ESSENTIALS OF HINDUISM: by Dr. Timothy Tennett Transcription Brought to you by your friends at
Table of Contents Lesson 1: Introduction... 4 HINDU TEXTS... 5 TEN THEMES IN THE UPANISHADS... 6 BRAHMAN... 6 ATMAN... 7 TAT TVAM ASI... 8 SAMSARA... 8 MAYA... 9 KARMA... 9 MOKSHA... 10 MONISM... 10 YOGA... 10 SATCITANANDA... 11 Lesson 2: Ten Metaphors... 13 TEN METAPHORS... 13 ARUNDHATI... 13 ROPE-SNAKE... 14 CLAY POT... 15 MONKEY-KITTEN... 16 THE GRIEVED MAN CONCERNING HIS SON... 17 THE PAINTED CANVAS... 17 THE DIRTY MIRROR... 18 THE HIDDEN TREASURE... 18 THE SEED AND THE EGG... 19 SALT IN WATER... 19 CATEGORIES OF HINDUISM... 20 PHILOSOPHICAL HINDUISM... 20 POPULAR HINDUISM... 20 PHILOSOPHICAL WAY OF KNOWLEDGE... 22 Lesson 3: Popular Hinduism... 25 VISHNU... 26 RAMA... 27 HANUMAN... 27 LAKSHMI... 28 KRISHNA... 28 SHIVA... 30 DURGA... 32 KALI... 32 GANESH... 33 SARASWATI... 33 Lesson 4: Devotional Movement... 35 PERSONAL ASPECTS OF WORSHIP... 35
DEVOTION OVER KNOWLEDGE... 36 ECSTATIC RESPONSE... 37 SIMPLICITY... 37 Lesson 5: Christianity and Hinduism... 41 SEVEN CONTRASTS BETWEEN CHRISTIANITY AND HINDUISM... 41 KNOWABILITY OF GOD... 41 INCARNATION... 41 KARMA... 42 UNIQUENESS OF THE GOSPEL... 42 CREATION... 42 TRANSMIGRATION... 43 SALVATION... 44 WITNESSING TO A HINDU... 44
Lesson 1: Introduction Welcome to the Introduction to Hinduism. The is the summary course for the larger full course entitled Introduction to Hinduism. Why do we call Hinduism a world religion? We know that often Islam and Christianity are referred to as world religions, but what about Hinduism? Hinduism is a world religion because it fulfills one or both of two criteria. It either must be widespread geographically, or it must numerically contain more than five percent of the world population. Hinduism does contain more than five percent of the world population; and therefore, Hinduism is by that alone considered a world religion. Currently Hinduism is slightly greater than 13 percent of the world. Hinduism is not as widespread geographically as Christianity or Islam; but through the Indian diaspora of Indians who relocate around the world, it is actually quite widespread and Hinduism is found in virtually every corner of the world. It is mainly because of its numerical strength that Hinduism is classified as a world religion. In the full course, we have quite a lengthy discussion regarding the numerical growth of Hinduism and how this is related to the larger context of other religions. The next kind of opening discussion we need to have is how to define Hinduism. Hinduism is not an easy religion to define. Nehru, the first prime minister of India, was once asked to define Hinduism. He replied, Hinduism is all things to all men. I think that reflects some of the difficulty in coming up with a clear definition. The term Hinduism used to describe a religion in India does not actually emerge until the early 19th century when missionaries began to describe religion in India. The problem is, the missionaries encountered a wide range of cultural and religious practices, even competing religions within India - highly developed monotheism alongside very low, crass forms of fetishism and polytheism, all of which were eventually put under the great umbrella we today call Hinduism. The term Hindu is actually often used in early literature as a geographic term in reference to a key river in the Indian subcontinent known as the Indus River. Invaders could not pronounce the word, Indus without putting a strong h on it, Hindus, and so it became the name of the people who lived along the Indus River, known as the Indus or now, Hindus. Defining Hinduism is actually quite problematic because it involves various cultural as well as religious dimensions. In the full course, we actually develop four different classifications of definitions, rather than any single definition. We look at the cultural definitions; that is, people who regard themselves as Hindus just because they are born in India and they go back to the original, kind of geographic, ethnic orientation of the word. Secondly, there are those who define Hinduism based on a certain common source of authority, someone who accepts certain ancient text in Hinduism without necessarily particular doctrinal content. Thirdly, there are those who do share a
common doctrinal core of the idea of Hinduism; that a Hindu must believe in certain kinds of doctrine such as Karma or transmigration or atman, or something of that nature. Finally, there are a number of people who regard themselves as Hindu because they keep certain social obligations such as the castes, who avoid eating meat, they venerate the cow, etc. These become actually important to think about because when you talk to someone who calls themselves a Hindu, you cannot automatically assume that it has strictly religious connotations; it could have social, it could have cultural, it could have a whole number, even geographical, connections with it. This needs to be understood and negotiated when talking to Hindus, to find out what exactly they mean when they call themselves a Hindu. We also think it is important to understand the development historically of how Hinduism arose. We had the wonderful experience, beginning after the early 20th century, of uncovering a vast early civilization known as the Indus Valley Civilization. This was a great civilization that ranks right up there with the Mayan Civilization or the Egyptian or Mesopotamian Civilizations that we have grown up knowing about in our history books. The Indus Valley Civilization was a tremendously remarkable civilization. It is that which provides the early context for Hinduism. Later, in the year 1500 B.C. and following there were a number of migrations into India from the north that is often called the Aryan migrations into India. This was a period of several hundreds of years where lighter-skin people began to move into India, between 1500 B.C. and 1200 B.C. It is these people that began to really reflect on what we today call Hinduism. These Aryans began to have oral traditions which carried certain ideas that were clearly the forerunners to what we now call Hinduism. Over an 800-year period some of the most remarkable literature ever composed emerged and is today the basis for Hinduism. In the full course, there is a much lengthier discussion of this historical development. I think you will find it quite interesting. HINDU TEXTS Coming to the actual text of Hinduism, it is only natural to ask the question, What text do Hindus regard as sacred? What is like our Bible, or like the Koran in Islam? Hinduism has a number of sacred books that are collectively part of their corpus of sacred literature. The earliest and most ancient and in some ways, I guess the widest held to be given authority, is a group of four collections of works known collectively as the Sanhitas, but are individually known as the four Vedas: The Rig-Veda, the Sama- Veda, the Yajur-Veda and the Atharva-Veda. These four works, known collectively as the Sanhitas, individually as the Four Vedas represent some of the earliest material in Hinduism. What are the Rig Vedas? What are the Sama-Veda, the Yajur-Veda, Atharva-Veda, etc.? Essentially this is a corpus of material that is in praise to certain early gods and goddesses that were worshiped in the very earliest days of what we now call the Vedic period in early, early proto-hinduism. The Rig Veda, for example, is actually divided
