On the surface, emphasis in the Hindu and Dharmic (eastern) traditions appears to be primarily on inner self realization. We are encouraged to engage in community service as a transformation practice, sadhana, without personal recognition or publicity. Our underlying Vedic philosophy, often quoted by Mahatma Gandhi is Service to Man is Service to God. (Nar Seva, Narayan Seva). It is an inside out approach to living. Our definition of seva is: "Service which is given without consideration of anything in return, at the right place and time to one that is qualified, with the feeling that it is one's duty, is regarded as the nature of goodness." -- Bhagavad Gita 17.20
It is no wonder then that in America, where community service is institutionalized as a well disciplined field, many wonder, where is Dharmic (eastern tradition) seva? Do Hindus serve the needy? Where is community service through their faith based institutions? What theology guides the Hindus to serve?
Our research shows seva is done in many ways by the Hindu Americans, but seems to be "hidden" and under-reported.
To bridge this gap, and augment the existing ongoing seva activities, Hindu American Seva Charities, with the blessings and support of many spiritual leaders, launched a strategic initiative to bring seva to greater prominence. The aim is to encourage all Dharmic institutions and people of all Hindu sampradayas (congregations) to bring seva to the forefront through "UtsavSeva", (FestivalSeva) which invokes the spiritual values of our many Utsavs (festivals) that are celebrated through out the year in every part of the world where Hindus live.
Last week, I got an unexpected call from Shailly Barnes, a lawyer and partner at RRA (Public Law + Social Innovation) who is using law to address poverty and has a special interest in the right to adequate food, especially as it relates to gender rights and rural livelihoods. Shailly's questioning and her desire to understand her faith, in her own terms, was music to my ears. Here was another fellow traveler who has begun her journey of self discovery and service, eloquently expressed below in her own words....
"I am a lawyer working in law and poverty, specifically, using law to address poverty and structural inequality and to compel systemic change. As I've become more engaged in this work, and exposed to the incredible leadership of poor people's organizations in the United States, Colombia, India and around the world, I have returned to my Hindu faith searching for a source of strength and moral force. And, during this time of Kalaseva (HASC's FestivalSeva program), while I think about what it means to serve for the welfare of all beings, I have found a compelling social justice current underlying the basic principles of Hinduism, which not only informs my understanding of the world, but gives me a sense of grounding as I continue in this struggle for what is good and right for all.
Growing up in a Hindu-Jain family, religion was always a part of my life in the sense that there were always rituals to learn about, ceremonies that were taking place, and classes to attend at our Hindu temple. For many years, however, the main lesson that I took from my religion was one of dedication and detachment -- intertwining the concepts of dharma and karma -- to work hard, to do your best at everything you do, but to remain unattached to the results of those actions, because those are far beyond our control.
While it may sound a bit ironic, I eventually revisited these fundamental teachings of Hinduism after being exposed to the socially engaged leadership of two Abrahamic traditions -- Islam in Niger, West Africa, and then Christianity in New York City, through the Poverty Initiative at Union Theological Seminary. In Niger, it was through the efforts and understanding of Sufi Sheiks that I came to see first hand the role and influence of religious institutions and authority in addressing social inequalities that were impacting their community of believers, as well as the responsibility that was placed upon these leaders by their community. In New York, through the Poverty Initiative and its Poverty Scholars Program, which brings together community leaders from a coalition of organizations around the country, I have seen how deliberately its leaders have interpreted Jesus' message of social justice, bringing the words and lessons of the Bible to life, as a way to understand how to relate to poverty and what we can and should do about it.
