Sri Ramakrishna Math : The Vedanta Kesari,Contribution of Hinduism to World Culture

Swami Mukhyananda is a senior monk of the Ramakrishna Order. He is a prolific writer. Among the books he has written are included Hinduism: A Brief Outline of Its Framework, Human Personality and Cosmic Energy Cycle, Acharya Shankara,

'Culture' is a comprehensive concept which covers the achievements of the different aspects of the cultivated human mind and intellect in life, such as in the social and religious, material and spiritual, moral and ethical, philosophical and scientific fields, as well as literature, poetry, fine arts--such as painting, music, dancing, and acting--and architecture and sculpture. These shape the nature of civilizations of nations. The contributions of Hinduism to world culture are various, salutary, and profound. We shall deal with some aspects here briefly.

Most of the religions of the world, being mainly theological, have confined themselves largely to the religio-social, and moral and spiritual aspects, and to religious literature and poetry, architecture and sculpture. Some have been hostile to science, and some others to arts and sculpture. However, Buddhism has contributed to philosophy and painting also, and Christianity to religious painting and church-music as well. All these religions limited themselves to certain aspects because they arose only to fulfil the religious need in the life of the people. They were founded by a spiritually great person of the region.

But when we come to Hinduism, we find it is all-inclusive. It was not founded by any particular great person or persons, such as Prophet, 'Son-of-God', an Enlightened-One (Buddha), and so on. It arose from the life of the people as a result of the quest for the Reality behind the phenomena of the universe and its living beings, as to the nature of that Reality and of the universe and its beings, their mutual relationship, and the goal of life. As in Science, it was a quest of the people as a whole pioneered by the spiritual scientists called Rishis, who were imbued with a spirit of enquiry.

So, though there was a theological approach in the beginning, the quest soon turned philosophical and scientific as it sought a Reality which was universal and directly realizable while living¹ by all, irrespective of time or clime, gender or race, or other distinctions and theological conceptions. The Rishis discovered in progressive steps an integral Infinite Spiritual Reality, of which the universe and its beings are phenomenal manifestations, and also that Spiritual Reality is impersonal and is immanent in all the entities and beings of the universe, and is specially manifested in Man, who can realize IT within himself as well as in the external universe.²

Thus, Hinduism makes religion a universal spiritual science which can be pursued by all on their own. Like physical science, it too is not dependent on any person or an external authority, such as a Personal Creator 'God', but on the realizable facts of existence, on the universal Impersonal Spiritual Reality immanent in all. It shifts the source and centre of religion from a hypothetical Personal God in Heaven, based on faith, to the Infinite Spiritual Reality inherent in every being and entity. It converts religion from a theology into a scientific quest for Reality. Instead of the autocracy of 'God', Hinduism makes religion a 'Democratic Spiritual Republic', with everyone having the same right and freedom to express the divine light within in one's own way, without subjection to doctrines, dogmas, or any external authority. This is one of the great and seminal contributions of Hinduism to world culture.

Hinduism rests on universal and eternal spiritual principles and not on beliefs and dogmas, or on the words of a Prophet, and so on. It is spiritual science based on self-disciplined systematic investigations, reasoning, discussions, meditations, and realizations in superconscious states by great spiritual scientists (Rishis) and spiritual geniuses. It rests on universally realizable Impersonal Universal Truth, and not on a Personal God of theology based on faith. Being a science, Hinduism is not a once-for-all fixed religion of dogmas like most other religions, nor is it a closed system. Like science, it affords full scope for all to explore the Infinite Divine Spiritual Reality. It keeps growing vaster and richer, and improves upon the past by incorporating new discoveries from time to time.³ Hence it has a continuous procession of seers and sages. It invites noble thoughts from everywhere.⁴ Therefore, Hinduism is known as Sanatana Dharma (The Eternal Religion). It is very comprehensive, all-inclusive in its outlook and embraces all the aspects of culture, which are considered as the different manifestations of the same Infinite Divine Spiritual Reality (see details under item No.5). This openness and inclusiveness is another great contribution of Hinduism.

