Sanatana Dharma And Plantation Hinduism Second Edition Volume 1

Christian Missionaries worked hard to convert immigrants. Their first order of business was to denigrate Hinduism, designate Hindus as heathen, and disparage their culture, food and even attire. Immigrants stubbornly resisted, led by the tiny educated elite, including Brhmaas whom we call Brahmins. Conversion was a failure at least up to the end of the 19th century but picked up a self-generating momentum thereafter. The result is that the share of Hindus in Guyana’s Indian population declined from 83.5 percent in 1880 to 62.8 percent in 2012. The largest portion of the contraction was lost to Christianity. The loss notwithstanding, even a casual observer would conclude that Guyanese Hindus, at home and in the Diaspora, are a very religious people. Many of us do a jhandi or havan once annually; others do the more elaborate and costlier yajña, where everyone is welcome, once or twice in their lifetime. Most of us do a short daily puja – prayers, offerings, reading the stras and listening to bhajan – in our homes. An important, but perhaps unintended, way immigrants countered conversion to Christianity was an unplanned movement towards a “synthesis” that brought Hindus, regardless of caste or sect, under a “unitary form of Hinduism.” The “synthesis” began around the 1870s and was completed by the 1930s to the 1950s. Guyanese Hindus call the unified corpus of religious beliefs and practices that emerged from the “synthesis” Sanatana Dharma. Ramesh Gampat labels it Plantation Hinduism in this path-breaking book. The book argues that the brand of Hinduism practiced is inconsistent with Sanatana Dharma, called Vednta by the more philosophically inclined. Plantation Hinduism features an extraordinary dependence upon purohits (pandits), which has anaesthetized the Hindu mind and render him unable to think, question and inquire when it comes to Dharma. Rituals and bhakti have been degraded and turned into desire-motivated worship; devats have been misconstrued as Brahman rather than as limited manifestation of the one non-dual pure Consciousness; belief in the multiplicity of gods encourages image worship; and superstitions anchor Guyanese Hindus to tradition and mere belief. Plantation Hinduism is little more than desire-motivated actions, dogmas and superstitions. Absent is the idea that Sanatana Dharma is a spiritual science no less scientific than hard sciences, such as physics and astronomy. The central message of Vednta is the innate divinity of every person and the freedom to realize that divinity through anubhava, direct personal experience of Supreme Reality.

Christian Missionaries worked hard to convert immigrants. Their first order of business was to denigrate Hinduism, designate Hindus as heathen, and disparage their culture, food and even attire. Immigrants stubbornly resisted, led by the tiny educated elite, including Brhmaas whom we call Brahmins. Conversion was a failure at least up to the end of the 19th century but picked up a self-generating momentum thereafter. The result is that the share of Hindus in Guyana’s Indian population declined from 83.5 percent in 1880 to 62.8 percent in 2012. The largest portion of the contraction was lost to Christianity. The loss notwithstanding, even a casual observer would conclude that Guyanese Hindus, at home and in the Diaspora, are a very religious people. Many of us do a jhandi or havan once annually; others do the more elaborate and costlier yajña, where everyone is welcome, once or twice in their lifetime. Most of us do a short daily puja – prayers, offerings, reading the stras and listening to bhajan – in our homes. An important, but perhaps unintended, way immigrants countered conversion to Christianity was an unplanned movement towards a “synthesis” that brought Hindus, regardless of caste or sect, under a “unitary form of Hinduism.” The “synthesis” began around the 1870s and was completed by the 1930s to the 1950s. Guyanese Hindus call the unified corpus of religious beliefs and practices that emerged from the “synthesis” Sanatana Dharma. Ramesh Gampat labels it Plantation Hinduism in this path-breaking book. The book argues that the brand of Hinduism practiced is inconsistent with Sanatana Dharma, called Vednta by the more philosophically inclined. Plantation Hinduism features an extraordinary dependence upon purohits (pandits), which has anaesthetized the Hindu mind and render him unable to think, question and inquire when it comes to Dharma. Rituals and bhakti have been degraded and turned into desire-motivated worship; devats have been misconstrued as Brahman rather than as limited manifestation of the one non-dual pure Consciousness; belief in the multiplicity of gods encourages image worship; and superstitions anchor Guyanese Hindus to tradition and mere belief. Plantation Hinduism is little more than desire-motivated actions, dogmas and superstitions. Absent is the idea that Sanatana Dharma is a spiritual science no less scientific than hard sciences, such as physics and astronomy. The central message of Vednta is the innate divinity of every person and the freedom to realize that divinity through anubhava, direct personal experience of Supreme Reality.

How should Hinduism be introduced appropriately, to a modern global audience? Driven by this question, this book presents Sanatana Dharma at an introductory level for a broad contemporary audience, in over 280 pages and 300 references. The chosen framework is based on the Vedic concept of Upanishad, going from an easily accessible introduction to exploring the classics and the research. Each chapter concludes with a summary explanation modeled after 'VedAnta'. The core values are explained, seeking to be inclusive while avoiding pitfalls. The evolution and organization of the literature base are considered, with a simple, rational flow from the deepest Vedic concepts to visible, vibrant modern practice. The logical progression to Bhakti shows how the scriptures led to the glorious contributions in technology, architecture, literature and fine arts. The diverse schools of thought, their Acharyas, and the different lines of worship are explained. This leads to the movements for reunification and revival. Difficult issues are considered from a modern commonsense perspective, showing the concurrence of Vedic scripture and modern Constitutional law. Comparisons with other religions are avoided. A discussion on science and human advancement shows how Sanatana Dharma is strengthened in relevance as technology and knowledge advance. The final two chapters present the authors' opinions on some contemporary issues, concluding with several examples of prayers taught to children.

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Sanatana Dharma means the Eternal Religion, theAncient Law, and it is based on the Vedas, sacred books given to men many long ages ago.-This Religion has also been called the Aryan Religion, because it is the Religion that was given to thefirst nation of the Aryan race; Arya means noble, and the name was given to a great race, much finerin character and appearance than the races whichwent before it in the world's history. The firstfamilies of these people settled in the northern partof the land now called India, and that part in whichthey first settled was named Aryavarta, becausethese Aryans lived in it. "[The land] from theeastern ocean to the western ocean, between the twomountains [Himavat and Vindhya], the wise call Aryavarta."In later days the Religion was called the HinduReligion, and this is the name by which -it is nowusually known. It is the oldest of living Religions, and no other Religion has produced so many greatmen-great teachers, great writers, great sages, greatsaints, ' great kings, great warriors, great statesmen, great benefactors, great patriots, The more youknow of it, the more you will honor and love it, andthe more thankful you will be that you were born intoit. But unless you grow up worthy of it, this great andholy}' Religion will do you no good.Read it to Know more..