Hindu Society Today:
The Dynamic Patterns in Motion

     There are nearly one billion Hindus in the world, mainly in India. But they are also present in many other countries. Hinduism is the most predominant religion in India, Nepal, and the island of Bali. They are also in significant numbers in the Fiji Islands, the United States of America, Canada, South America, the United Kingdom, Germany, France, Spain, Switzerland, the Netherlands, Dubai, Hong Kong, Mauritius, South Africa, Nigeria, Kenya, Uganda, Tanzania, East Africa, Singapore, Indonesia, Malaysia, China, Sri Lanka, Pakistan, Afghanistan, Bangladesh, Bhutan, Myanmar, Australia, New Zealand, Trinidad & Tobago, the Caribbean Islands, and Surinam. In smaller numbers, they are spread in almost all countries of the world.116 It is believed that more than sixty million Hindus live outside India. Along with the followers of Buddhism (360 million), Jainism (10 million), and Sikhism (23 million), which may be considered as the companion faiths and which share very considerably the religious philosophy with Hinduism, the number swells to a staggering 1.3 billion for this whole group of religions. Even though Hindus now live in more than 160 countries, there is no evidence in the long history of any force or coercion used in converting others to Hinduism. In fact, there are hardly significant numbers who have joined Hinduism, leaving their original faith. There are, however, large numbers of individuals who are impressed with many Hindu spiritual philosophies but continue to abide by their own religion. Many take courses in yoga or meditation from Hindu gurus but are encouraged to stay within their own faith.

       There is no doubt that the ancient philosophies of the Hindu culture are now regarded with great respect and enthusiasm. Yoga is taught in many universities and other teaching institutes in India and abroad, especially in the United States. Modern medical faculties all over the world have acknowledged and recognized the concept of the ayurveda, the ancient health science of India. The ecological conduct of the Hindu philosophy has become a world issue. Reverence for life and vegetarianism are hailed with respect. Meditation is a household word in the United States and many other countries. But above all else, it is the recognition of the root concept of the Vedic teaching that all beings, human and others, are the children of one Supreme Divine, whatever our faith. Underlying this ancient philosophy of India is the vital ethical principle of non-violence—ahimsa. In tomorrow’s world, this principal doctrine of equality of all creation may well become a torchbearer.

      Hindus have performed generally very well in most countries where they have settled. They have earned a high reputation for attaining a good academic education, maintaining a superior family system, a low crime rate, and big economic progress.
     It has been perhaps one of the greatest challenges for Hindus living outside of India to integrate and adapt themselves to different cultures, while at the same time retaining their own identity of religion and tradition. Hindus cannot afford to throw away their long-cherished heritage, but some useful changes may be needed periodically. There is also a constant need to restrain from criticizing and hurting others, while concentrating, instead, on self-improvement and spiritual awakening at all times. Human evolution is a saga of such endeavors, where the good and worthy is accepted and the harmful and unworthy is dropped.

       Only fifty years ago, the Hindu swamis and gurus lived a very austere and simple life. They lived in ordinary cottages, ate the simplest food, traveled in lower class, and did not enjoy any luxuries of the modern world. All this has changed considerably. The sanyasin who has pronounced renunciation now would consider this vow as a vow of mental rather than physical abnegation. This change, however, may not necessarily be regarded as a serious shortcoming. It may be accepted more as a sign of the changing times, although a sense of propriety is essential.

       Hindus are much more family-oriented than most other religious communities. Starting and maintaining a family is considered a religious duty, which is well defined in the Grahastha Ashram. Sacrifice is the bedrock of good living. Hindus basically endorse the family lifestyle in preference to an individualistic one. Sharing and caring are virtues of greatest importance in Hindu society. Children are often given the highest attention in their formative years. The need for the children to learn the basic discipline of the traditional Hindu family, however, cannot be overemphasized. Most youngsters do well in education and conduct. Parents teach best by example. They should restrain themselves and never show anger or argue in front of children, lest they pick up the same behavior. They must also speak Vedic precepts while driving, eating, or playing to create a good spiritual influence on children.117

       Elders have enjoyed very respectful position in Hindu society for millennia. The Vedic teachings “Treat your mother as God, and treat your father as God” gave high status and dignity to the elderly. Traditionally, it is considered auspicious for Hindus to live under the shade of the elders. Family commitments are highly valued. Even though the parents don’t always live with children now, they often arrange to live near to each other. In olden times, the elders occasionally had undue dominance over the youth, especially the daughter-in-law of the family. In some urban places, the tables have turned, and it is the elderly who are pushed to the wall and have become targets of humiliation and abuse by the young. Undoubtedly, a harmonious balance is needed for healthy survival of the family and society.