The nature of the origin and development of Sanatana Dharma makes it a universal human effort like science, not confined to the Hindus, or a region. Not being a founded religion, it is characterized by experiments in religion. It is a quest and an enquiry (Anveshana, Vijijnasa) for the Infinite Reality behind all existence and its relationship to the universe, its living beings, especially the self-conscious thinking humanity as a whole, and not merely any section of it. Even the theological aspect, which it does not negate, is integrated to an Infinite Impersonal Divine Reality, which is the source and sustenance of the entire material and spiritual existence, and at the same time remains immanent in all as their essential nature, like the gold in the ornaments made of it.

The Vedas are a record of the spiritual quest of humanity, and Hinduism is based on them. There we find in the beginning the search for the Divine Reality behind the universe externally. At first it was a theological quest for a Personal God. But the Rishis found on reflection that it is based on faith and cogitations only and cannot be established as a universal fact of experience. Though it served the purpose of adoration and devotion, it could not be ascertained and asserted as a fact. 'They saw that our senses and mind go outward and see only manifested ever-changing external things and not the internal Self that makes them operate. So gradually they turned their attention inward in search of an immortal Reality.'⁵

The search became philosophical and scientific in the Upanishads, also known as Vedanta, being the last part of the Vedas. 'What is That entity that impels the senses and the mind to work, and the life-forces within to operate?'⁶ 'What is That by knowing which everything, inside and outside, is known?'⁷ Such questions arose and the search led to the Infinite Impersonal Divine Reality, characterized as the Universal Consciousness,⁸ realized within, that illumines all physical entities outside and mental operations within. Externally looked at, that Infinite Reality is called Brahman, and internally, it is intimately realized as one's own real Self (Atman). Brahman is Infinite, but externally, it is remote and is only philosophically comprehended, but It is realized internally directly (sakshatkara) within oneself, and intimately experienced (Aparoksha-anubhuti) as one's Self. The identity of Brahman and Atman removes the sense of remoteness and inferential nature of the Infinite Brahman by Its direct realization as the Atman within. At the same time it also removes the notion of the finitude of the Atman as being confined within oneself, by the realization that It is the same Infinite Brahman pervading the entire universe and all its beings. This discovery of the unity and identity of Brahman and Atman is the third supreme contribution of Hinduism. (See Footnote No.2)

The fourth great contribution of Hinduism has been to find a firm existential place for a Personal 'God', based on Faith only, which most humanity needs as a support for religious life in the early stages. Hinduism is Sanatana Dharma and not a religion in the usual sense based on a Personal Creator God, but it finds a great and honoured place for various conceptions of Gods and Goddesses as a means of adoration and devotion, showing them to be the numerous expressions on the phenomenal plane of the Impersonal Infinite Divine Spiritual Reality. Thus it gives support to various theological religions, each claiming its own separate 'God', as an intermediary stage. It shows that 'God' is a conception of Brahman Itself, so long as we are on the psycho-physical level. Just as the impersonal Atman within all beings expresses as the individual personality, so also Brahman expresses as the Personal 'God' for the individuals on that plane and serves as a means of personal devotion and prayer. Just as the Impersonal Atman can act as an individual person (Jivatman) and function on the phenomenal plane, the Impersonal Brahman too can act as a Universal Person (Parama-Atman) and function as God (Ishvara) phenomenally. Thus 'God' is based on the existential Reality of Brahman, as Its expression, and can be realized within oneself. Since Brahman is Infinite, Its expression as Ishvara too is Infinite. Hence though Ishvara is Personal, 'He' is not a definite individual, but Universal.

Now here is the special significance of the expression of Impersonal Brahman as 'God' (Ishvara). Just as Atman expresses in innumerable beings as different men and women, the expression of Brahman as God is also not confined to any one definite personality. It takes the thought-mould of the devotee. So Ishvara can be conceived under any name and form, male or female, formful or formless, as per one's tastes and traditions. Being the expressions of the same Brahman, all the names and forms are valid for the time being and at the same time, and they are all Brahman Itself, though Brahman is Impersonal. For example, we see water, which has no definite form, but it takes the forms of the different containers in various shapes and figures and all are valid for the time being and at the same time. Water remains formless in itself even while assuming forms in the containers, which are all the same water. Similar is the case with Brahman and its different forms of Gods and Goddesses. The same actor plays different roles in different films.