into ten smaller books. These ten books collectively contain 1,028 metrical hymns that are sung to these various gods. Most of these gods are associated with nature, such as god of sky, god of fire, god of sun and wind and the dawn, etc. These early hymns of praise to god later get reworked into chants where people will chant these. They believe that by chanting these hymns in another metrical form, it will release a certain kind of spiritual power and that is known as the Samaveda. This happens throughout the Veda documents. That is a very important understanding of how the early development occurs. In a full lecture, you get an extensive discussion of the four Vedas. Later, early proto-hindu writers began to add to the Vedas different appendices, mainly commentaries on the Vedas or other kinds of speculative, philosophical treatises. These get added to the Sanhitas until eventually you have a group of writings known as the Brahmanas which are basically commentaries. Then you have the Aranyakas which are treatises. Finally, and most importantly, the Upanishads. The Upanishads will take some of our time to fully explain because the Upanishads present the most important body of literature in the Hindu corpus. The Upanishads is the basis of what we today call Hindu philosophy. It is a huge part of various reflections on Hinduism that appear throughout the ages. The Upanishads present a very significant document. I think it is one of the most important documents to be aware of if you want to study Hinduism. The Upanishads, along with the Rig Veda, are widely believed to be two of the most sacred and important documents in the Hindu religion. TEN THEMES IN THE UPANISHADS At this point we will explore the ten major themes in the Upanishads. If you understand these ten themes, then you will be able to clearly have the basis to understand the entire Hindu religion, so it is very, very important to have this. The remaining part of this lecture will be a discussion of these ten themes in the Upanishads. BRAHMAN The first theme is the theme of Brahman. What is Brahman? Who is Brahman? That is a very important question in the Hindu religion. I think this term, Brahman represents in some way the key quest of Hinduism. The whole Hindu religion, or more accurately the collection of Hindu religions, are all in some way in search of the answer to the question, Who or what is Brahman? It is the determined Sanskrit for ultimate reality. Some would answer the question in terms of personal monotheism. Others, that Brahman in some kind of all-pervading essence or undergirding reality of the universe. Some would answer in more monotheistic terms, others in more monistic terms. This is a very, very difficult concept to nail down in a single definition. So, let s keep it quite broad. Brahman is ultimate reality and Hindus will define it in a wide variety of ways. There are definitely Hindus who believe that Brahman is a personal god in ways that are very similar to how a Christian or a Muslim might regard God. There are other Hindus who
believe in many, many gods, or even in one pervading essence of the universe, that somehow we all participate in. This is one of the key quests of Hinduism. One of the things that Hindus do in discussing Brahman, right in the Upanishads, is making the distinction between two ways that Brahman is spoken of; either as Nirguna Brahman or as Saguna Brahman. Nirguna means without qualities ; Saguna means with qualities. Whenever you talk about god with qualities; for example, saying god is love, god is just, god is creator, etc., this is often regarded by some of the Hindu philosophers as speaking of Brahman as Saguna, that is, with qualities. It is believed that the higher way of speaking of god, or the higher way of understanding god is never with qualities, but rather without qualities, Nirguna Brahman. If Brahman is spoken of in any kind of descriptive way, it goes to the lower level of Saguna. If he is spoken of in general categories, this is Nirguna Brahman. This is very important obviously for Christian proclamation because Christians often talk about God in very personal, descriptive terminologies: God is personal, God is loving, He came to die on the cross for us, etc. All of that language is reduced to Saguna Brahman, Brahman with qualities, and is believed by Hindus to be ultimately illusory. Nirguna Brahman is ultimately the only proper way that god can be spoken of. That is to say, without any descriptive or qualifying elements. Otherwise, they believe it is simply human attempts to impose upon the ineffable reality some kind of human qualities or conceptions which simply cannot be made about the ultimate reality. The word Brahman is a very important concept that does dwell clearly in the Hindu firmament and has to be understood as part of the major discussion and yet left openended in terms of how many Hindus understand the term, Brahman. ATMAN The second of the ten key themes is the term atman. Atman is the word for soul or essence in Hinduism. Atman refers to the ground of our being. It is our essence. It is sometimes translated as universal soul. Atman is that which is the basis of all reality. This is a fundamental concept in Hinduism. If you ask the question, What is the essence of the I itself? the answer is atman. This is the stuff which forms the essence of humanity, but also it is the essence of everything, including plants, animals, even rocks and inanimate objects. The atman can be captured within various impurities and finite existences, but it is ultimately detached from physical existence. You may have heard of the doctrine of reincarnation. The atman is that which migrates from body to body and is re-manifested in various lifetimes. This is the essence of the person that lies beneath all of the outward accretions, including the human body. This is often why it is translated a soul or self because they are trying to get it down to the essence of what makes us us. The word atman is an important term in the Upanishads and continues to play a key role in Hinduism.
