This book is an attempt to define who the Hindus are and what makes them Hindu.

Growing up, I looked for a book which would help me understand my Hindu identity, but I did not find it. Books on Hinduism related topics mostly explained Hindu philosophy and rituals and did not dwell upon the Hindu identity as a theme. Some made oblique references, or discussed it in the margins; and what was there was not adequate. It was a long search for me and ultimately it went beyond the books on Hinduism.

Later in life, I found myself explaining the Hindu identity to various groups of people. It would happen in India where I live, and also in countries like USA and the UK, which I visited regularly either for professional work or for seeing family and friends. The queries came from the Hindus, the younger generation in particular, as well as from the non-Hindus. I would also be asked to recommend some readings on the topic. I searched for the book again but still could not find it. Accepting frequent suggestions, I finally decided that I would write it myself.

– Keshav Prasad Varma (The Author)

Those brought up in the traditions of organized religions, which include the majority of non-Hindus, perceive Hinduism to be vague and not precisely defined. It does not fit what, in their view, ought to be the rational mould of a religion. The Hindu identity, consequently, confuses and eludes them – why do the Hindus have so many gods? Why do they worship mountains, rivers, even trees, and yet discuss a formless god? What do they really believe in? And why is there no common system of worship? They wonder if there is a unifying thread that binds all Hindus. For them, a distinct Hindu identity possibly does not exist, and may not be taken for granted. The Hindus, on the other hand, do not have any doubts as to their distinct identity.

But a lack of clarity and a sense of uncertainty nag most young Hindus who have grown up away from their roots, and educated under the Western system in the English medium, and who have generally missed out on living in a traditional Hindu society. For them, it is more a matter of asserting their self-identity than of real understanding; the questions that I have listed above bother them and they also look for satisfactory answers.

With the Indian society predominantly being Hindu, a Hindu child growing up in India comes to accept Hindu traditions as the way of life. He may occasionally come across children growing up in the traditions of other religions, and he tacitly accepts them to be different. But for those living outside India, the circumstances are totally different. In USA, for instance, the Hindu child grows up amongst an overwhelming Christian majority and spots himself to be
the different one. Moreover, Christianity is an organized religion with a clearly defined faith and having uniformity in religious practices whereas Hinduism, in sharp contrast, is not so. This puts a greater burden on the Hindu child to understand and explain to himself what makes him Hindu; he faces a crisis of identity.

Little work has been done in this field or is available for reference. I have pointed out earlier that the books on Hinduism cover the topic only by implication and that too, not adequately.

I try to answer these questions and explain the rationale behind the rituals and the philosophy behind the beliefs. The core of Hinduism is built on sound logical foundations. It is easily grasped by the rational minds, more so when presented in modern terminology and context. So my dialogues have generally gone well and my interactions have
been fruitful.

So, this book is essentially a search for the Hindu identity – what does it mean to be a Hindu? What are the attributes that identify him? The search then goes to explore how those attributes have arisen – what historical events, thoughts and philosophy crafted them? It is a wide and detailed search. It takes the reader through the evolution of the Hindu identity from the very early years to the modern times.

Analysis leads one to the logical conclusion that Hinduism does not conform to the definition, nor is it what the masses understand by a ‘religion’.

What, then, is Hinduism?

It may, possibly, make the quest easier if we begin by posing this question to the Hindus themselves. “What religion do you follow?” A Hindu is likely to give a very straightforward and simple answer, “We do not follow a religion, what we follow is ‘Sanatana Dharma.’ This statement is the correct enunciation of his faith and practices. What Hindus follow is called ‘Sanatana Dharma’, which, by definition, is not a religion; it is different. It has a far wider scope and meaning.

Hindus believe that there is an eternal order woven into the entire fabric of existence. It guides the universe, and everything contained in it, taking it forward on its long journey. The eternal order operates at all levels, macrocosms as well as microcosms. The galaxies and stars follow it, and so do the mountains, rivers, the plants and animals. It operates for human beings and their organizations, such as societies or nations. Obedience to the order brings harmony in nature, peace in society and happiness in human beings. If, on the other hand, attempts are made to flout the order, it causes an imbalance in nature, strife in society and grief to individuals. It is this eternal order (Sanatana Dharma) that the Hindus obey and pay obeisance to through their conduct and practices.

Before we close this section, let us take an example of how the Hindus perceive and interpret the Eternal Order. We choose a very contemporary topic – protection of the environment. Does Sanatana Dharma have something to say on this?

The Dharma directs that we revere nature and not exploit it. This theme occurs again and again in Hindu Scriptures. One of the most ancient texts, Isavashya Upanishad, says:

God has created everything that is there,

He permeates every particle of it,

You consume what you need,

But give away the rest.

You shall not covet possessions of others7.

The emphasis is not only on the godliness of creation which, by itself, mandates reverence for nature, but also on giving away. You may enjoy the resources provided by nature, but only what you need; you must give the rest away. This is a succinct, yet forceful directive, on maintaining the eternal order so that the environment is protected and ecology sustained. It is also is a directive to control greed and be reverential towards God’s creations.