"Hinduism is like a great cultural river which flows into the ocean of world history" (Stroup 1). Somewhat neglected in Western culture, Hinduism is a very powerful world religion that has many devotees. Widespread in the East, "Hinduism is India's indigenous religious and cultural system, followed today by nearly one billion adherents, mostly in India, but with large populations in many other countries." Hinduism is a way of life and is a culture that is both religious and secular. The Hindu lives every aspect of that life according to the teachings of Hinduism, including things that would seem unusual to non-Hindus, like the proper technique for the preparation of food and choice of careers based on a religious and social caste system. Because it effects every aspect of life, the Hindu is not accustomed to thinking of his or her religion as a clearly defined system, distinct and different from other systems; it just encompasses all of life. This pure, simple view stems, in part, from the separation Hindu communities have enjoyed for centuries, with little interaction with other faiths to highlight Hinduism's uniqueness; it also has to do with its all-embracing quality which accepts so many variations of belief and practice into itself ("How").

Hinduism is hard to define. According to an article in the January/February 1986 Hindu Vishva, there are several definitions of Hinduism, including "he who has perfect faith in the law of karma, the law of reincarnation . . . ancestor worship . . . the Vedas and the existence of God, he who practices the instructions given in the Vedas with faith and earnestness . . . is a Hindu"" ("How"). This definition, however, extends far beyond reading and writing; it deals with an entire lifestyle and life choices. By extensively examining Hinduism's history, basic doctrines, Gods, and the role of the individual person, one can get a clear picture of the ancient Hindu tradition.

Hinduism's rich history begins with the fact that it is one of the world's oldest religions. During the very early period spanning the tenth through fourth centuries BC, most of the doctrines of Hinduism took shape. Historians trace the very beginning of Hinduism to India and Southwest Asia, during the wide span of between 700 BC and 500 BC when the Aryans, nomadic people, came to India in search of land. The Aryan religious teachers developed a vision of an all-inclusive Being, called Brahman, and later recorded that theological breakthrough in the Upanishads, which are some of Hinduism's sacred texts. The Aryans started recording hymns of praise to the Aryan gods in what is known as the Rig- Veda, which would later become one of the most important books in Hinduism. Being nomadic, the Aryans kept pushing eastward and, over the span of six hundred years, made their way to and founded Delhi. Because of this nomadic lifestyle, the Aryans needed a well- organized political system. Thus, the caste system was born, which, for Hindus, is a way of separating people based theologically on their point in spiritual development, and their caste indicated their profession. (Andrea 62). During the years of the Aryans, the basic principles of Hinduism were developed, such as karma and moksha. Hinduism is firmly rooted in traditional Indian religion and, although there is no definite founder, one can attribute many of the principles to the Aryans. Early in India's history Hinduism provided a complex sophisticated philosophy of life and a religion of tremendous emotional appeal. (McKay 76).

Hinduism is founded upon the three pivotal beliefs of reincarnation, karma, and the belief in an all-pervasive Divinity, which form as they do the crux of day-to day religion. These three beliefs explain the Hindus' past existence, guide their private lives, and determines their future union with God ("How"). Reincarnation, known in Sanskrit as samsara, is defined as one soul inhabiting many bodies. Hindus believe that the soul reincarnates, evolving through many births until all karmas have been resolved, which is a sort of spiritual illumination, and moksha, spiritual knowledge and liberation from the cycle of rebirth, is attained. As the soul is going through the process of getting rid of karma and it is being reborn, it chooses a home and a family which can best fulfill its next step of development ("Nine").

The second major doctrine of Hinduism is the idea of karma, which is a law of cause and effect; each person's actions receives a counteraction, which is its just due ("How"). It is one of the basic laws of the universe; for instance, if you push piece of paper, it will move. Hindus look at karma as being a very just principle, because karma treats everyone the same. God doesn't give out karma; each person creates his or her own. Because of the idea of every action being repaid, Hindus are very tolerant of the harm that others cause them. They believe that each individual creates his or her own destiny by thoughts, words, and deeds - they realize that the person will be repaid for the injustice, in one form or another ("Nine").

The last major principle of Hinduism is the total belief and in one, all-encompassing Supreme Being who is both immanent and transcendent, both a Creator and the Reality. The devout Hindu worships daily in the family shrine-room, which could consist of rituals, disciplines, chants, yogas, and religious study. This daily worship strengthens the bond that Hindus have with their God, instilling confidence in their own spiritual journey and giving them the strength to live virtuously.

Reincarnation, karma, and moksha are supported and further explained in the ancient Hindu Scriptures, called the Vedic Literature, which consists of four books, each of which deal with a different aspect of Hindu life. Hindus use these scriptures for meditation. The first book in the Vedic Literature is called the Rig-Veda, which is the oldest document in all of the literature of India. It is a collection of over one thousand hymns to the Deities. The second book is called the Yajur-Veda, which is the instructions of liturgical practices, aimed mainly at the guru, or spiritual leader. The Sama-Veda is the third book, which is a collection of stanzas intended for chanting and personal meditation. The final book, not used as much as the preceding three, is called the Atharva-Veda; although it resembles the Rig-Veda, it is used by the members of the Hindu community who have separated themselves from their community and chosen to live their lives as hermits, in order to achieve moksha more quickly. It is a collection of more thorough hymns and also includes mantras, or prayers (Renou 5).