TAT TVAM ASI The third theme in the Upanishads is a phrase which must be understood in order to understand how the philosophers approached the Upanishads. It is a phrase in Sanskrit, Tat Tvam Asi. This is a phrase which means, thou art that or you are that. It is a phrase that comes from one of the Upanishads, the Chandogya Upanishad. It is in reference to a discussion that goes on between a teacher and his student. In the course of this guru talking to his student, he points to various things that he sees and he tells the student that the essence of that item, whether it be a rock or a person or anything, the essence of that is atman and you are that. You are the essence of the sea, you are the essence of the tree, you are the essence of a lump of clay; whatever it is that one points to, it shares the same essence that we share. The key insight of the Upanishads is the recognition that your essence is identical with the essence of the universe. This is the phrase, Tat Tvam Asi, you are that. There is no I and thou. There is no me and you. We all share an in-common essence, a common ground of being and this ground of being is known as atman and Tat Tvam Asi is identification between our essence and the essence of the whole universe. We have already learned that Brahman is the fundamental, undergirding essence of the universe; and of course, the great insight of the Upanishads is that there is no difference between the essence that we have and the essence of the universe or the essence of Brahman, which is the essence of all things. This is a way of identifying your essence with the essence of Brahman and the essence of the whole universe and it is summarized in this phrase, Tat Tvam Asi. It is widely believed to be one of the most important insights of the Upanishads and is part of what in Hinduism is often called a cosmical homology. This means the ability to take something small and through it, understand something that applies to the whole universe. The belief is, if you can understand the essence of your own self, which is atman, then by implication you can understand the essence of the whole universe. This idea of extending what you observe on a small scale, to what is true of the whole universe, is very important in Hinduism and it is summarized by this expression, Tat Tvam Asi. SAMSARA The fourth of our ten key themes in the Upanishads is the term samsara. Samsara literally means flow. It is like a river flowing or a wheel that turns around and around and around. Maybe you have seen the Indian flag. You notice that on the flag, in the very center of it, is a wheel. This is a key theme in India, the idea of the ever-turning wheel. It refers to the individual cycle of life and death and rebirth, which never ends in the Hindu worldview until you have this insight of Tat Tvam Asi, that your essence is the same as the essence of the universe. In the meantime, we are trapped on the little samsara and we continue to be reborn into the world. Samsara is the point of anguish. This is the problem, the key problem in Hinduism. It is from this doctrine of samsara that the important doctrine of transmigration or reincarnation flows within Hinduism. As long as we remain trapped in separate, independent existence; that is, we think that we are separate, we think that there is an I and we think that there is a thou; rather than seeing everything as a part of that single essence, we will continue
to migrate into new forms of existence. Upon death, your atman, that is, your essence, will migrate to a new life and re-born and re-birthed and you will live another life. This will continue repeatedly until you finally break free from the wheel of samsara and are liberated in a term which is called moksha which we will look at later on: that is, release, a salvation term. Samsara is important. This is the individual cycle of life and rebirth and transmigration or reincarnation flows out of that. In the full lecture, we have extensive discussion about how the real samsara is understood in terms of actual years. They believe that this wheel that turns is divided into different periods of time that last anywhere from 432,000 years to 1.7 million years as this wheel turns. It is quite a remarkable way of understanding the Hindu view of time, which is much more cyclical than our more linear time. If you are interested in that discussion, you can listen to the lectures about samsara, which give the full insight about that. MAYA The fifth of the ten terms is the term, maya. Maya is quite a difficult term actually to define with absolute accuracy. Some will define the term maya as appearance or illusion: and by that implying that for the Hindus the world is somehow illusory or not real. There is no doubt that some Indian thinkers do use the term maya to refer to illusion and argue that the world is illusory. However, I think the majority of Indian scholars would find this to be an improper definition or translation of the word maya. The word maya makes a distinction between the phenomenal world that is, the world of our senses, which cannot be identified with Nirguna Brahman and the real world, the true world, which is somehow lodged behind the things that we see. They do believe that the things that we see and experience are real. As you walk down the road, you look down at the road or if you meet somebody on the road and shake hands with them, they don t deny that those things are real. It is simply that those things do not have ultimate reality. Those things are part of a false view of the world because you are still seeing things in separateness, rather than in ultimate unity, which is atman and Brahman. So maya, I believe, is better defined as simply, a false way of looking at the world, a false way of looking at the world due to ignorance or the superimposition of ultimate reality upon it. KARMA The sixth term of the ten is the term, karma. Karma is a term that most of you have heard of, I m sure. It is certainly a very important term in the broader scheme of Hinduism as well as Buddhism. The word karma means literally, act or deed. It is one of the eternal principles present in the universe which Hindus regard as immutable. It is an immutable law of cause and effect, or sowing and reaping. Karma states that every action is the effect of a cause; and it is in turn the cause of an effect. All karma is every deed or every act that you perform in your life has a corresponding effect which either further imbeds you in the state of samsara, or will further liberate you from the bondage of samsara and ignorance and the way we falsely superimpose our ideas on the world; and eventually we get released into a liberated state. Therefore, karma is an