If this idea of 'God', based on the existent Reality of Brahman, is understood and assimilated by humanity, there need be no theological quarrels and conflicts. All are free to conceive and adore God in their own way, while realizing that all those limited forms are but the same Infinite Impersonal Brahman. So Hinduism has an honoured place to any number of Gods and Goddesses as conceived by devotees, deriving their existence and reality from Brahman, without any conflict or quarrel, because they all know that the same Reality is behind all forms, just as the same gold is there in all the golden figures and ornaments. So each one is free to worship any form of God or Goddess as one's 'Chosen Deity' (Ishta Devata). This freedom to have one's own Ishta Devata for personal worship and adoration, among the many, is also a great contribution of Hinduism. It is loving and serving one's own mother, while honouring all other mothers. (See under item No.9)

These Gods and Goddesses have given rise to numerous grand temples with marvellous architecture and sculpture in Hinduism.

However, by recognizing that the Divine Reality manifests both as Gods and Goddesses, gender conflicts owing to the conception of God only in terms of a male, as we see these days in the West, are obviated and Hinduism gives equal scope, freedom and respect to men and women in religious matters. The conception of the 'Motherhood of God', besides that of 'Fatherhood', is a special contribution of Hinduism, which is unique and highly beneficial. Because of this broad idea, Hinduism is universal and covers the whole gamut of religious life. It recognizes and gives support to all religious efforts of the lowest illiterate masses and tribes as well as of the highest intellectual and spiritual giants. It also brings religion to the door of everyone by declaring that one attains perfection by performing one's own duties and functions, giving up the ego, in a spirit of dedication to the all-pervading Divine Reality within and without.⁹ There is no absolute need to go to temples and churches etc., though they are helpful in early stages.

Hinduism or Sanatana Dharma emphasizes that not only all Gods and Goddesses and living beings but also the whole universe is a manifestation of the Divine Reality.¹⁰ Hence, the different sciences and fine arts, such as painting, music, dance, acting, sculpture, as well as architecture etc., are treated as the expression of and adoration to the Divine Reality. Therefore different deities are conceived as presiding over the various arts and sciences. All the arts and sciences are treated as part of the Vedas. For example, Ayur-Veda (the Science of Life, Medicine and Surgery); Dhanur-Veda (the Science of Weapons and Military Strategy); Gandharva-Veda (the Science of Music, Dancing, and Acting); Sthapatya-Veda and Shilpa (the Science of Architecture, Painting, Sculpture, and allied Arts) are considered as the Upa-Vedas (Subsidiary Vedas). Sometimes Artha-Shastra (Political Economy) is also included in the list. Further, the sciences of Shiksha (Phonetics), Kalpa (Rituals and Geometry of Altars), Vyakarana (Grammar), Nirukta (Etymology), Chhandas (Prosody), and Jyotisha (Astronomy) are treated as the 'Six Limbs of the Vedas' (Shadangas). Recently Mathematics also has been discovered in the Vedas. It may also be noted that while Rig-Veda is devoted to hymns and Yajur-Veda to rituals, Sama-Veda is devoted to Musical chanting.

While the Vedas proper establish Brahman/Atman as the Infinite Spiritual Reality to be realized, the arts and sciences are the means to comprehend and adore that Infinite Reality in Its different expressions. This comprehensiveness is the fifth great contribution of Hinduism.

The Sanatana Dharma has an integral outlook and teaches the Oneness of Reality or Existence (Ekam Sat) which manifests as the Many (Ekam rupam bahudha karoti), like a seed manifesting as the mighty tree with its roots, stem, branches, leaves, flowers, and fruits. The Infinite Spiritual Tree of Divine Reality¹¹ manifests not only inanimate entities, but living beings as well and remains immanent in all, like water in the iceberg.

