires 4. Non Covetousness/Non stealing 5. Purity 6. Mind / Senses control 7. Intelligence 8. Education and skills 9. Truth 10. Regulation of anger.

• ‘Abhyasa’ - is a technical term from Bhagavad-Gita ( 6-35) and Patanjali Yoga Sutra (1-13 -Tatra sthitau yatno Ab-hyasah), meaning present moment firm effort to retain steady status is called ‘abhyasa’.

kÉqÉÉïprÉÉxÉÏ xÉSÉ ÌWûlSÒÈ SzÉMÇü kÉqÉïsÉ¤ÉhÉqÉç | kÉqÉÉïprÉÉxÉ TüsÉÇ xuÉÉxjrÉÇ kÉqÉÉïprÉÉxÉå xÉqÉaÉëiÉÉ ||

The explanation of each line is provided in the upcoming pages.

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* uÉåS-kÉqÉÉïprÉÉxÉÏ, AÉqÉÉå¤ÉÉliÉ SzÉïlÉ zÉÉx§ÉÉlÉÑxÉÉUÏ xÉlÉÉiÉlÉÏ –uÉhÉÉï´ÉqÉÏ ÌWûlSÒÈ

* oÉÑ®ÉåmÉÌS¹qÉÉaÉåïhÉ kÉqÉÉïprÉÉxÉÏ AÉqÉÉå¤ÉÉliÉ SzÉïlÉ zÉÉx§ÉÉlÉÑxÉÉUÏ oÉÉæ®èÈ ÌWûlSÒÈ |

Flavors of Hinduism Who is a Sanatani (Varna ) Hindu?

Who is a Buddhist Hindu? A Jain Hindu ? A Sikh Hindu ? Who is a Hindu by shortened vision and scope of practice ?

A Christian Hindu, Moslem Hindu, Jewish Hindu ?

A Sanatani /Varna-Ashrama complaint Hindu is one who practices Dharma with the conditions of (a) Dharma as au-thorized by the guidance and authority of ‘Vedas’ (b) where the final goal and vision of life is articulated and seen in (c-1) in the frame beyond cycles of many births and deaths (c-2) the frame for transcending the cycles of births and deaths for the final salvation. The final salvation Moksha is defined as Total freedom from the cycle of births and deaths.

A Buddhist Hindu is one who practices Dharma with the conditions of (a) Dharma as authorized by the guidance and authority of ‘ Buddha’s Teachings and presented by Sangha’ (b) where the final goal and vision of life is seen in the frame beyond cycles of many births and deaths, till the final salvation. The final salvation Moksha is defined as Total freedom from the suffering.

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* iÉÏjÉïÇMüUÉÌS ÍxÉ®-eÉælÉÉåmÉÌS¹qÉÉaÉåïhÉ kÉqÉÉïprÉÉxÉÏ AÉqÉÉå¤ÉÉliÉ SzÉïlÉ zÉÉx§ÉÉlÉÑxÉÉUÏ eÉælÉ- ÌWûlSÒÈ |

* SzÉqÉ aÉÑÂ –aÉÑÂaÉëljÉÉåmÉÌS¹qÉÉaÉåïhÉ AÉqÉÉå¤ÉÉliÉ SzÉïlÉ zÉÉx§ÉÉlÉÑxÉÉUÏkÉqÉÉïprÉÉxÉÏ xÉÏZÉ- ÌWûlSÒÈ |

A Jain Hindu is one who practices Dharma with the condi-tions of (a) Dharma as authorized by the guidance and au-thority of ‘ Tirthankaras (= Arhant = realized Masters), eld-ers who have attained excelled by the practice of Dharma (= Siddhas), seniors who are amongst us who practice the standards of excellence prescribed by Dharma ( =Aryas), the pious practicing instructors of Dharma ( = upadhyaya, sadhu) (b) where the final goal and vision of life is seen in the frame beyond cycles of many births and deaths, till the final salvation. The final salvation Moksha is defined as Supreme realization of Truth.

A Sikh Hindu is one who practices Dharma with the con-ditions of (a) Dharma as authorized by the guidance and authority of ‘ Guru Grantha’ (= Guru = realized Masters; Grantha = Scripted , compiled book) (b) where the final goal and vision of life is seen as a practical life of excellence in this world, discharging the duties and responsibilities in practice of Dharma, Protecting Dharma, Staying with ‘Truth’ as the ‘Truthful togetherness with Supreme God’. (c ) in the frame beyond cycles of many births and deaths. The final salvation is a consequential outcome of Dharmic living in this world .