       Women have enjoyed a twisted status in Hindu society. In the Aryan patriarchal society, at the beginning, women were pushed down along with the lower castes to remain ineligible to learn the Vedas. This was later rectified, and they were given equal standing in all Hindu rituals. Even so, in the Hindu family, the man is predominantly in the pingala force, and the woman is in the ida force, assigning more aggressive and dominant role for the husband.118 Economic dependence has also rendered women vulnerable, as it has in most other societies of the world. The prevalence of the dowry system, in direct or indirect manner, still continues in certain areas, occasionally with dire consequences. The plight of widows in many places remains pathetic and shameful. The women in Hindu society are, of late, becoming very vibrant and awakened of their rightful position.

       Although traditionally, Hindu women are not encouraged to work outside their homes, the modern setup has changed that option considerably. Proper attention to home and children, however, may not be compromised. Divorces are not favored by Hindu society, but they are becoming more common than before. More and more women are now working. Their contribution to the economic structure of the family has increased significantly. Although the divorce is not sanctioned in the Hindu religion, many suggest changes while keeping in view the dynamic nature of Hindu theology. Said Swami B. V. Tripurari, “If a husband abuses his wife and this cannot be resolved, she should not remain with him. Any woman who finds herself in such a situation should get out of it for her spiritual and material well being.”119

       Sex has never been considered a sin in Hindu philosophy. The open expression of sexuality in some of the temples and the detailed descriptions in the scriptures, especially the Kama Sutra, is an indication that sex is accepted as a natural activity of human beings. Sex outside wedlock, however, is not sanctioned in Hindu society. Just as hunger is created by nature to fulfill the purpose of procuring legitimate food for preservation of body, the sexual instinct, too, may be used for positive intent. Uncontrolled and insatiable longings in both cases may lead to harmful consequences.  

     Hindu society generally has a tolerant attitude toward sex. It largely leaves the choice of birth control and many other sexual decisions to the individual and family. It does not extend any condemnation or code of harsh punishment in matters related to a person’s sexual behavior. Hindus recognize that life starts at the time of conception, but they generally have a tolerant attitude toward abortion. This may have been a result of their progressive attitude of adjustment, according to the present situations and needs of society.

     Suicide is not sanctioned in Hinduism. An individual is expected to complete his mission of fulfilling all his karmas in its natural course. In case of a terminal condition of life, a voluntary fast (vrat) until death is sometimes accepted as a spiritual option, especially amongst the Jains.

       The present time seems to be a period of transition for Hindu society. There appears to be a great effort to break the old customs, rituals, and practices. Undoubtedly, the rituals are an essential part of Hinduism. They have an important role to play, creating an eternal bonding with religion and culture. Their contribution, however, needs to be modified to suit the modern age of science and technology. Lengthy rituals performed without any understanding may be better molded to make them precise and purposeful. In America, at present, the Hindu priest usually explains the meaning and significance behind each step of the ritual associated with most wedding and death ceremonies. A similar approach may be adopted in other rituals, when the original purpose and meaning of the ritual is explained. This new method has won much appreciation not only from the Hindus but also from non-Hindus, who attend these ceremonies as guests. A judicious combination of ancient Sanskrit as a traditional culture, along with the regional language, Hindi, or English as a practical language, may be a prime requirement in years to come.

     The ravages of the caste system have not yet completely disappeared. Undoubtedly, there have been major efforts toward eradication of this evil in modern Hindu society. Raja Ram Mohan Roy and Swami Dayanand Saraswati started the crusade against the caste system. Mahatma Gandhi spent his lifetime in service of the low castes, calling them Harijan—the people of God. Bhimrao Ambedkar (1893–1956) waged a war against this evil, which also gave birth to a vertical division of Hindu society. Even though he was directly involved in writing the new Constitution for free India in 1950, he soon became frustrated by the slow pace of change. The changes in the laws alone do not bring about the changes in the hearts and attitudes of the people. The real solution lies not in blaming, quarrelling, and bringing down those who are in the superior position but, as Swami Vivekanananda said, “in uplifting the downtrodden.”

      Hinduism has always been a dynamic religion, absorbing changes and modification as the situations and circumstances demand. Hindu seers have also repeatedly stressed that true religion needs to be a practical religion, putting the teachings in practice in everyday life. Any violence and hatred inside a religious place is unbecoming. Some take the position that protecting religion and God is an ordained duty. They may remember what Swami Vivekananda recalled in similar circumstances, when he heard the divine voice of Mother saying, “Do you protect me? Or do I protect you?”120 There have been, of course, some historical instances of physical resistance against unrighteousness in the past, but in present times, since India has been a free and democratic country, Hindus may leave such decisions in the responsibility of more appropriate nonreligious authorities.

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