Complexity

The Hindu tradition does not derive from any one prophet or founder. it has neither a uniform creed nor any organized church. Its history and prehistory are ageless.

The Vedas, which are the scriptures of the Hindus, are unique in character. We find in the Vedas a great variety of subjects and a great flexibility of doctrines. For example, there are several interpretations of the Upanishads, Brahmasutras and the Bhagavadgita, and they are all considered au- thoritative. This is the result of freedom from dogma.

There is no single human authority accepted by all the Hindus nor has there been any movement to create such a central authority. There is also no ecclesiastical or hierarchical binding authority in Hinduism.

Common Themes

In spite of all the above considerations, there is a definite body of knowledge and common themes that can be clearly identified as Hindu- ism. This core of knowledge and practice that is common to Hinduism will be dealt with extensively in the Encyclopedia of Hinduism.

The rsis or Vedic seers function as a binding force. Authority resides in the rsis, and there are several of them. Rather than vie for a complete monopoly on wisdom, these rsis respect one another and work collaboratively. Rsihood in Hinduism is knowledge-based, and such knowledge can be cultivated. Since rsihood is knowledge-based, methods of science and logic may be applied here. This knowledge is progressive and dynamic, capable of continuous development. One can become a rsi by proper training, education and discipline. The rsis can also cultivate supernormal faculties and are very important in Hindu tradition. Hindus are related to and descended from the Rsis through gotras and pravaras.

Ceremonies, rituals and festivals are integrating and uniting forces in the Hindu tradition. Temples and pilgrimages play the same role. The Hindu's life is saturated with a plethora of festivals, events and ceremonies, all of which provide him or her with factors of sound, light and smell that affect personal life. They are the powerful audio-visual influences in the tradition.

There is a huge literature of stories, mythologies and legends that affect the imaginative man. Their impact is tremendous in terms of meaning and values as well as in terms of decision-making in life. Characters in this literature provide ordinary men and women with examples of conduct in daily life.

There is also integration at the conceptual level. At this level, many systems of philosophy are developed. The classical philosophies like Nyayaa, Vaisesika, Samkhya, Yoga, Mimamsa and Vedanta come under this category. "Again, there is no conflict over holding the single, universal truth. Rather, each system is recognized and respected by the others."

The Hindu tradition has involved itself in a continuous dialogue with the Jain, Buddhist and Sikh traditions. This interaction has benefited the development of philosophy and reformation of Hindu society, customs and rituals. The significant items of these kindred traditions will be covered.

There is also a wide range of spiritual disciplines and practices, such as Karma-Yoga, Bhakti-Yoga, Raja-Yoga and Tantra.

These disciplines are significant to Hindus as well as practical and beneficial to all of humanity.

The singular purpose of human life is as a means to attain the final goal of God-realization. In the fourfold division of society, the four varnas, the four stages of asramas, and the four goals of life provide a distinctive character to Hinduism. There are many ways to God, many options are available. One can go toward God by following any one of these paths.

The rules of society and the ways of conduct (dharma) are laid down in the Smrtis. Rsis lay down dharma, but the authors of the Smrtis can make adaptations ac cording to time, place and circumstances.

Developments of Hinduism

The Vedas, the Upanisads, the Bhagavadgita and the epics of Ramayana and Mahabharata play an important role in the development and practice of Hinduism.

The Bhakti movement of the middle ages, espousing whole-hearted devotion to God in one aspect or another, opened up what was previously esoteric knowledge and practice for large numbers of people. Means were made available for everyone to realize God, with no conflict between knowledge and practice.

In our times, Sri Ramakrishna Paramahansa focused on the unity of religions. He experimented with the spiritual disciplines of

Christianity and Islam, and confirmed on the basis of his experience that they are also valid paths to God realization

Understanding Yoga and the synthesis of Yogas as beyond conflicts of religions, Sri Aurobindo at tempted a transmutation of the human species through a generalization of Yoga.

Hinduism has a great many distinctive characteristics which will be brought out in the Encyclopedia. For example, its relation to literature, art, music, drama and painting (arenas whidi are inherently spiritual or religious in character and motivation) will be elucidated. Line, color, song, smell, and touch, are seen as bridges leading to the Divine. The plethora of Dharmasastras discuss social institutions, family, marriage, status of women, laws and sacraments. Since all aspects of daily life and society are connected with spirituality and culture, they also find a place in the Encyclopedia.

In India, Maharsi Vyasa's classification of Veda (knowledge) into Rk, Yajus, Sama, and Atharva is colossal in scope. Mahabharata, the great epic of India, is also a deep reservoir of knowledge.

The meanings and intentions of the Vedas have historically found elaboration and explication in the Smrtis, the two epics and various major and minor Puranas. The Encyclopedia of Hinduism is a continuation of this timeless task and will provide a great link in the infinite chain of wisdom that we call Hinduism.