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* qÉÉåxÉxÉç –AÉÌS xÉliÉ-SåuÉ-SzÉïlÉ qÉÉaÉåïhÉ kÉqÉÉïprÉÉxÉÏ CWûeÉlqÉ– LMüSzÉïlÉ -zÉÉx§ÉÉlÉÑxÉÉUÏ AoÉë¼- ÌWûlSÒÈ | A§ÉzÉÉZÉÉpÉåSålÉ Ì¢üxiÉÏrÉÉÈ, erÉÔ mÉljÉÏrÉÉÈ, qÉÉåWûqqÉSÏrÉÉÈ CÌiÉ urÉÉZrÉÉpÉåSÈ |

A Hindu of the remaining flavors, called ‘A- Brahma Hindu’ , (Not –Brahma worshippers), is one who practices Dharma with the limiting conditions related to (a) Dharma {– Dharma factors / Dharma Elements / Dharma - attributes } as authorized by the guidance and authority of ‘ Saints , Seers, Elders and God / Gods Representatives { Santa = Saint, Seer, One who has seen god: Deva –darshana = One to whom god presented himself for reve-lation, One through whom God presented Self to the World for saving, the savior, Deva-duta = the prophet, Deva putra = Son of god ) (b) Where the guidance is constrained to the frame of This life /One Life, One revelation /One historic time realization - One opportunity /One judgement and one format of guidance rules (c ) where the final goal and vision of life is seen as living a life obeying the command of God / covenant with God in this world / serving the in-stitution and servants of God (d ) be judged by God at the end of life on the day of final judgement as having lived a worthy life as per the commandments. The historical philosophical and geographic interpreta-tional variants of the one resource revelation document , for practice of Gods commandments leads to different group identities as Christians, Jews, Moslems and the like. Differ-ent interpretations are endorsed by different schools of phi-losophy and religious leadership in different landscapes.

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Sanskrit elaboration on

Hindu Definition

kÉqÉÉïprÉÉxÉÏ xÉSÉ ÌWûlSÒÈ xuÉÉxjrÉÇ iÉxrÉ TüsÉÇ pÉuÉåiÉç | zÉÉUÏUÇ qÉÉlÉxÉÇ uÉÉcÉÉÇ xÉuÉïxrÉæMüÉÎliÉMüxrÉ cÉ || xÉ®qÉÉïprÉÉxÉiÉÉå SØ¹È xÉWûiuÉÇ zÉÉÎliÉpÉÔiÉrÉÈ | pÉSìÇ ´ÉÏÈ ÌuÉeÉrÉÇ U¤ÉÉ xÉqÉ×Î®È xÉuÉïiÉÉåqÉÑZÉÈ || kÉqÉÉïprÉÉxÉÈ MüqÉï LuÉ, rÉÉåaÉÈ MüqÉïxÉÑ MüÉæzÉsÉqÉç | LMÇü xÉÉXçZrÉÇ cÉ rÉÉåaÉÇ cÉ SÒÈZÉ§ÉrÉÌuÉqÉÑÌ£üSqÉç || kÉqÉÉïprÉÉxÉÈ MüqÉï LuÉ, xÉÇÍxÉ®åÈ xÉÉkÉlÉÇ qÉWûiÉç | TüsÉÉMüÉÇ¤ÉÉÌ¢ürÉÉpÉåSÉiÉç MüqÉïhÉÉÇ aÉWûlÉÉ aÉÌiÉÈ || lÉÉlÉÉsÉ¤ÉhÉMüÉå kÉqÉïÈ zÉÉx§ÉåwÉÑ mÉSpÉåSiÉÈ | urÉÉZrÉÉiÉÈ zÉÉx§ÉMüÉUæxiÉiÉçSåzÉMüÉsÉÉlÉÑxÉÉËUÍpÉÈ || xÉÉqÉÉlrÉÇ cÉ ÌuÉzÉåwÉÇ cÉ uÉkÉÉrÉïÇ iÉiuÉÍcÉliÉMæüÈ ||