Inspired by these leaders in two very different religions, I returned to my own, seeking for an understanding of how Hinduism relates to and understands poverty. It has been difficult to find an explicitly similar "apples to apples" comparison. The most common interpretations of Hinduism vis-Ã -vis social justice vacillate between (a) a fatalistic acceptance of our individual or social circumstances -- for the poor and non-poor alike, it is this or that person's fate to live out this lifetime in their conditions, for good or for bad, and, from a personal point of view, I am living out my karma acquired over previous lifetimes - or (b) aspire at the most to service to the poor to alleviate pressing and immediate concerns, such as hunger and homelessness. I recognize that, in varying degrees, both of these interpretations have their utility; service in particular is a very important part of Hindu culture and plays a necessary role in addressing humanitarian concerns. However, in my opinion, both of these interpretations remain limited in that they seem to not address the structural causes of social injustices like poverty, hunger, and homelessness, and, therefore, appear on the surface to not provide for systemic social change.
That said, I know that the understanding I am looking for exists -- it is there in the teachings of Mahatma Gandhi and as later interpreted by Dr. Rev. Martin Luther King, Jr. Gandhi said that "the whole gamut of man's activities ... constitutes an indivisible whole. You cannot divide life, social, economic, political and purely religious, into watertight compartments ... " Indeed, the concepts of karma, duty and re-incarnation emphasize a one-ness or a unity to all creation. This is not to say that all creation is the same, but that it is equally of value to the whole of creation -- the whole cannot be a whole without all of its bits and parts. In this sense, Hinduism has great potential to provoke a sense of identity that transcends all kinds of difference, whether that difference is religious, ideological, or relating to power and wealth -- so that in the tree, the sun, the cow, the homeless family, and even the banker or politician, I see that unity of being. And in all of these, I see ... me. I recognize that where they are is where I once was, or where I am, or where I may be, which is at one and the same time lifting the illusion, maya, of our current realities and apparent differences, recognizing what I have in common with all souls before and after this life, without falling into the trap of a fatalistic acceptance of our circumstances.
Although not Hindu by faith, Dr. Rev. Martin Luther King Jr. studied Gandhian philosophy and spoke about the "interrelated structure of reality," where "whatever affects one directly, affects all indirectly. I can never be what I ought to be until you are what you ought to be." His words further delineate a Hindu theology that, for me, provides a powerful source for a united front in this struggle for social justice. In this theology, our duty, our dharma, is to do what is right for all, which, in my line of work means addressing the structural causes of injustice (adharma) that are contrary to the good of all. We live in global society that is systemically denying human dignity at a rampant scale -- for at least 1.4 billion people around the world, including upwards of 43 million people in the United States -- in the guise of unemployment, underemployment, homelessness, hunger, malnutrition, and other dimensions of human vulnerability and insecurity. Because of our one-ness, even those of us who are not hungry suffer the injustice of a system that perpetuates hunger.
Thus, in my work with the waste pickers in Cali, Colombia, the greenest of low-income workers, who search and salvage recyclable materials from the city's trash every day, only to earn less than $2 a day, or in my relationships with Poverty Scholars from West Virginia, Philadelphia, Baltimore, New York, Florida, Vermont and Detroit, who are fighting for their land to not be ravaged, their labor -- whether in a field, factory, stadium or someone else's home -- to not be abused, their rights to heat in the winter and a roof at all times to be respected, fulfilled and protected, I join a struggle against adharma, hands linked, for a society where liberty and justice are truly for all.
Of course, I am just beginning down this road of understanding my faith and how it might ground my work. I hope to learn from Gandhi and Dr. King, as well as other Indian organizations like HASC and leaders, for instance Dr. Vandana Shiva's organization, Navdanya, an organization of over 500,000 rural farmers in India who have been fighting for legitimacy in their rural livelihoods by challenging the ideas of intellectual property and protecting their rights to biodiversity and sustainable agriculture. I hope that, from these teachers and organizations, their leadership, members and work -- that may or may not be explicitly theological, but still embodies a living Hindu theology -- I will further my own understanding of Hinduism and how to actualize its potential to realize social justice."
.......so here is a quintessential Hindu way of understanding one's own dharmic path through self enquiry. Seva is the cornerstone of the Vedantic Hindu philosophy of Yoga as described in Bhagavad Gita and other sacred literature. It just requires spiritual self inquiry and discovery through inner transformation.
