The Encyclopedia of World Religions

Hinduism S 201

class ( varna ). For those families who participate in Vedic ceremonies, the GURU or spiritual preceptor is an important authority. Astrologers are seen as important spiritual advisers. Many Hindus consult them on all impor tant occasions, especially birth and marriage. Hindus also consult renunciants ( SADHUS ). In the past century or so these have included such prom inent figures as R AMAKRISHNA Paramahamsa, Sri Aurobindo, and Ramana Maharshi. Renunciants are usually members of institutions, for example, the monasteries founded by the great Indian phi losopher S ANKARA . HINDUISM TODAY Since the 19th century, Hinduism has faced many challenges. One was how to react to British rul ers, who considered Hindu traditions backward. The Brahmo Samaj, founded by Raja Ram Mohan Roy (1772–1833) sought to modernize Hinduism. The Arya Samaj, founded by Dayananda Saraswati (1824–83), sought instead to purify Hinduism by returning to its Vedic roots. A second challenge was how to deal with liv ing in non-Hindu territories. Starting in the 19th century Hindus emigrated to eastern and southern Africa, the West Indies, Australia, Great Britain, Canada, and eventually the United States. Those who did so have been formulating what it means to be Hindu in these lands ( see H INDUISM IN A MER ICA ). Especially since the 1960s some Hindus have been traveling outside of India as missionaries. Yet another challenge was how to respond to British rule in India. What was the appropriate way for Hindus to fight the British? In the 19th century B. G. Tilak read the B HAGAVAD -G ITA as calling Hin dus to armed struggle. In the early 20th century, however, Mohandas G ANDHI used it to advocate nonviolence. India won its independence in 1947. Since then, Hindus have argued vigorously about whether India should be a secular or a Hindu state. The heirs of Gandhi, the Congress Party, have favored a secular state. Others have advocated the ideal of Hindutva, “Hindu-ness.” According to this ideal, Hindutva is not a religion but the traditional culture of India.

the Veda; in maturity they are to marry, support a household, and produce children, especially sons; in old age they relinquish their duties. Some even take a fourth step, known as sannyasa, in which they totally renounce their possessions and iden tity and search for ultimate release from repeated rebirth. Hindu law codes give much less freedom to women. According to the Laws of Manu, “Her father guards her in childhood, her husband guards her in her youth, and her sons guard her in old age. A woman is not fit for independence.” This hardly does justice, however, to the many Hindu women through the centuries renowned for their accom plishments in intellectual, political, military, and religious realms. For example, many of the doctors in India today are women. Accompanying this life cycle is a series of RITES OF PASSAGE known as samskaras. The most impor tant is probably the initiation of the boy into Vedic study. Those who study the Veda ideally perform Vedic rituals throughout their working years and retirement. Vedic twilight rituals, known as sand hya and performed morning and evening, punctu ate the rhythms of daily life. By far the most common worship practice in Hinduism is PUJA , worship of a god in image form either at home or at a temple. A number of festivals punctuate the Hindu year ( see H INDU FESTIVALS ). Pilgrimage to sacred sites sometimes involves millions of devotees at a time. A number of spiritual disciplines ( YOGAS ) attempt to produce ultimate release from repeated rebirth. Not to be overlooked, too, are the many vows that Hindu women make. Although Hinduism often highlights the religious role of men, women are important teachers of their children. For example, Mohandas Gandhi attributed his religious seriousness to the profound religious devotion of his mother. ORGANIZATION Hinduism is above all a religion of the family. It is possible to be a devout Hindu and never set foot in a temple. Families do, however, participate in broader religious institutions. All Hindu families are classified in terms of caste ( jati ) and ritual