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xÉuÉï§É ÌlÉrÉqÉÉå½åwÉ xuÉÉxjrÉÇ xÉ®qÉïmÉÉsÉlÉÉiÉç | xÉqÉaÉëÇ xÉÉqrÉTüsÉSÇ , kÉqÉïasÉÉÌlÉUiÉÉåÅlrÉjÉÉ || xuÉÉxjrÉÇ MüjÉÇ mÉËU¥ÉårÉÇ ? rÉÉåaÉÉcÉÉrÉï qÉiÉÇ ´ÉÑhÉÑ || xuÉÎxqÉlÉçÎxjÉÌiÉÈxuÉÉxjrÉqÉÑ£Çü,uÉ×Ì¨ÉxÉÉÃmrÉqÉlrÉjÉÉ || uÉ×¨ÉrÉÈ ÍcÉ¨ÉeÉÉÈ oÉÏeÉÉÈ TüÍsÉlrÉÈ MüqÉïmÉÉMüiÉÈ | ÌlÉUliÉUÉÈ,pÉÉuÉ ÃmÉÉÈ,mÉëÉhÉÉSÉÈ MüÉrÉ-uÉÉMçü-WØûÌS || xÉËUiMüsmÉÉ uÉWûlirÉåuÉ, ÍcÉixqÉ×irÉqoÉÉåÍkÉaÉÉ: xÉSÉ || mÉÉmÉÉrÉÉÅ jÉ cÉ mÉÑhrÉÉrÉ , xuÉpÉÉuÉ-aÉÑhÉ-zÉÌ£üiÉÈ || uÉ×¨ÉrÉÈ MüqÉïmÉÉMüÉliÉÉÈ xÉÑZÉ-SÒÈZÉmÉSÉÍpÉSÉÈ | AlÉÑzÉÉÎxiÉ ÌlÉUÉåkÉÉjÉïÇ mÉëÌiÉurÉÌ£üÌuÉqÉzÉïlÉÉiÉç || rÉ¥É-SÉlÉ– iÉmÉÈmÉÔeÉÉ –uÉëiÉ –xÉÇxMüÉU ÌuÉxiÉUÈ | xuÉÉkrÉÉrÉåµÉUpÉYirÉÉÌS, mÉÉuÉlÉiuÉÉrÉ ÍxÉ®rÉå | aÉÑhÉ§ÉrÉÌuÉzÉÑSèkrÉjÉïÇ AÉ-qÉÉå¤ÉÉliÉzÉÉxÉlÉqÉç || xÉqÉÌ¹UåwÉÉÇ sÉÉåMåü rÉiÉç AÉ-aÉëÉqÉÇ SåzÉ-UÉ·íeÉqÉç | AlÉÑÌ¸iÉÇ cÉ mÉÔuÉæïxiÉiÉç AÉcÉÉUÈ mÉËUMüÐirÉïiÉå || kÉqÉïMüÉqÉæÈ xÉÑkÉÏÍpÉÈ rÉiÉç xÉÇxM×üiÉÇ zÉÉx§ÉqÉÉaÉïiÉÈ | AÉoÉÉsÉ-aÉÉåmÉ-pÉÔmÉÉsÉ xÉuÉïeÉÏÌuÉxÉÑZÉÉuÉWûqÉç | xÉÇxM×üÌiÉÈ pÉÉUiÉÏrÉÉhÉÉÇ kÉqÉÉïprÉÉxÉTüsÉÇ ÌlÉeÉqÉç ||

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uÉåSpÉÔqrÉÉÇ mÉÑhrÉpÉÔqrÉÉÇ AÉxÉWûxÉëæUlÉÑÌ¸iÉÉ | kÉqÉÉïprÉÉxÉ ÌuÉÍzÉ¹xrÉ xÉqÉÉeÉxrÉ ÌuÉÍzÉ¹iÉÉ | ÌWûlSÒ– xÉÇxM×üÌiÉËUirÉ± sÉÉåMüüpÉÉwÉÉmÉSÉÎluÉiÉÉ || —————————————— kÉqÉï zÉÉx§ÉÇ kÉqÉï-rÉÉåaÉÈ, MüqÉïrÉÉåaÉÉrÉ zÉÉxÉlÉqÉç | MüqÉïhÉÉÇ ÌuÉÌWûiÉÉlÉÉÇ uÉæ mÉÉuÉlÉiuÉÇ TüsÉÇ xÉSÉ || AlÉÑ¸ÉlÉÇ rÉjÉÉå£åülÉ ÌuÉÍkÉlÉÉ sÉÉåMüxÉÇaÉëWûÈ | GhÉ§ÉrÉ ÌuÉqÉÉåMü¶É aÉÑhÉ§ÉrÉÌlÉrÉl§ÉhÉqÉç | pÉÑÌ£ü-qÉÑÌ£ü TüsÉå SØ¹Ç oÉWÒûÍpÉÈ oÉWÒûMüÉsÉiÉÈ | mÉÉuÉlÉiuÉÇ cÉ xuÉÉxjrÉÉrÉ , qÉlÉÉåuÉÉ‚üÉrÉ pÉÔÍqÉwÉÑ | MüqÉïhÉÉÇ ÃmÉhÉÉ SØ¹É rÉ¥É-SÉlÉ iÉmÉÈ Ì¢ürÉÉ | xuÉÉkrÉÉrÉåµÉUmÉÔeÉÉÌS aÉÏiÉÉrÉÉqÉxrÉ ÌuÉxiÉUÈ || qÉÉaÉï pÉåSÉiÉç ÍpÉ³ÉmÉS –ÌlÉSåïzÉÈ oÉÉåkÉzÉÑ®rÉå | ÍzÉ¤ÉÉ mÉëhÉÍsÉMüÉ pÉåSÈ aÉÑÂÍpÉÈ ÍzÉwrÉWåûiÉÑiÉÈ ||