I think, now is also the time to for the New Americans and people of Dharmic (eastern tradition) to be more fully engaged to serve by developing institutional capacity. Established programs such as AmeriCorps Vista of Corporation of National and Community Service, can augment building of sustainable infrastructures. We need to ensure such programs are not cut from current Federal budget debates as they are avenues to leverage the new talent to strengthen America.
We at Hindu American Seva Charities encourage all to join the Seva Movement and experientially realize it is a journey of transformation through Self-inspired Service ...with sustainable infrastructures....
Follow Anju Bhargava on Twitter: www.twitter.com/hindusevausa
Saumya Arya Haas: The Definition of Rape, My Rage and Hindu Goddess Wisdom
Erndl - Hindu Ethics, Social Justice, and Human Rights in India
However to stress the point of "Seva", by Vedic customs to others, ignorant of the whole spiritual concept may lead to unnecessary pedantic discussion as I observe in the comments here.
Anju has tried to condense several aspects in one. Seva, one's spiritual upliftment, yoga, interfaith cohesion, its worldly impact on political socio-economic policies and so on. That is why there is such a confusion here.
Coming to Geeta, there are three slokas: 17:20, 21 & 22 emphasising three types of Seva viz. Saatvic, Raajsic & Taamsic respectively. Each has its own value and except the Saatvic type, rest will be inadvisable. Most important point is that a "Seva" to in undeserving or the evil person or institution will backfire on you and one is advised to exercise restraint in such situation. Even a free advice to such characters must be despised.
Then Anju raised the issue of publicity, yes in olden Indian tradition, it was strongly advised to desist from such practices when the entire society was homogenised; in contrast to present day inhomogenious vast number of competing groups preying on each other. Therefore it has to be looked at in the present milieu and hence the need for publicity as Anju has explained for a variety of reasons apart from the awareness campaign, so important towards interfaith mix.
God bless
Dr. O. P. Sudrania
I appreciate the import and spirit behind your article. The gita passage you invoke of Chapter 17.20 actually has nothing to do with seva or service, infact the word isn't used it is Daanam or gift or charity. The context Krishna used it is very particular in the vedic and hindu sense. Daanam is gift usually physical in nature not similar to seva, given to a "worthy" person here (sanskrit: paatre) indicates someone of high character, skill, knowledge or stature. Someone worthy of lauding. The idea is to gift these people without expectation of anything including recognition of charity.
The proper idea of service cames via the ashrama system specificially the grihasta (householder) period. During that quarter of one's life they are to perform nara yagna (offerings to humans) and bhuta yagna (offerings to all beings). In both those yagnas (offerings/sacrifices), the person is to provide shelter, food and help/service to humans and other beings including animals and plants. It is here that things like "anna-dhaanam" (food giving) comes into play. According to hindu thought, once one enters the stage of householder they are charged with the duty (dharma) of charity and service to all beings.
The cornerstone of "hinduism" is stated in a simple truth, that which endures in me endures in all things. That animating principle is the unity and once we see that, seva, daanam and compassion will issue out in our lives.
Your interpretation narrows the meaning of the sloka considerable. Many scholarly interpretations are much broader. As we see it, sloka talks about giving without expectation (which can physical or non physical service). Additional if it recommended it is given to a person who is qualified meaning needs it and at the right time (when the need is).
I think there is a big difference between being academically and historically honest with wanting to establish or reinforce a spiritual discipline. The Mahabharata, Ramayana and all other scriptures have to been understood from the context they were expressed and written in. Verse 20 of Chapter 17 is part of a larger context where Krishna is delineating to Arjuna what constitutes Sattva, Rajas and Tamas behavior. In Chapter 17 verse 22, Krishna refers to giving charity or gifts at an improper time, place or unworthy people is Tamas. It clearly is not meant in the sense of a qualified person who is needy or the time when they need it. Furthermore, it is clear reference to the Vedic concept of giving gifts not doing service. My point is simply this, if you want to advocate a particular spiritual idea, it is important to understand where it comes from, especially in the Hindu tradition where grammar, sentence structure, situations and etymology are of fundamental importance.