extremely important concept. There are different kinds of karma the Hindus refer to in their writings. Again, the full lectures have a further exposition of what karma is. MOKSHA The seventh term is the term moksha. Moksha refers to release from the bonds of karma or samsara. This is an important term because this is essentially the salvation or liberation word in Hinduism. This is the esoterico-logical equivalent of salvation in Christianity. Moksha means release. This is the goal of Hinduism, that is a result of the realization and the appropriation via good karma of the truth that your atman is one with Brahman. Moksha is what happens when you finally recognize the truth of Tat Tvam Asi, that thou art that, your identity is the same as the identity of the universe. That is the most important cosmic homology; that is, the ratio between your life and the whole essence of the universe. That identity is the basis of all Hinduism. This why Hinduism is ultimately characterized as monistic; that is, believing in one fundamental reality in the whole universe. That reality is known as Brahman. The great insight of Hinduism is that your atman is Brahman. I am that, thou art that and when you achieve that realization, you enter into moksha and release from the wheel of samsara. You can begin to see how all of these terms actually fit together in creating the building blocks of the Indian worldview. MONISM The eighth of our ten terms is the term monism. This is actually a term we have already discussed in passing because monism simply means that there is only one ultimate principle of existence or being. Reality is not divided, there is not god and then the other; everything is Brahman. At its essence, there are no distinctions between anything and the essence of the universe and the essence of Brahman. This is a classic example of a monistic religion. However, it is critical to understand that in the Hindu discussion they often do not use the word monism. Monism is more often used in western discussions about Hinduism that use classical western categories. I want to introduce you to the concept of monism because it is important in your reading of western literature about Hinduism because it is often regarded as monistic. I want to alert you to the fact that even though this is a very commonly used term in the west in terms of referring to Hinduism as a monistic worldview, in the Indian worldview you will encounter the term, not monism but non-dualism. It is a negated way of saying the same thing. Rather than saying, We are monistic, they say, We are not dualistic when you are non-dualistic. That is more commonly the way that you hear it referred to among eastern writers. YOGA The ninth of the ten terms is the term, yoga. Yoga is a term which in many ways will cause us problems because we have to first erase our databank about what we think about the word yoga and begin to kind of re-establish the word yoga from its traditional base to where we are today. Yoga has come into the American vocabulary to refer to certain kinds of guided exercises, kind of like a spiritual aerobics program with
an eastern flavor to it, or a more holistic exercise, etc. Actually, the term yoga goes back to a very different kind of setting. We need to explain that and then show it is tied into the more American western conception today. Yoga is actually one of six schools of Hindu philosophy. Hinduism is divided into six schools of thought that are accepted as legitimate schools of philosophy. One of these is the school of yoga. It is actually the fourth of the six schools of Hindu philosophy. The reason yoga got associated with all of the breathing techniques and various exercises you are familiar with is because the yoga school of philosophy basically says they agree with another school of philosophy in terms of its teaching, the teaching of a school called Samkhya who believe that Samkhya, the realization of those truths, could not be realized without performing certain meditative techniques. Yoga became the way that a person could achieve Samkhya, going through various meditation and guided exercises that are now part of the larger world of yoga and how it is viewed in the west. Yoga must first be seen as a school teaching philosophy and later, a much broader usage, refers to just a way or a path toward liberation. Not just a specific remedy of yoga to achieve the goals of Samkhya; but yoga can be used quite widely to refer to which way on the path of liberation do you follow? What is your means of being liberated from sorrow? What is your yoga? It can be a path or a way towards liberation. This usage has occurred because yoga has involved a lot of emphasis on breath control, posture, meditation, concentration, etc. That becomes actually a very important aspect of Hindu thought. Because Hindus believe that resonating throughout the universe is an un-struck sound which is often identified with the expression, aum. If you know Hinduism, you will know that the most important mantra in Hinduism is this expression, aum. It is often spelled a-u-m because of the diphthong, the sliding sound from the a to the u leading to the m. This sound, which is made by Hindus all over the world, is believed to be the sound that resonates through the entire universe. Often in meditation Hindus will connect with this sound and will make the sound and try to get into a spiritual resonance with it. They believe that once you get into the resonance with the aum, you can begin to hear the words of revelation and other insights that come out of the Hindu worldview. Yoga was such a specialty in this that it became identified with various techniques and ways people use to attain liberation. Therefore, the term yoga has quite a number of broad and also very specific usages. You should be aware of that and discuss it in thinking about Hinduism. SATCITANANDA The tenth and final concept that we need to look at in this summary lecture is actually not a theme which is particularly dominant in the Upanishads; but I believe it is vital to be aware of because of the theological implications of it for Christian reflection later on in Hinduism. There are 18 Upanishads that form the collection from which we are now looking at some of the themes. As I mentioned before, Brahman is defined and described in various ways in the text, but other times they refuse to define him. This led to the distinction between Brahman without qualities and Brahman with qualities.