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This page / space is intentionally provided

for your Initial notes before starting the text ! On Sanskrit elaboration

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This page / space is intentionally provided

for your Initial notes before starting the text ! On Hindu Identity / On Flavors of Hindu Identity

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Explanation of Hindu Definition & Flavors A Hindu is an All Time Dharma-Practitioner

OR A Dharma– Practitioner is a Hindu

Definition or Hypothesis for Identity ?

Definition: ‘Dharma—Practitioner’ at all times and contexts, without conditional re-strictions is a Hindu. Dharmābhyāsī sadaa Hin-

duh. Corollaries: 1. All persons staking claim ‘Hindu’ identity should Practice

Dharma. 2. Any person contravening ‘Practice of Dharma’ fails from the

Hindu status. 3. ‘Dharma-Practice’ is the key to maintenance /restoration of

‘Hindu’ status. 4. Dharma –Practice is a directive and commandment of Cur-

rent Moment– Current Context - Continuing moment– All moments and conditionality. Dharma –practice directive is not met by arguments like : ‘once done/ some time done by my ancestors / performed through an agent / will be done in some time future .

5. Dharma-Practice paradigm frees the ‘Hindu Identity’ debate from the issues of parentage –birth, land lock to specific coun-try, Institutional affiliation bonds, Specificity of God/goddess anchor of faith, restrictions on shift of faith –plurality of faith, conditions of rites of passage ( through the concept of Sva-Dharma—Sva Karma), Prayer Book limitation. All these add flavors to plain ‘Hindu’ concept.

6. 6. The definition gives three clear directives: Who is a Hindu? How one stays a Hindu? How one restores the Hindu status, if moved away. Continuing current moment individual com-mitment for practice of Dharma is the key thought.

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Definition: Benefit of Dharma—Practice / Being a Hindu is Living-Enjoying –Sharing Holistic Welfare - ‘Svaasthya’ . Dharmābhyāsa

Phalam Svaasthyam Corollaries: 1. Being /Aiming to be a ‘Perfect Hindu’ is ‘ Living - Enjoying -

Sharing Perfection/ Excellence of Holistic welfare. 2. Practicality is adoption of Perfection to a given context. Prac-

tice guidance and formats are ALWAYS Contextual and cus-tomized, like legal /medical /financial advise. (Perfection is uncompromised compliance. Practicality is compromised per-formance.

3. Any person contravening ‘ Perfection in Practice of Dharma’ needs to work back to restore and maintain the Hindu status. (The work back path is of three types: Tapas, Yajna, Daana. These are from Bhagavad-Gita 18th chapter.)

4. Shortfall of ‘Holistic welfare’ is a confirmed pointer to com-promise in ‘Dharma-Practice’. Working back diligently to re-store Dharma Practice is the remedial key for restoration of ‘holistic welfare. (The diligence to be used in this work back path is of three formats: Vision reset (Jnana), Value reset (Viveka), Practice reset (Abhyasa). Thee guidance comes from 16/ 17th chapters of Bhagavad-Gita)

5. Dharma is NOT judged by individual fancy, individual logic and inter-pretation. Dharma is judged by compliance to the ten point checklist in a holistic way and validated outcome of holistic welfare. Thus ‘Dharma’ is inclusive of , yet far higher than (i) Individual likes and dislikes (ii) rational logic and (iii) historic precedent’.