The proper ideas which you want to describe are described by Krishna in Chapter 3 as Lokasamgraha (welfare for all beings). Here he tells arjuna that he should perform all his duties including nara yagna and bhuta yagna, with the idea in mind of Lokasamgraha just as Janaka did before him. Lokasamgraha is the cornerstone of Krishna's social philosophy, acting for the benefit of all worlds/beings. It is a duty for all hindus to behave with Lokasamgraha in mind. Work to uplift all beings.
There are traditions within Hinduism that emphasize selfless community service. Other traditions such as Karma Yoga emphasize that fulfilling one's social responsibility to one's duty towards one's family is the foremost form of community service.
At the other extreme, advaitya philosophy suggests that community service in itself is selfish as it is ultimately done with the intention of helping oneself. It argues that all altruism is selfish. This tradition came to this conclusion centuries before Darwin (listen here: http://www.radiolab.org/2010/dec/14/). As a result, advaitya philosophy stresses introspection of motives and betterment of self rather than service alone.
It should be noted that among Hindus there is no consensus as to the answer.
I dont know what interpretation of advaita philosophy you are talking about, but in most cases serving others is an important corner stone. Developing oneself is important. For example in the airplane they tell you first put the mask on yourself, then help others. If you are not functioning how will you enable another.In this context helping oneself is to improve oneself. So I assume that was the thought that may have been the interpretation. Of course, there are human beings (including Hindus) who interpret that I am only for myself, that is an unfortunate way of looking at it.
Most contemporary spiritual leaders I have interacted with emphasize the importance of helping others along with self development. . You can see it in the works of Sri Sri Ravi Sankar, Swami Dayananda Saraswati, Dada Vaswani, Mata Amritananda, Chinmaya Mission, Gayatri Pariwar, Swami Chidanand, Baba Ramdev to name a few...They recognize it needs to be stressed more and are supporting our efforts of promoting UtsavSeva or FestivalSeva year round.
I have seen you repeatedly stress "Hindus believe in one God". Please explain this clearly lest people who read this might start considering Hindus to be monotheistic and the same as the 3 Abrahamic religions. Hinduism is not monotheistic in that sense. Hinduism is closer to monism or even agnosticism, but definitely not the abrahamic version of monotheism. Don't let considerations for consensus cloud facts.
Even amongst the astikas which includes Vedantists, Nyaya, Samkhya and others, there is no agreement as to anything except "we believe in the apaurasheya (revealed) nature of the vedas". Seva is not an important feature of these philosophies but it is an important feature of grihasta ashrama dharma. The mimamsakas believe in only rituals, that is the key to salvation not the more "spiritual" things like meditation and all, seva isn't on their spectrum. Caravakas, who many hindus would still consider hindu, were atheists and didn't believe in anything but the senses even inference they thought was ultimately pointless. They advocated a moral life but also a hedonic one. I think most hindus have no idea what they believe or what "hinduism" holds to be central if anything at all.
What i like about them is the fact that they condemn no religion nor do they believe that their religion is superior to others or that their god(s) are the only true one.
Hindusim has a place for all kinds - from the atheist to the staunch believer to the middle ground agnostic....I have seen Hindu's in India - happily celebrate Christmas and other religious holiday's while you will see churches and mosque's dotting the landscape along with numerous temples.
Hindu tolerance for all faiths can be attributed to philosophy and thought advocated in Hinduism's ancient text such as the Rig Veda (dated to over 2000 BC) which says ' The Truth is One, but the sages call It by different Names '.
There can no better example of Hinduism's tolerance than the fact that India is perhaps the one country where migrant Jew's were never harassed in ancient times.