However, at the very end of the Upanishads, in the last Upanishad, there is a point where it seems that the Upanishads are willing to make certain limited statements describing Brahman; and yet clearly making it clear this is Nirguna Brahman. This is the highest level of Brahman. It is in these three words, Sat chit ananda. This is collectively known as the doctrine of Sat Chit Ananda It is essentially moving these three words together into one word. These three terms can be translated in English as being, consciousness and bliss. Sat is being. Chit is consciousness. Ananda is bliss or joy. This is important because later Indian Christian theologians will use this concept to advance Christian discussion and even the doctrine of The Trinity within the Indian worldview. In the full lectures, we actually have an entire case study where we examine how certain Indian Christians have tried to use the terms, Sat, Chit and Ananda, to promote the idea of The Trinity to Hindus. It is important because it is a doorway to actually talk about God at the highest level. Almost anything you say about God is automatically reduced to a lower level, to Saguna which is then in turn denounced as illusory. There must be a way to break in with a discussion about God at the highest level; those who have been able to identify The Trinity with being, consciousness and bliss and giving it more personalistic ramifications have been quite successful, I think, in opening up a door of discussion with Hindus. All of these concepts that are there in the Upanishads are actually developed textually in a number of very important ways. In the full lecture, we actually take time to look at 13 key texts in the Upanishads, which I call the Mahavakyas of the Upanishads. The word Mahavakya means the great utterances of the Upanishads. We take time to actually examine all 13 of these passages because these are the most important 13 passages found in the Upanishads. This would be comparable to going through the entire Bible and picking out key texts, like the creation account, the giving of The Ten Commandments, the return from exile, Jesus Christ s birth, the teachings of Christ, sermon on the mount, the resurrection, Paul s letters, etc.; to try to pick out key texts from Genesis 1, Romans 8, Revelations 7, whatever; major texts that are critical to understanding the overall framework of The New Testament, indeed the entire Bible. In the same way, because the Upanishads represents quite a voluminous amount of material, it would be difficult to wade through all of it without some guidance. I have distilled the Upanishads into these themes which we looked at, these ten themes. Then we look at actually 13 passages and we show how those passages elucidate these themes that we have looked at and to fill out some of the theology of the Upanishads called the Mahavakyas, the great utterances of the Upanishads. It is in the full lecture, not in the summary lectures, that you get an examination of all 13 of these passages. We turn to the passages, we read the passage and we discuss it in full.
Lesson 2: Ten Metaphors Welcome back to the introductory lectures summarizing the full course, Introduction to Hinduism. We have been discussing the rise of Hinduism as an historical religion. Most of our time last lecture was spent in examining many of the key themes found in the book entitled, The Upanishads, which is actually a collection of 18 different books which form the corpus of some of the most sacred material in the Hindu religion. In addition to the key themes, as well as looking at various texts which summarize the great utterances of the Upanishads, we can also understand that Hinduism is not always communicated in a way that is esoteric or so philosophical that the average person could never grasp it. Oftentimes when they believe Hinduism, they find it very complex and they wonder how in the world the common, ordinary, illiterate person out there in the subcontinent could possibly be an articulate Hindu. This is part of the genius of Hinduism as a worldview because Hinduism, on one hand, has extremely sublime, very sophisticated teaching that is widely known and believed by a small group of people; yet it is widely believed and accepted by the common people in India. TEN METAPHORS The reason Hinduism has been so effective is because it has been able to bridge the gap between philosophical reflection with stories and metaphors and has very effectively been able to communicate Hinduism to the average person. What I want to do is introduce you to ten of the key metaphors in Hinduism. This is important because it helps us to understand how Hinduism is identified and is understood by the ordinary persons that are studying or growing up with Hinduism, even as young children. ARUNDHATI The first of our key metaphors in Hindu thought is the term, Arundhati. Arundhati is a term which actually refers to a star in the Great Bear Constellation which we would call The Dipper. It is actually not one of the main ones that you can see; it is actually a very tiny star in that constellation, which is known by Indians as Arundhati. This becomes the terminology to describe this particular metaphor, or picture that Indians have which helps them to communicate their thinking. Let me explain what this Arundhati refers to. Picture yourself outside, underneath a starry sky, looking up at the stars. You are with a teacher who is a very experienced stargazer. He is very, very adept at looking at stars and he points out a very dim star to you that he wants you to see. This star happens to be classically the star, Arundhati, which is in the Great Bear, the Big Dipper Constellation; but it is the most difficult one to see in the constellation. So, naturally an experienced observer who has been used to looking at star charts and has had many nights learning the stars, would be very quick
