Introduction
In today’s world Hinduism is overpoweringly significant: peacefulness, lenience, reverence and four dignified objectives of life. Evolution of Modern day Hinduism has been from centuries of gnosis, reasoning and alteration of Vedic idea. As observed previously several dissimilar pathways to the understanding of Brahman had been engraved with the extreme and often provoking truth-seeking negotiations as to what is the best path that can lead one to the absolute Being.
Modern Day Hinduism
Finally on four principal Divisions of Modern Hinduism was settled that are currently practiced in society of Hindus. Though it is a montage of ten thousand paths, these four Divisions are like the branches of a large banyan tree with many roots but a single trunk. (Thapar, 5) The four divisions of modern day Hinduism are:
Shaiva Division
Worship of Shiva, the compassionate One, is the oldest form of Hinduism that is still practiced. Shaivism is ageless and has no beginning, probably proceeding the Vedic times. More than 8000 years old, it is traced to the Indus Valley civilization. The male genitalia was worshipped in the prehistoric times in the form of Linga that later came to be identified with god of fertility, Shiva.
Smartha Division
Smarth-ism is an ancient Brahminical tradition reformed by Shankara in the ninth century. Smarthas follow the Smriti literature, particularly Dharma Shastra, Puranas and the Ithihasas. They worship six forms of God and also revere the Vedas and the Agamas. Shankara reformed the Division and today the Division is synonymous with Adi Shankara’s monistic, meditative and philosophical theories. (Sharpe, 38) The six-Division system of Smartras is that in which the deities can be chosen as one’s own personal and preferred deity (Ishta Devata). The six deities are Ganapati, Surya, Vishnu, Shiva, Shakti and Kumara (added by Shankara’s reform). Smartha Division is the liberal branch of current day Hinduism that believes in attainment of salvation through mainly Jnana yoga. Yet other Yogas like Bhakti Yoga, Karma Yoga and Raja Yoga are also believed to bring enlightenment. Jnana Yoga involves the study of scriptures (shravana), reflection (manana) and sustained meditation (dhyana). Om Namah Shivaya.
Shakti Division
The worship of Mother Goddess in her fierce or gentle form is the basis of Shaktism. Shaktas use mantra, tantra, yantra, yoga and puja to invoke cosmic forces and awaken the Kundalini Power. Worship of Mother Goddess is perhaps as old as the worship of Shiva. Yet it was more organized in the fifth century.
Vaishnava Division
Worship of Vishnu and his various avatars especially Rama and Krishna in a profoundly devotional form is the basis of Vaishnavism. Vasudeva mentioned in the Vedic literature, later is recognized as Vishnu whose name means ‘pervader’. Pancharatra (Five nights’, of unclear significance) Vaishnavism and Bhagavata Vaishnavism were popular prior to 300 B.C.E. and are responsible for bhakti or devotion to Vasudeva-Krishna out of love and respect. God was like an emperor in his glory, condescending on his subjects in a stern manner (similar to Bodhisattva, looking down in love and pity, with the intent of helping all creation). Though the Pancharatra system called Shankarashana, first developed in Kashmir, it took a firm foothold and developed in Tamilnadu. While Krishna and his brother, Balrama, represented Prakriti or primal matter, Krishna’s son Pradyumna was identified with Mana or mind. Krishna’s grandson was seen as ahankara or self-consciousness. Only after these creations did the three gunas evolve followed by Brahma, the demiurge. This was followed by all creation.
Effective Forms of Worship
A temple is designed and built according to strict rules laid down in scripture. This governs what shrines are included in the temple, the shrines’ location and the overall dimensions of the temple. Consecration occurs through the powerful ceremony called kumbhabhishekam, during which a large number of priests perform elaborate rites for days on end. Thereafter begins the routine of daily worship conducted by professional priests. In these three ways, the temple and the murtis within them are sanctified and endowed with potent energies. (Inden, 121) Hindu temples in every corner of the world offer Hindus an achievable way to experience God’s sacred presence. Divinity’s presence uplifts those attending the temple, inspiring them to bring forth and perpetuate traditional Hindu culture in the form of sacred music, art and dance. As such, the temple becomes the hub of religious life in the surrounding Hindu community and thus is undeniably relevant to modern life.
