Conversion to Hindu Dharma - Case for Sanatana

Conclusion

In previous articles, we discussed the issue of converting to Hindu Dharma in the context of certain texts. If anything, it is the starting point for a deeper reflection and conversation.

While being mindful of our texts, we can also be respectful of the growing needs of a silent majority who want to join the Hindu fold. For example, the sacrifices to the Gods and ancestors mentioned in Indra’s discourse are hardly practiced even among traditionalist Hindus. Therefore, we must be able to adapt to today’s context. Over the last millennium, it is the temple that has become the focal point of Hindu activity, and here is where we must pay attention, especially outside of India.

In Singapore, one may, not infrequently, observe those of non-Indian origin (particularly those of Chinese origin) at Hindu temples, who participate in the modern version of kāmya arcana (worship), where the worshipper submits his and others’ names and respective nakṣatra (birth-asterism) details to the arcaka (temple priest), who will recite the names and nakṣatra-s and seek the deity’s blessings for the intended beneficiaries.

These very individuals will also contribute monetarily to the arcaka-s and the temple and will also participate in other ritual services hosted by the temple. It may be said that they are fulfilling the obligation to participate in rituals for the Gods and heartily pay the dakṣiṇā (fees) to the priests acting for them, as was stated by Indra in his discourse to Māndhātṛ

The forms of the obligations have clearly changed over the course of time but the substance remains intact. However, it must be noted that many of the non-Indian visitors to the temple, though sincere and active, are not Hindus on paper and they are not required to be Hindus officially.

In Eugene, OR (USA), there are two shrines one for Dakṣiṇāmūrti and other for Devi with Umā Maheṣvara. Those who conduct abhiṣeka, perform the daily morning seva and rituals for the deities are all non-Indian vaidika-s. From the chanting of appropriate śloka-s and mantra-s to the alankaraṇa, ending with the offering of naivedyam and puṣpānjali three times a day at sandhyākālam, all of this is done with śraddhā by the devotees of this small town in the Pacific NorthWest. That they have been able to continue this worship for close to fifteen years without fail is commendable indeed. arcaka-s from the Dakṣiṇāmūrti shrine in Saylorsburg, PA (USA) visit the temple regularly, and have also conducted the Kumbhabhishekam to purify the premises of any doṣas that might have been committed inadvertently. There is a roster in place to undertake pūja on a daily basis for which there are many enthusiastic signators. We will soon look into how Guru Pūrnima was celebrated this year in this small college town which is also the hipster food capital of the Western Hemisphere, to appreciate how non-Indian Hindus are faring as practitioners outside of Bhārat.

Meanwhile devotees all over North America, be they Indian or not, have access to more than 1450 Hindu temples across the continent which are open to everyone (Global Hindu Temples Directory, 2015). The magnificent Kauai Adheenam comes to mind instantly, situated on the island of Hawaii. Since many Indians themselves do not know of their janma nakṣatra or gotrā, the pūjāris are quite lenient and simply ask for a name and sometimes an ‘English’ birthday to convey their prayers to their iṣṭa devatā. Thus, in practice there is no restriction on anyone wanting to enter the Hindu universe, they are free to come to temples, participate in all activities, festivities and rituals, many marry Indian Hindus and there is no resistance or insistence on the part of Hindus for the spouse to ‘convert’ either.

So while the detractors will point a finger and say – what about caste? (which is what they say to anything connected to Hindus anyway!) We can safely answer that ‘caste’ does not matter and if it does then this matter is easily resolved. If there are sufficient numbers in a particular group of Hindus sharing a certain background, they may form a ‘caste’ or ‘community’ of their own. At any rate, the status quo approach is where individuals are free to carve out their own spaces in the vast peripheries of Hindudom, provided they respect the ‘traditional’ core that has preserved the traditions. There is also a duty on converts to be sincere and earn the trust of the traditional practitioners and negotiate, on an individual basis, a more deeply entrenched role and better access in traditional spaces. While we may deem active participation in rituals as sufficient proof of someone’s religious conviction, it would be important for an individual to signal his or her commitment to Hindu Dharma by formalizing the conversion at an official level.

In this context, it would be prudent to note that Indra’s discourse to Māndhātṛ is in response to the latter’s question as to how he should exercise his royal authority over the dasyu-s who are subjects in his dominion and how he should establish them in the dharma. How is this relevant to the issue of formal, official conversion?

With the end of Hindu monarchies, the absence of a Hindu state and the generally decentralized organization of Hindus across India and the world, it becomes the duty of Hindu communities and temples to encourage worthy non-Hindus (whether of indian origin or otherwise) to complete their conversion at the official level so that they become full members of the Hindu communities or institutions (i.e. temples, etc) they associate with on a frequent basis.

This of course requires a separate conversation on the role of Hindu temples and other community institutions, how they have fared in India and beyond as propagators of Hindu Dharma and the direction they ought to take moving forward.

Summing up this discussion apart from what the scriptures say on what constitues a Hindu vaidika belief system, in today’s globalized world what we observe is the stark difference between the powerful predatory evangelizing forces of Christianity and Islam versus the pagans. Being pagan (a much reclaimed word currently) would automatically align us with all the natives of the world. Native Americans, Australians, Africans, Europeans, Asians, all of us share something in common – in that we are not proselytizers, in that we do not believe that those who follow a different path or god/s are headed for jahannam/ hell. We do not believe in a single male god sitting in jannat/ heaven. And our end goal in life is not to be sheep at the feet of a chosen son or the pleasures of female virgins a la a chosen prophet.

Our respect and love for nature, for mother earth, automatically connects us and makes us ecological warriors. Our reverence for elders and respect for customs and traditions makes us a celebratory joyous people. We do not restrict our beliefs only to what we can see nor to plain rationality. We are not bound by time and space in our imaginations. We believe in the magic of the beyond as much as the beauty of our existence. We have more in common with the modern young men and women of today than do the Abrahamics for whom sin and repentance is the essential aspect of life and living.

Given all this, we only need to extend an encouraging hand to all those eagerly looking in from the other side to let the crossing of the bridge to happen seamlessly.

Authored by Ghora Angirasa and Kavita Krishna Meegama. Published by Brhat.