to identify the star and find it; but a young stargazer would not be able to see the star. What the experienced stargazer will do is first begin to point to stars which surround the dim star and see if the student can locate those stars. We ll say he finds a star that is, generally speaking, in proximity to the dim star, but is slightly to the west of it. He first points out that it is a very bright star and says, Can you see that star? and the student of course says, Yes, I can see that star. Okay, then he moves to a star just slightly to the east of this dim star, Do you see that star? Oh yes, I see that star. Then maybe he moves to one star that is slightly to the north of the dim star and the student locates that one. Okay he says, You have seen these three stars. The one I am trying to show you is actually located in the middle of those three stars. It is only then that the student is finally able to see the very, very dim star. The point of this metaphor is simply to say that great teachers do not teach directly, but teach by the way of inference or by indirect speech. I cannot overestimate the importance of this concept in ordinary Indian discourse. Because in the West, western discourse is largely around very precise, direct statements regarding the things that we approve or disapprove. In the Indian context, oftentimes direct statements are actually indirectly pointing to something, rather than directly pointing to something. So, a very clear argumentation along a certain line may lead us to one point; but actually, the real point is somewhere else. The real point is the dim star, not the bright star. It is important because in eastern thought in general, something we take to be clear teaching about X or Y are actually merely pointers to a mystery which transcends them all. So, Indians are often much more open to mystery, much more willing to recognize that the main things we are talking about are not exact designations, but merely pointers and something which goes beyond it. Because of that, we have this term, Arundhati, which summarizes the whole indirect speech-making that is present in Indian thought. ROPE-SNAKE The second of the key metaphors is known as rope-snake, the famous rope-snake metaphor. This is widely believed to be the most famous metaphor in all of Hinduism. Let me picture it for you. A man comes into his tent at night to go to sleep. He walks in the door, the light is getting dim, it is getting dusk. He can t see very well. He walks into the tent, he looks down and he sees, to his horror, a snake curled up on the bottom of his tent. He is absolutely frightened to death. But on closer examination he recognizes that actually it is not a snake, it is only a coil of rope, a completely harmless coil of rope. This metaphor is so well known, that many times when the philosophers discuss philosophy and they want to make the point that the way we see the world is not the way the world may actually be, they will simply allude to this metaphor by saying, as in the rope-snake story, or as in rope-snake. This story is so famous, so well-known that it is simply referred to very generously as the rope-snake and no more needs to be said, as everyone knows the basic story line. The idea is that the person goes into the tent. He sees what he thinks is real, that is, a snake. But in fact, it is not a snake, it is a coil of rope. So, in the same way, Hindus argue that we believe that the world has certain kinds of objective basis of reality to it. But upon closer examination, the world does not have this kind of reality that we think is the ultimate reality. It is above reality and therefore we don t have the ability to see the world clearly. It is a metaphor for the
world viewed falsely. We think we see a snake, but actually it is a rope. We think we see the world as it really is, and really we do not, etc. There are many that follow along the kind of axis of rope-snake. There is the metaphor of a guy who is on the beach and he sees a shell shining. He is so sure it s a piece of silver, he runs with such excitement to pick it up. It turns out it is just a piece of mother of pearl, it is worthless. This shows you that even though he had this joy and excitement; that in fact when he actually saw it as it really was, it was not what he thought. Any of these metaphors that talk about the distinction between the perceptual ideas of the world and the actual reality of the world are often alluded to in these stories, like the rope-snake. CLAY POT The third of the key ten metaphors in Hindu thought is the metaphor of the clay pot. A clay pot, you must picture in your mind as sitting on the shelf. This is again, a very common metaphor, well-known to all Hindu thinkers. The pot is an empty pot, so the pot has simply air inside of it. In that sense, the pot defines a space and gives a sense of separateness to the air inside the pot. It is different from the air outside the pot. However, even though this pot contains a little space of air, once the pot is broken you realize there is no differentiation between the air on the inside of the pot and the air on the outside of the pot. You have to picture in this metaphor, the picture of someone who walks into a room, sees a clay pot and then they want to release what is inside it. They break the pot and they find there is no distinction between the air inside the pot and the air outside the pot. Why is this important? The pot is an analogy for the human body. The body and the clay pot which surrounds the Atman, surrounds the self. Because the clay pot is there that is, your human body is there it gives you the illusion as if you have a separate existence, you have an I, a self. The illusion of separateness is part of what needs to be dispelled through all the Hindu religious ideas. Therefore, the pot analogy is saying that really the Atman on the inside of your life, your body, is no different than the Atman in everything else, the Tat Tvam Asi, You are that, thou art that. The identification of your Atman would be the essence of the universe and all the essences of the universe are ultimately one essence, which is Brahmin. So, the clay pot is a metaphor for the false sense of separateness which we carry about in our various ways we live and think and act in the world. Another one along this line, still in this third category of the clay pot, is the story of the waves in the ocean. When the waves roll across the ocean, they appear to have a distinction from the ocean. The waves and the foam appear to be above or on top of the ocean. In fact, as we all know, there is no difference of essence between the waves and the actual ocean water itself. The waves are simply the ocean water that has been tossed up and appears different, appears white, foamy and bubbly just for a brief moment. In