Another important book for the Hindu people is The Song of God: Bhagavad-Gita. This is a story explaining the major principles of Hinduism in terms that are interesting to read, philosophical in nature, and enlightening. Krishna, an enlightened Hindu, responds to Arjuna, a warrior, and his lack of resolve. Krishna discourses on various types of religious action and offers to Arjuna, and to the Hindu tradition as a whole, a brilliant compromise between the ideals of serving society and achieving moksha (Kinsley 33). In verse, Krishna speaks to Arjuna and says,

Besides reading the Vedas and other holy books, Hindus also observe holy days, which include festivals and days observed in the home and temple. Hindus learn to be happy through communion with God, which is achieved through fasting and attending the temple on Monday or Friday and all of the holy days. Also most Hindus value the importance of a yearly pilgrimage in which they learn to be detached by setting aside worldly affairs and making the Gods the singular focus during these journeys ("How").

One of the hardest concepts to grasp for non-Hindus is the Hindu approach to God. Some Hindus believe only in the formless Absolute Reality as God, while others believe in a more personal Lord and Creator. The beauty of Hinduism is that it gives its devotees the freedom to approach God in their own way. Hinduism is both monotheistic and henothestic. "Hindus believe in one supreme God who created the universe and who is worshipped as Light, Love, and Consciousness. Hindus were never polytheistic, but were always henothestic . . . or believed in the 'worship of one God without denying the existence of others'" ("Nine"). They believe that God is both in the world and beyond it, both immanent and transcendent, which is known as panentheism. In Hinduism, there is one Supreme God only, but there are many devas, or other lesser Deities, who perform various kinds of functions, which are also worshipped ("Nine"). The three main Gods who are worshipped are Brahman, Vishnu, and Shiva. Brahman is a creator who is worshipped for bringing to life everything. Vishnu is the preserver who protects the world. Shiva is the destroyer who is primarily identified with death and time (Renou 42). Shiva is the most popular God for Hindus. Most of the Hindu literature and songs are written in respect to the three main Gods, and accordingly most of the major holy days are in honor of them. The Gods play an important role in the daily life of the Hindu. Each Hindu lives his or her life on the basis of the teachings of Hinduism, which means every action or thought is somehow influenced by their religious beliefs.

The role of the individual is essential to Hinduism. Including the severe separation of people by the caste system, women are also separated. Women in the Hindu society are held in the highest regard, and are given respect. But this respect doesn't necessarily imply the kind of equality that the West has adopted in respect to women. The qualities traditionally most admired in the Eastern woman are modesty of manner, shyness, and self-effacement. It is not good to be self-assertive if you are a Hindu woman. In general, women are expected, when in mixed company, to be in the background of the event and not participate in the conversation. Visitors do not expect to meet nor do they ask to meet the women of the household. Another "rule" for the Hindu woman to follow is that she must walk two steps behind her husband. Also, at meals, she must serve the men before she may eat ("How"). The previous list was just a small sampling of the restrictions that are placed upon women. However harsh these may seem, Hindu society accepts them and, in fact, finds Western customs quite different.

Everyone has a place in Hindu society. Another important concept by which Hindus try to adhere is called ahimsa, which is refraining from injuring anything living physically, mentally, or emotionally. This leads many Hindus to a life of vegetarianism, depending on their line of work ("Nine"). A last important part of the individual Hindu is his or her name. Hindus sometimes change their name during their life as a result of a blessing at a Temple or when a holy man initiates them. This change of name is considered a sacred moment, which is indicative of a spiritual change on the inner person ("Nine").

Hinduism today is one of the world's largest faiths, with millions of adherents in India and other Asian countries, the West Indies, and South Africa. It is a complex of social customs, doctrines, and beliefs that are very appealing to some people (McKay 75). The Hindu tradition has never ceased to grow and develop new forms to meet new circumstances (Hopkins 131). Hinduism, as one of the oldest religions, will be present for many, many years to come.

Works Cited

• Andrea, Alfred J., and James H. Overfield. "Developing the Religious Traditions of India and Southwest Asia, 800-200 BC." The Human Record: Sources of Global History. 2nd. Ed., vol. 1. Boston: Houston Mifflin Company, 1994. 61-67.
• "How to Answer Common Questions About Hinduism." Ashram Index. Online. 15 Jan. 1997.
• "How to Become a Hindu." Hinduism Today. Online. 15 Jan. 1997.
• Hopkins, Thomas J. The Hindu Religious Tradition. California: Dickenson, 1971.
• Kinsley, David R. Hinduism: A Cultural Perspective. New Jersey: Prentice-Hall, 1982.
• McKay, John P., Bennett D. Hill, and John Buckler. "Ancient India to ca. AD." A History of World Societies. Vol. 1. Boston: Houston Mifflin, 1996.1-76.
• Renou, Louis. The Nature of Hinduism. New York: Walker, 1962.
• Smith, Huston. The Illustrated World's Religions: A Guide To Our Wisdom Traditions. New York: Harper Collins, 1991.
• Stroup, Herbert. Like a Great River: An Introduction to Hinduism. New York: Harper & Row, 1972.
• Prabhavananda, Swami and Christopher Isherwood, trans. The Song of God: Bhagavad-Gita. New York: Harper & Row, 1944.