Hindu Dharma, therefore, covers all aspects of Secular Enrichment (Abhyudaya) and Spiritual Enlightenment (Nihshreyasa), the Summum Bonum. Being integral, it does not make a dichotomy of the secular and the spiritual and advocates the Four Purusharthas (Ends or Aspirations of Man), viz. 1) Ethical and Moral Virtues and Duty to Society and Oneself (Dharma); 2) Achievement of Wealth and Prosperity (Artha); 3) Legitimate fulfilment of desires and aspiration in society as a person (Kama); and 4) Spiritual emancipation from the psycho-physical bondage (Moksha)--the first three are social values to be pursued in such a way that they lead to the fourth trans-social value, the final goal of life, when one realizes the unity and identity of the individual Self (Atman) with the Universal Self (Brahman). For the achievement of these four values, during the course of the life-span, in a gradual manner, Hinduism has also devised a socio-spiritual system designated 'Varna-Ashrama Dharma' to help everyone to pursue the values smoothly without conflict. The system is applicable to the whole of humanity, but is now distorted owing to the invasion of alien ideas and politics, and worldly values of Artha and Kama bereft of Dharma.¹² This integral view of life is the sixth great contribution of Hinduism.

The seventh great contribution of Hinduism is in the realm of cosmology. As against the Biblical and other mythical theories of creation and destruction of the universe in a very narrow frame-work of space and time, attributed to a Personal Creator 'God', who is said to have created the universe out of nothing in six days and went to rest on the Seventh day (according to some Biblical calculations in 4004 B.C.), Hinduism puts forth a systematic, rational, and natural evolutionary cosmology based on the conjunction of the consciousness and material principles. The evolution is not only material, but is also integrated to the organic and psycho-physical evolution of man. It is systematically worked out in a framework of Infinite space and time and is shown to be beginningless and endless. It is cyclical in nature and not linear--the Ultimate Reality being Impersonal, the universe too is characterized by natural evolution and involution, and not creation.¹³

Besides this, Hinduism also points to the parallelism between the microcosm and the macrocosm, which has versatile implications in regard to the Individual and the Universal manifestations on the different psyco-physical and spiritual levels.¹⁴

The eighth significant contribution of Hinduism is evolving practical methods of realizing the spiritual verities, called Yogas--'the union or integration of the individual and the universal.'

The identity of Brahman and Atman is established in the Upanishads which is rationally substantiated in the Vedanta philosophy built on the 'Three Firm and Broad Foundations' (Prasthana-traya) namely 1) the Upanishads, standing for Shruti (Revelation or Direct Perception); 2) the Brahma-Sutras for Yukti (Rational Substantiation); and 3) the Gita for Svanubhuti (Personal Experience and Realization). Thus, the scientific Vedanta philosophy is the fundamental foundation of Hinduism. Herein, along with 'Revelation' in the sense of perception of supersensual truths in superconscious states, as a result of disciplined ethical and moral life, keen enquiry, and meditation and contemplation on fundamental verities, Vedanta also accepts reason and direct realization and experience as a means of universally establishing them. (cf. Footnote No.2)

Hinduism has evolved the Yogas, the means and techniques of integrating oneself to the universal Supreme Spiritual Reality while living. The Yogas are psycho-spiritual methods which enable man to integrate his inner Self (Atman) with the Infinite Spiritual Reality (Brahman) by purifying and disciplining the mind, intellect, emotions, and will and concentrating them on the Infinite Spiritual Reality. To suit the different types of men and women according to their abilities and inclinations, four main types of Yogas (there are several subsidiary Yogas too) have been evolved. 1) The Jnana-Yoga or Yoga of Knowledge is the method for purifying and disciplining the intellect to realize the universal Impersonal Truth and one's identity with it; 2) Bhakti Yoga is the method of purifying and disciplining the emotions and directing the mind to the Personal aspect of the Divine Reality in adoration and love to experience communion with Him/Her, and if desired to integrate oneself with the Impersonal aspect; 3) Karma-Yoga is the method of purifying and disciplining the Will, by divesting it of ego and attachment to the psycho-physical personality and its functioning and desires, and integrating oneself to and live in harmony with the inner Spiritual Reality, as an instrument of the Personal God; 4) Raja-Yoga or Dhyana-Yoga is purifying and disciplining the mind-stuff itself, ridding it of all extrovert and wavy tendencies, and remaining in a state of perfect calmness and tranquillity, when the inner Truth is reflected undistorted in the pure still mind and one realizes one's divine spiritual nature. These Yogas are scientific methods supported by systematic works and do not depend on any external agencies or persons.