the same way, your body can have the appearance of being separate, it can have its own sense of individuality, etc., when actually it is all an illusion. We have no ultimate separate existence. The air into the pot and the air outside of the pot; the waves essence is the same as the essence of the rest of the ocean. This clay pot, the waves of the ocean, the category of metaphors is very important and is often used to communicate this particular doctrine in the Hindu worldview. MONKEY-KITTEN The fourth of our ten metaphors is known as the monkey-kitten metaphor. Those of you who are familiar with the kind of friendly debate between Calvinists and Armenians will be quite delighted to know that there is the same distinction that occurs within Hinduism. There is a lot of debate in Hinduism between the acts of divine grace in saving someone, and necessity for human activity, or works. Hinduism, like everything else, is not simply taught as grace versus works, salvation as a gift from God, salvation as earned. Instead, it is spoken of in terms of a metaphor. The metaphor, of course, is this one, the monkey and the kitten. Baby monkey, baby kitten, what are they referring to? If you observe a baby monkey or a baby kitten, you notice that there are some real important differences between the two that need to be understood. If you are a baby kitten, the mother cat will pick up the kitten by the scruff of the neck and the little kitten just simply hangs limp and is extremely passive while the mother carries the kitten to a place of refuge or safety. If a cat is in danger or has just given birth to a litter of kittens, then the mother cat will pick up the kittens, one by one, by the scruff of the neck. They will hang limp as a rag and they will be brought to safety and the cat will deliver all of the kittens in this same manner. That is the classic kitten analogy. But if you notice, a monkey is very, very different. Of course, India is full of monkeys and it is not unusual for Indians to be aware of the different behavior of a baby kitten and a monkey. A mother monkey, like a mother cat, also wants to rescue her children in danger; but instead of the kitten, being passive, the baby monkey has to cling to the mother. The mother walks over to the baby monkey and kneels down and the baby monkey reaches up and grabs hold of the hair of the mother monkey and clings to the mother as the mother jumps away and takes the babies to safety. This has become the classic analogy of salvation through divine grace and salvation through human activity. Some groups in India argue that they advocate the baby kitten; that is to say that we should passively and completely surrender ourselves to God and not try to do anything to save ourselves because that would show that we are not totally surrendering unto God. Others say, No, God requires that we have actions and we have works, we have the necessity of our participation with this strength and his efforts. This becomes a very important point that is developed in Indian thought.
THE GRIEVED MAN CONCERNING HIS SON The fifth of our ten key metaphors in Hindu thought is known as the grieved man concerning his son. This is a metaphor that is told about a liar who came and told a man, whose son had gone to a faraway land, that the son was dead, even though he was really alive. So, this poor man lived in the days when you didn t have e-mail and forms of communication, and it was not unusual for a son to leave home and the parents would have no idea of the welfare of their children. In this story, the son has left home, gone to a faraway country and the father has no way to find out how his son is doing. This liar comes along and the liar says to the father, Oh, I got word about your son and am sorry to inform you, but he is dead. Even though the child is actually alive, the Hindus point out, when the father hears the news from this person whom he thinks is reliable, that his son is dead, the father breaks into a deep form of grief because he experienced the full weight of the emotions, as if his child were truly dead, even though the child is very much alive. If, on the other hand, the story goes on to say, his son had really died, had gone abroad and really died, and nobody knew about it and learned about it and the father was not informed, then the father would go around quite happy and he would be quite relaxed and go about his normal duties. He would not have any sense that his son was dead. Therefore, he would not have the grief or the agony or the pain about it, even though in reality, the son was dead. This shows, according to the Hindus, that the real cause of a person s bondage is not in external events, that is, whether your son is truly dead or truly alive; but in our own mental world. That our minds have the ability to create distress or joy in us. We cannot assume that the emotions of our lives, the mental qualities of our mind, do in fact correspond to the actual world. Another story that is told along the same line is about ten men who were seeking to cross a river. It was a raging river and the ten men go across the river and they get to the other side and they all begin to count to find out if they all came across safely. They each counted and all of them counted only nine. So, they began to weep and wail because they were so upset that one of their number had fallen into the river and drowned. A traveler who was passing by counted and pointed out that there were in fact ten men there. Of course, the reason why each of the men had only counted nine is because each of them had forgotten to count himself. The point is, they had gotten this terrible grief and agony that they had lost one of their ten, when in fact, it was based on their own ignorance. All of these stories are about grief concerning someone who is dead or not; they are all pointing to the gap between our mental world and the actual reality that is present in the world. THE PAINTED CANVAS The sixth key theme is known as the painted canvas. This is of course a reminder of in the ancient world, especially when they would paint on a piece of canvas, they would unroll it; and then when they were done, they would roll it back up again, rather than having it framed as we often do today. If a painted canvas is rolled up, the picture is no longer visible. When you unroll it, the picture becomes visible. The idea of a painted canvas that is either rolled up or not rolled up, is a way of describing the circular or