The Evolution
Hinduism developed its own flavor in various parts of the world. The epics like Mahabharata and Ramayana were retained in some form or the other especially among the Hindus of Bali, Indonesia and the Caribbean Hindus from Jaimaica to Guyana. The scriptures are also followed in their modified versions though the fundamentals of the doctrines are preserved. The Hare-Krishnas of North America (ISCON) are Krishna worshippers, who consider Bhagavad-Gita as their holy scriptures and have contributed significantly to the propagation of Hindu religion and Vedanta. (Marshall, 135) Currently, Hinduism is in a stage of international development as the émigrés from India are busy building temples and studying the Vedanta as evidenced in North America, Europe and Australia.
Thus modern Hinduism has maintained its broad view of religion and accepts all possibilities and discounts none. It teaches that there is no eternal hell or damnation and every soul has the capacity to realize the Truth. It encourages each soul to find its own way and path whether through devotion, austerity, meditation or selfless service. Good conduct, love of all living and inanimate things, non-violence and law of Dharma define the Hindu path to salvation. (Bayly, 159) Stress is placed on worship, be it at home or in a temple. Festivals, pilgrimages and chanting of hymns are the dynamic practices of Hinduism. Tolerance of all other religions is a corner stone of the Hindu religion. Acquiring knowledge from scriptures and the guru-disciple tradition are encouraged. The soul incarnates many times until all the karma is resolved and the God is realized. (Appleby, 47) Hinduism is a mystical religion, leading a follower to personally experience the Truth within, helping every soul to reach the pinnacle of consciousness where man and God are one and the same. No one can be denied of this opportunity.
Hinduism’s Relevance To Modern Life
Hinduism’s significance in modern time is possibly most individually central in the subject of spiritual fulfillments and worldly accomplishment. Every Hindu seeks the maximum and paramount for himself and his family, together with nearness to God and blessings in all arena of knowledge. Hinduism has tools, maps and guidelines for attaining those very human goals. Consider the concept of the purusharthas, Hinduism’s four traditional pursuits. The first two are wealth and love, known in Sanskrit as artha and kama. Common to all mankind, these embrace the pursuit of love, family, children, career and financial abundance. The third is dharma, which provides direction and balance to the first two. Dharma is piety, virtue and right living. (Marshall, 138) It includes the ideals of seeking wealth and love in an ethical manner, being honest in business and loyal to one’s spouse.
The noble pursuit is moksha, spiritual illumination and liberation from rebirth on Earth. Liberation comes when all our karmas are resolved, dharma has been fulfilled and God has been realized. Hindus know that dharma, artha and kama are not ends in themselves. They provide the necessary surroundings, relationships and experiences which help the embodied soul mature over many lives and attain an ever-deepening God consciousness. This maturing process eventually culminates in moksha, at which point the soul has outgrown the need to continue its cycle of birth, death and rebirth. (Appleby, 81) The goal of moksha, which sharply distinguishes Hinduism from Western religions, reminds us not to become so enthralled with the world that we neglect our foremost aim: God realization and liberation.
Conclusion
It is difficult to picture a mega-message superior than Hinduism’s call for human harmony, gracious aims for our worldly subsistence and spiritualizing of our every day life. In dealing with these primary human needs, no method of idea and religion is more of interest. Hinduism remains essentially appropriate in this period of space travel and global communications, and of worldliness and divergence on every continent. This energy draws its yoga, its schooling of all-pervasive spirituality, its wellbeing system of ayurveda, its magical architectural structure of vastu, its enormous cultural gifts and a lot more. It is applicable in offering the human race an insightful self-understanding – illumined imminent into life and awareness, into human nature and our utmost functions.
Works Cited
Appleby, R. Scott (3rd eds.) (1999), Fundamentalisms Observed (University of Chicago Press), pp. 46-83,
Bayly, K (1999), Emergence Of Modern Hinduism. (Cambridge University Press, Cambridge), 2nd edition. pp. 155-158.
Inden, Ronald (2001), “Orientalist Constructions of India,” in Modern Asian Studies 20, No. 3, pg. 121.
Marshall, Peter (2002), Hinduism in the 21st Century. Century (Cambridge University Press, Cambridge), p. 134-178.
Sharpe, Eric J. Comparative Religion: A History (New York: Scribner’s, 2000), new edition, pg 38.
Thapar, Romila (1992), Interpreting Early India (Oxford University Press, Delhi), pp. 5-6; 89.