Vedanta is the theoretical aspect of the Science of Reality and the Yogas are the practical aspect to verify and realize the Spiritual Truths within oneself directly (Sakshatkara). These Truths have been realized by the Spiritual scientists and recorded in the Upanishads, which are also known as Vedanta, being the last part of the Vedas.

Thus Hinduism is not based on mere limited time-bound 'revelation' (claimed to have been made at a particular time to a particular great person, and once for all) by a hypothetical exclusive Creator God in Heaven; it is not dependent on the life and teachings of one or more Prophets or 'Son-of-God', but is based on Shruti, Yukti, and Svanubhuti, i.e. Perennial Revelation of Reality or Truth (Shruti), without regard to time, place, or persons, discovered by the Rishis in harmony with and supported by reason (Yukti), and continually confirmed by direct experience (Aparoksha anubhuti) by many Rishis, sages and saints, and is open to Realization by all competent persons (Svanubhuti).

Thus Hinduism, through Vedanta, has put religious principles on a universal scientific basis applicable to all mankind, irrespective of time or clime, gender or race, which all religions can adopt suitably modifying their systems. In India the different independent religious denominations with their own scriptures, God or Deity, and ways of Worship--such as Shaivism, Vaishnavism, Shaktism, and the cults of Soura, Ganapatya, and Kaumara, etc.--apply Vedanta to their own systems and affiliate themselves to the Sanatana Dharma. They remain separate with their own followers and traditions, but yet maintain a harmonious unity in diversity without conflict, because they recognize that the Ultimate Reality is One, and all the Personal Gods and Goddesses are Its own different manifestations as declared in the Rig-Veda.¹⁵ In fact Religion is One only, though its expressions are many. Hinduism, therefore, considers religions like Jainism, Buddhism, Sikhism, etc., which arose in India, as part of the Sanatana Dharma, and it can take in Judaism, Christianity, Islam as well, with some modifications to harmonize with the Ultimate Reality. They can themselves do it also, and we find there is a movement in this direction in Christianity today.

This affirmation of Unity in Diversity is the ninth major contribution of Hinduism to world culture to establish harmony and peace among religions and help the growth of spirituality and the true religious spirit among mankind on a scientific basis.

Besides affirming Unity in Diversity, Hinduism has an integral view of Reality. The dichotomy of matter and spirit, secular and spiritual, male and female, lower and higher beings, animate and inanimate, etc., is harmonized and integrated in the universal Infinite Reality, just as the different external and internal parts and limbs of a person, from the insentient hair and nails to the cognitive mind and Spirit within, are integrated and harmonized in the individual. The same Reality Itself manifests in these variegated diverse ways of the universe and its beings and entities. They are Its splendour (Vibhuti). Hence all aspects of fine arts and architecture, and various types of literature and poetry, philosophies and sciences, religious rituals and worship, etc., are all treated as expressions of and homage to the Infinite Reality in various ways. Nature itself, with its Sun-Moon-Stars, Rivers-Mountains-Forests, Birds and Animals, Men and Women, etc., are considered an expression of divine beauty and joy (Satyam-Shivam-Sundaram).¹⁶ Some festivals like the colourful Holi, etc. are symbolic of it.

The Infinite Spiritual Reality, immanent in the universe, is Blissful (Ananda-svarupa). The Upanishads describe It in ecstatic terms such as Raso vai sah (It is Supreme Knowledge and Bliss); Sat-Chit-Vijnanam-Anandam Brahma (It is Absolute Existence-Consciousness-Bliss), and so on. The whole universe is a divine play (Lila), expressing outwardly Its exuberant Bliss. In personal terms 'He'/'She' is hailed as the Ranganatha (the Lord of the Drama on the Stage of the Universe), 'Nataraja' (the Lord of the Cosmic Dance), 'Jagannatha' (the Lord of the Universe), 'Kavi' (the Poet whose poem is the Universe), 'Jagan-mata' (the Mother of the Universe), and so on. And all the Beings are given the sweet epithet as 'the Children of Immortal Bliss' (Amritasya Putrah-Shvetashvatara Up.).