cyclical ways the world is manifested. Because in Hindu thought, even if the world has a beginning and an end, it is simply the unrolling of the canvas. Then it is rolled back up again and then rolled back out again. Even though the world has a beginning and has an end, it is simply part of a larger cycle where the world is re-admitted and contracted into a never-ending cycle of birth and rebirth, or emergence and nonemergence. THE DIRTY MIRROR The seventh metaphor is that of a dirty mirror. This is used very often in Hindu thought and the Upanishads. I refer to this quite a bit. It is the story of someone that has a mirror that is very dirty. Obviously, if you have a mirror that is dirty, you cannot see your reflection properly; you see either nothing at all, or you see a very distorted image of yourself. In the same way, Hindus argue that life is like a dirty mirror. Karma has so encrusted our lives that we are unable to actually see the true nature of ourselves. So, we are not able to actually see reality the way it actually is because we have been encrusted with so much karma, we cannot see properly, like a mirror that is covered in dirt. This is an important metaphor because it reminds us of how karma will impede our ability to see reality as it truly is. If you follow a certain yoga, you follow a certain path to enlightenment, it involves essentially removing the dust, removing the dirt from the mirror so you can see your Atman properly and see that your Atman is Brahmin, Tat Tvam Asi, thou art that. The idea of the dirty mirror, is that we are all born with a dirty mirror, as it were. We all bring into our life karma that has accumulated from past lifetimes that may cloud our ability to see properly. But through meditation and through various spiritual disciplines, maybe through going on pilgrimage or sitting under the tutelage of a yoga teacher, then you will be able to gradually clean the mirror so that you can see reality properly. The dirty mirror is a very important metaphor for our current situation and the need to clean our vision so we can see properly. THE HIDDEN TREASURE The eighth metaphor is known as the hidden treasure. This is one of the metaphors that is remarkably parallel to the Biblical metaphor about the person who uncovers the pearl of great price. In this story a man is digging in a field and strikes something with his pick axe and discovers that it is a great hidden treasure. In the same way, this story is told because it argues that if through a lot of effort and work, you can remove the impediments and the problems that impede you from seeing the true nature of reality and you can get to the true hidden treasure of the self. In this metaphor, the Atman is viewed as the hidden treasure in the field. When you are digging through the rubble and throwing back rocks and all of that, that is removing all of the human impediments to our lives. Of course, this is a great entrance point for Christian discussion with Hindus because Jesus Christ is of course the great treasure, and the starting point to discuss the Gospel.
THE SEED AND THE EGG The ninth of our ten metaphors is that of a seed and an egg. Again, this is similar to the one about the painted canvas. It is a little better metaphor because it is a living metaphor. The idea is that the whole world is latent in Brahmin or in the self, the Atman, in the same way that a whole mighty oak tree is latent in a seed, or a chicken is present in an egg, etc. This is an important metaphor because they are trying to show the continuity between a small seed or a small egg, and the full manifestation of it. The world is in an unmanifested state, like in seed form, where it is gathered back up into Brahmin, or it is re-admitted out into the world as a phenomenon in the world you can observe and see and feel, the wind blowing against your face. Continuity is there. In seed form, the world is present even inside the body of Brahmin and is later admitted and it is understood will be revealed in its full form. Therefore, the seed/egg kind of analogy is quite dominant in Hinduism. This is, a little seed like an acorn becomes a mighty oak tree; so, the entire universe is summed up in the Atman or in the individual self. SALT IN WATER The tenth and final metaphor is the metaphor of salt in water. The story here is the story of a teacher who is trying to explain to his pupil how the Atman cannot be fully found or identified in ways that we would like. People often say, What is the Atman? How can we identify the Atman? Where is the Atman? If it is so important, the essence of everything; if we tear somebody into bits, can we find the Atman? Many early Hindus tried to find a way to locate where the Atman resided in the individual. If it is transmigrating from body to body after you die, then obviously, it is really important to identify where the Atman is and how it leaves the body and how it transmigrates to another place. To deflect this concern, the Hindus tell the story about salt and water. This is how the story goes. The teacher is talking to his student one day and he requests that he bring a bowl of water. The son brings the bowl of water. He comes and he tells the son, Okay, thank you for the water. Please bring me some salt. He gets some salt, comes back. He puts salt in the water and they let it sit overnight. The next day he comes to the teacher and the teacher says to the young man, Remember yesterday we put salt in the water? He says, Yes, Sir. He says, Okay, I want you to bring me the salt. Of course, the water has become salty, but there is no separate existence of the salt on the water. The salt has been diffused into the water. Of course, the servant or the young student, claims, I cannot bring you the salt. It has become completely diffused into the water. In the same way says the teacher, is the Atman diffused into our existence. It is there. It is that which has continuity from life to life; but you cannot put your finger on it; you cannot identify it in a way that we would like to have it identified. At this time, I want us to give some thought as to how Hinduism as a whole is structured. We have gone through and examined very carefully the key teachings of the Upanishadic vision and the Upanishadic key metaphors that have come out of that. But we still have yet to lay out kind of the overall view of Hinduism as a major structure.