Dharma, artha, karma and yoga are some core principles that underpin one of the oldest religions in the world, Hinduism. Hinduism’s early history is the subject of much debate, says Professor Gavin Flood, a British scholar of comparative religion.
But what is known for sure is that it embraces numerous traditions and is considered a ‘way of life’ by its devotees. According to the scriptures, dharma refers to righteousness, moral law and duty. Anyone who makes dharma central to their life strives to do the right thing.
Dharma is connected to other goals of human life: artha, which is the virtuous pursuit of wealth for livelihood; kama, which is the aesthetic enjoyment of life, affection and love; and moksha, which is liberation from suffering.
Hindu philosophy also teaches the belief of samsara and karma. A Hindu believes that the soul is neither created nor destroyed, just like energy.
When it is time for the soul to move on (reincarnation or samsara), the kind of body it inhabits next is determined by karma, the concept that actions accumulated in previous lives influence the future.
In simpler terms, Hindus believe that the soul moves up and down a hierarchy based on its behavior.
Perhaps the most famous theme of Hinduism is yoga, which is a discipline that trains the body, mind and consciousness for health, tranquility and spiritual insight.
Because Hinduism is a ‘way of life’, its followers live in a manner which honors all of these core principles with the aim of reaching Nirvana, which is the place of perfect peace and happiness, like heaven. It is believed that it is the highest state someone can attain, when their soul is finally at rest.
Through the movement of indentured laborers and with the passage of time, the religion has been modified to suit the transcultural climate in the Caribbean where many nations were colonialized and plantation workers had little freedom to practice their beliefs.
Indian High Commissioner to Guyana, Mr. Venkatachalam Mahalingam, has observed in his four years in Guyana, many differences in how Hinduism exists; spiritually, religiously and culturally.
For starters, he said that the caste system, which divides Hindus into four main categories based on their karma and dharma – Brahmins, Kshatriyas, Vaishyas and the Shudras – is still prominent in India (though it was legally abolished in 1950) where it dictates every aspect of the native’s religious and social life.
In India, rural communities are still arranged on the basis of castes, where the Brahmins would not accept food or drink from the Shudras, and one can only marry within one’s caste.
While there is now the ‘class system,’ where persons of all backgrounds are viewed based on their material wealth and intellectual capacity, Hindus are not divided by ‘caste’ in Guyana.
In fact, Hindus in Guyana marry into families of other religion, race and social status, completely disregarding the caste system.
Mr. Mahalingam believes that the reason for this stemmed from when Hindus of all castes were dumped on ships as jahagis (shipmates) to sail across the sea to the Caribbean. They had no choice but to break the caste barrier. Again, when they arrived on the colonies, they had to dwell together, and so it eventually became a ‘casteless society’.
Another unique feature of Hinduism in Guyana is the display of the jhandi flag at the home.
According to Mr. Mahalingam, the jhandi flags are mounted mostly in temples in India. However, because of the absence of temples (mandirs) during colonial times, many Hindus found a place in the corner of their yard to represent the house of worship.
He noted too that in India, temples are almost never closed. He said that there are usually persons who devote their entire life to God and would basically assume the role of caretakers of the holy building. With the temples being opened for most of the day, Hindus can go anytime to worship and do not necessarily have to wait for an auspicious event.
In contrast, a large number of temples in Guyana are opened for brief periods only during auspicious occasions like Diwali, Holi and Navaratri (nine days of fasting).
Even in the celebrations and observances of these Hindu festivals, there are variations. For example, in Guyana, it is perceived that Diwali is a one-day celebration. But the Festival of Lights lasts five days, beginning with Dhanteras, where a huge amount of buying takes place, specifically of gold, silver and precious stones, ornaments, new clothes and utensils.
The second day is called the Kali Chaudas or the Choti Diwali where it is believed that one should not light diyas or step out on this day, but rather stay at home and relax. In modern times, however, families use the opportunity to visit each other to share sweets and extend greetings.
The third day is Diwali Day where people light diyas and Goddess Lakshmi is worshiped. The fourth day, called Annakut, is celebrated in various forms all across India. In Western India, it is observed like the New Year, but those in the Northern States use the day to worship.
The fifth day of Diwali festivities is celebrated as the Bhai Dooj, Bhai Beej, Bhai Teeka/ Tilak or Bhai Fota, where sisters celebrate and prepare sweets, especially in honor of their brothers.
There are groups of Hindus in Guyana who recognize the five-day period of celebrations but because of the deviated culture, the way of observation is different.
The concept of motorcades on the eve of Diwali was also not brought from India but was initiated in Guyana.
There are a whole host of other differences with how the religion is observed, Mr. Mahalingam noted, especially in the cultural aspect where Hindus in Guyana are largely influenced by the West in their mode of dress and social conduct.
With that said, the majority of the Indo-Guyanese population is believed to be Hindus and just like India, each subculture has their own distinctiveness.
Because of the multi-cultural society in Guyana, persons of other religion and race partake in Hindu festivities and similarly, Hindus frolic in theirs, like Christmas, which celebrates the birth of the Son of God.
By Devina Samaroo