This space is for your personal notes on these deliberations

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1.Dhriti Patience 6. Indriya ni-graha

Control of senses- Mind Control

2.Kshamaa Forgiveness 7. Dhee Intelligence

3.Damah Control over desires

8.Vidyaa Education and Skills

4. Asteyam Non-Stealing /Non covetousness

9. Satyam Truth

5. Shaucham Cleanliness, Purity

10. Akrodhah Regulation of anger

Definition: Dharma is a technical word cov-ering ten virtues/ universal human values: 1.Patience 2. Forgiveness 3. Control over Desires 4. Non Covetousness/Non stealing 5. Purity 6. Mind / Senses control 7. Intelli-gence 8. Education and skills 9. Truth 10. Regulation of anger. Dashakam Dharma lak-

shanam. Note 1: Dharma is a Vedic Sanskrit word. Dharma has no sin-gular equivalent word for translation in any other language of world. Dhamma /Dhammo are the Buddhist / Jain versions of this vedic Sanskrit word, with the same meaning. Note 2: There are several definitions of the word ‘Dharma’ in Hindu literature / resources covering a span of more than three thousand plus years. The definitions/ statements / illustrations may relate to the spiritual / mystic / religious aspect or practical aspects addressing body-mind-spirit welfare in a specific way. Note 3. This definition comes from Manu smriti (chap 6-Verse 92), a respected rule book on Dharma guidance for Hindus. { Dhritih, Kshmaa, damo-asteyam, Shaucham,Indriya-nigrahah, Dheervidyaa satyamakrodhah, dashakam Dhar-malakshanam}. There are other definitions of ‘Dharma’ even in Manu smriti. This definition is preferred due to its clarity and link to yoga elements.

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Definition: Dharma is to be practiced inte-grally through physical action (Body), thought (Mind), Speech and Intentional intel-lectual deliberations. (Dharmabhyase Sama-grataa) Note 1: This part is an expansion of the attribute without condi-tional restrictions ‘sadaa’ to ‘Dharmabhyasa’ in the primary defi-nition. The horizontal and vertical expanse of the attribute ‘always’ can be marked in the following grid: by practitioner and context of practice. Note 2: Each grid cell takes the ten elements of Dharma for con-sideration. Note 3. The practical compromises of Dharma result as below: (a) Interpretative understanding /Presentation of ‘Dharma’ (b) ‘Practical implementation’ by bringing in the elements of personal abilities-intentions. The short-observance factor of Dharma’, is measured as a devia-tion from the reference of perfect compliance delivering Holistic welfare. While perfection (100%) does not need any further rule base and guidance, the practical observance lends to a gradation in two ways: • Gradation by a compliance factor : Higher level compliance to least compliance. This is useful as a reward-measure of excellence and progress. ( Punya rules = Merit acquisition and greater welfare are motivation criterion for practice compliance. Papa = sin is deter-rent force.) • Gradation focused on short observance factor and modes: This is useful as a corrective- measure / guidance for restoration. ( Papa -Prayaschitta rules = Restoration of lost state of welfare, avoidance of pitfalls leading to loss / reduction of welfare is the motivation criterion for practice compliance. The repentance / conciliation is directly proportional to the amount of deviation.)

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• In other words, ‘Punya-Papa-Prayaschitta’ are three technical tradi-tional terms which are used by laity to explain why they observe /practice / comply ‘ Hindu - Dharma Rule guidance’.

•Association of the ‘God /s, Heaven and Hell concept with this is an over riding explanation / interpretation of ‘What is Dharma? Who regulates –Supervises Dharma Practice ? Who has the stick and carrot for Dharma Practice rewards / Punishments ? ’. If God/s are taken as ‘Dharma guards’ or ‘Gate regulators of entry/exit related to heaven-hell, or ‘God is the final judge on Individuals action marking them as Heaven for merit—hell for Sin, the laity expression of religiosity as Dharma observance is explained.


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What is holistic welfare, ‘Svasthya’ ? How is it tangibly measured ? Svasthya is a technical term from Vedic health care tradition, called ayurveda and spiritual health care tradition called Yoga. The literal meaning of this Sanskrit word is ’ Status / Accomplishment of having Established ‘self’ in ones True nature, ‘self established in Self’. The technicality of the word yields the following mean-ings: • (Social dimension) Benefit of Dharma practice on the Indi-

vidual level is a measure of Good health of Body , Mind, Speech reflected in the practice of Dharmic values. On the family level, it would mean a ‘Happy harmonious family’. In a society, a happy family is the prime unit of a prosperous peaceful, tolerant, intelligent, non aggressive , ethical entrepre-neur society.

• (Spiritual Dimension) Benefit of Dharma practice is reflected in the religion, philosophy, science and arts, entertainment and establishments which point to the spiritual aspirations of the community. This is reflected by production of culturally rich arts, music, illustrious personalities, intellectuals and the spiri-tual masters with excellence in philosophy.

In short, a society which complies Dharma practice guidance is Holistically healthy by Social, Ethical, Entrepreneurial, Religious and Spiritual standards. The continuation of this scenario is con-tinuation of Dharmic society. This is a tradition envisioned by Hindus.


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