Here in America we dont have sustainable infrastructures to serve. Many Hindus go to the local churches and do their volunteer work for example they cook for homeless and are engaged in interfaith service activities. But more could be engaged. In the last 3 decades many temples have come and these could serve as conduits for service. We hope more seva centers will be developed to serve those in need within the community and community at large.
So this will be a way to expand seva in America, doing one's karma, following the dharma to strengthen the country.
Why is that a problem? Isn't that a perfect attribute of what it means to be a hindu -- to not perform charity for recognition (strongly emphasized in Jainism, for example). In any case, on the one hand you say "no record" for ample philanthropy already performed. And on the other you imply there are not enough seva centers. Hence my confusion.
I'm all for individuals serving in their communities, I'm just trying to understand your reasons.
I sincerely adhere to Ms. Barnes inquiry and reflection. Is the service to others -as instructed / supported by religion - capable of making real change for those who suffer? How demanding is Hinduism, Christianism, Islamism, Judaism on our souls and moral fiber towards others? Service can not only be a matter of giving a few coins in church, signing a check for food or washing the feet of the poor. There must be something about the duties and values of teaming, solidarity, equalness and courage to orient our service to others. Religion cannot be the mere backstop for contemporary private philanthropy or public assistance, there must be something claiming for inclusion, fairness and dignified treatment to others. Because in fact it is in bad law and negligent policy making where most poverty traps and discrimination barriers are bred, and it is with our indifference that they are grown. Where is it that religions ask us to step forward and team with the poverty trapped for empowerment and systemic change? Where is it that we can find religious encouragement for stepping in and claiming space, protection and opportunities for those that have been ignored or left behind by the established rules of the game? Shailly is certainly in a valuable quest, and I, for one, will be paying attention.
The specific concept here would be "Karma". To the question "why do things happen the way they do?", the answer given is "Karma". This answer is in contrast to "God's will", which is a kind of fatalism. "Karma" meaning "action" or "deed" actually places the emphasis on the individual, rather than some supposed 'destiny', whether ordained by God, or due to some supposed mechanistic, predetermination written into the laws of nature.
Karma as a concept actually places the onus on the individual to exert self-effort, rather than fall prey to fatalism. The Yoga Vasistha (500 CE) expresses this clearly.
"Fate or divine dispensation is merely a convention which has come to be regarded as truth by being repeatedly declared to be true. If this god is truly the ordainer of everything in this world, of what meaning is any action, and whom should one teach at all?"
The Concise Yoga Vasistha, Translated by Swami Venkatesananda • State University of New York Press, 1984
http://www.accesstoinsight.org/lib/study/kamma.html
I know if a member of one of the lowest castes moves into a large city, he or she can "escape" the caste, live anonymously, so to speak. But what about the people of underdeveloped villages of India who can't escape; these villiages have hundreds of millions of citizens who still abide by the cast system.
Keeping people under this economic/religious system doesn't make sense to most Americans. They can accept the many gods of Hinduism, but not the caste system.
http://www.huffingtonpost.com/suhag-a-shukla-esq/hinduisms-white-elephant-_b_794813.html
Its a topic which is generally understood in a caricatured way, and I thought that the blog and comments did justice to the issue.
The British scholars are the ones who imported their vision of a rigid social system based on birthright, that is not how Hinduism works. Several generations later of British approved education and we've got incredibly ignorant people blathering on about this mysterious thing that everywhere else in the world is simply class distinctions.
Jati is community group into which your were born and your Varna is the profession that you chose based on you individual strengths and weaknesses. What you "know" is conjecture and based on little fact, and little research. Your basis is off, one's "caste" as created and labeled in stone by the British census system does not preclude one from anything at all. Education is available, scholarships etc. Members of every caste even the ones your you vaguely point out are found in nearly every profession, from the highest political office, to doctors, lawyers, teachers, engineers etc.
Most Americans can barely find their own country on a map, and are ignorant about how other counties actually work. If they'd try to educate themselves, perhaps they could learn a thing or two from the only truly secular democratic nation.