The Infinite Divine, in Its transcendental aspect as Brahman/Atman, as well as Immanent aspect as Ishvara/God, enters into and expresses Itself in every aspect of life. Hence, Hinduism, the Sanatana Dharma, is all-inclusive and integrated. Instead of fear of and distance from the Almighty Personal God, overwhelmed with a sense of Sin or Submission, there is intimacy, joy, and freedom in Hinduism. The Divine is one's own Spirit in every being, the 'Beloved One'. It recognizes 'Books in running brooks', 'Sermons in stones', and 'God in everything.' Mankind is a participator in the divine 'Drama of Life', with Him/Her as the 'Stage-Manager'... The Sanatana Dharma brings God close to Man, and makes Man close to God. This is the tenth great and profound contribution of Hinduism to world culture.

Hinduism has thus contributed to world culture, religion as a science, integrality and comprehensiveness in outlook, and divine joy in life and in all the beings and entities of the universe, by discovering and declaring their unity and oneness, and freedom and harmony in religion. 'Religion is the manifestation of the divinity already in Man' declared Swami Vivekananda.¹⁷

1. Cf.Kena Upanishad, II.5.
2. For details see the author's books: a) Vedanta--the Science of Integral Reality vis-a-vis Modern Science, 1998, and b) Hinduism the Eternal Dharma, 2000, both published by Advaita Ashrama, 5, Dehi Entally Road, Kolkata 700-014.
3. Cf. In recent times the contributions of Sri Ramakrishna-Vivekananda, Sri Aurobindo, Ramana Maharshi, Mahatma Gandhi, and others.
4. A no bhadrah kratavo yantu vishvatah - Rig-Veda, I.89.i.
5. Cf. Katha Upanishad, IV.1.
6. Cf. Kena Upanishad, I.1.
7. Cf. Mundaka Upanishad, I.i.3.
8. Cf. Prajnanam Brahma, Aitareya Upanishad, 3.3.
9. Cf. Gita, XVIII, 45-46.
10. Brahma eva idam vishvam. Cf. Mundaka Upanishad, II.ii.12.
11. Cf. Katha Upanishad, VI.1.
12. See Hinduism referred to in Footnote No.2.
13. See the two books referred to in Footnote No.2, and Chartson, 'The Evolution of the Cosmic Universe'. Fritjofor Capra, the well known physicist, admits that 'The Hindu Evolutionary Cosmologies come very close to our modern scientific models'. (Tao of Physics, Fontana, 1976, pp. 20-8-9)
14. See this author's book: 'Human Personality and the Cosmic-Energy-Cycle, 1986; C/o Belur Math, Howrah, 711-202.
15. Ekam Sat; Viprah Bahudha Vadanti - Rig-Veda, I.164.46. Acharya Shankara, the great Vedantist, gave philosophical support to all these six denominations harmoniously, and as such is well known as 'The Establisher of Six Religions' (Shanmata-sthapana-acharya).
16. Cf. Gita, Ch.X, Vibhuti-Yoga.
17. Hinduism declares, in the words of Sister Nivedita (see Introduction to the Complete Works of Swami Vivekananda, Vol.I, 1904): 'If the many and the One be indeed the same Reality, then it is not all modes of worship alone, but equally all modes of work, all modes of struggle, all modes of creation, which are paths of realization. No distinction, therefore, between sacred and secular. To labour is to pray, to conquer is to renounce. Life is itself religion. ... The workshop, the study, the farmyard, and the field are as true and fit scenes for the meeting of God with man as the cell of the monk or the door of the temple. There is no difference between service of man and worship of God, between manliness and faith, between true righteousness and spirituality. ... Art, Science, and Religion are but three different ways of expressing a single Truth. In order to understand this we must have the theory of Advaita.' Advaita asserts the 'Non-duality' of the Infinite Spiritual Reality, the universe, and its entities and beings, and the immanence of that Reality in all Existence, as taught by Vedanta.