In Nepal : Hinduism
or Animism? by: Pabitra M. Bhandari
I. INTRODUCTION: HINDUISM OR ANIMISM
It was sock for an Indian visitor to see the “Animisted Hinduism” in Nepal who
learned to be a Hindu as a vegetarian. After his visit to Nepal , One
reflected like this.
“I knew that Nepal was declared a Hindu state… visiting a temple, I observed all the chickens
and goat’s people were bringing into the temple. I felt awkward taking the prasad
that looked like it had touched animals' blood.”[1]
The world knows that Nepal is the only Hindu kingdom
existed at present. But, when we see the practices and beliefs of Nepali people
it is hard to find single genuine Hindu. Hinduism in Nepal is different than it is in India ; it is
mixed with Buddhism which is originally atheism and other minor religious
elements.[2] In Nepal they have
no “pillar of faith” to up hold. People are not Hindu on behalf of what they
believe and what they do not, but simply as born in a Hindu family, a person is
recognized as Hindu. It is no more a matter of faith but just a way of living. Hinduism
is very much attached to their daily life in animistic form rather than a
doctrinal basis.[3]
Religion concerns every sphere of life and activity, social, economic, legal
and political. It has pragmatic functions like: to have material benefits, to
cure disease, to avoid the displeasure of deities, and to bring attainment of
skill in crafts, in occupation or profession.[4] They
have many different rituals, temples and festivals which are evolved from the
Hinduism, which is in India .
A. History and Current Status
Hindu mythology points their history around 4,000,000 years before when the
Kathmandu valley was just a lake. Because of
different arrivals of incarnation of Vishnu and his contribution to the land,
it changed to the present condition of Nepal . The last incarnation of
Vishnu will happen at the end of this age and take over all the evil of this
world.[5] The
importation of religious tradition was done by two radical migrations around
second millennium B.C. The first one is of the Aryans who entered Nepal valley
with their cows and buffaloes and the next group is of the Magars and Gurungs
from north who occupied the hills and mountains. They used to worship Shiva as
well as serpents, trees, etc as gods. That time they were not the Hindus as we
understand today.[6]
But historically the Hindu character shows to the thirteenth century, when Muslims
conquered the Northern India and displaced the
Hindu rulers of Brahmin and Kshatriya, who moved to the hills of Nepal . They
bought their doctrine and practices along with them.[7]
Today, 89.5
percent population is Hindu which does not indicate the status of orthodox
Hindus.
“The
socio-cultural condition of the nation is marked by ethnic mosaic and cultural
plurality. The Special feature of Nepali Hinduism is seen in its power for
synthesis and assimilation, such assimilation contained the elements of
demonism, tantrism and Buddhism.”[8]
B. Dimensions of Nepalese Hinduism
According to Ninian Smart, by analyzing different dimensions of a religious
society, one can have balanced description of the movements which have
animated the human spirit and taken a place in the shaping of society.[9] Nepalese Hinduism has almost all the
dimensions that Ninian Smart mentions in His book, but some of those dimension,
e.g. ritual dimension and the material dimensions, are much stronger than dimensions
like: doctrinal and experiential
dimension.
As their narrative dimensions the
Nepali people use the story of different gods and goddesses and their war and
victory over evil. Especially life stories of Rama, Krishna ,
and Kali etc, are more popular. Stories of origin of different deities
and the sacred places are very much popular and meaningful to their worship and
daily living. For example: origin of Pashupati which is one of the most
ancient and important Shiva temple in Kathmandu .
According to them:
“Shiva
was very fond of Sleshmantaka Jungle (to the immediate east of
Pashupatinath temple); and so, he came down with his consort, Parvati,
to roam around in this Jungle in the guise of a mriga (deer). When Lord Shiva was found missing among the devagana
(gods) for a long period, they became unhappy and went around looking for
him. After long search they found Lord
Shiva in Slesmantaka Jungle in the form of a single horned triple eyed
deer. Brahma, Vishnu and Indra
recognized him at once and tried get control over him holding his horn. The deer, hopped across the river Bagmati,
but his horn broke into three pieces, falling into the hands of Brahma, Vishnu,
and Indra. Later, as commanded by
Lord Shiva himself, the pieces of horns in the hands of Brahma, Vishnu, and Indra
were respectively established in the south, Gokarneswor Linga on
Saran (India )
in the south, Gokarneswor Linga on the north Bank of Bagmati and
as Sarvakaneswara Linga at Amaravati. After this Lord
Shiva established himself on the western bank of Bagmati.”[10]
This is just a example Mythical
narration of one of the temple
of Nepal . There are
thousands of Temple
all aver the country and they have different mythological narrations are passed
on to generations. Feasts, Festivals and Observances are the most important
dimensions of the Hinduism in Nepal .
In another sense people think themselves religious only on the basis of their
practices and observance of rituals and festivals. Of the Hindu Festivals, “Dassera”
of “Durga Puja” is most celebrated, and is a week of many functions
in Nepal .
It is done for the commemoration victory of Durga over a demon Mahishasur.
This festival is celebrated by observing different rituals, sacrificing animals
in Durga temple etc.[11] Same
time there are many other festivals in Nepal, among these Bhai tika
(festival of brothers and sisters); Chhat (worship of sun god); Nag
Panchami (worship of Snake God), Saraswati puja (worship of God of
wisdom), and Laxmi puja (worship of god of wealth) etc.[12] all
these above mentioned are the festivals but all of these festivals have to do
something with the Hindu Gods. In Nepal , if there is a public
holiday, it has something to do with Hindu Rituals. Temples , Stupas can come under the
material dimension.
II. ANIMISTIC CHARACTERISTIC OF “THE HINDUISM IN
NEPAL ”
Basic elements of Animism are “Sacred
people,” “Sacred time”, “Sacred object” and “Sacred Places.”[13] All
these elements are clearly seen in Nepalese Hinduism. On every aspect of it, we can see the animistic
characteristics which are given below.
1. Sacred
people
Caste system is an important part
of Hindu social system. And the ritual and social life is based on his status
on the caste system. Profession, economy, marriage and other religious
ceremony, conversation and contact with other people all depends upon it. Brahman
is the highest and holiest caste of all. He is considered to be sacred even
from the Vedic culture.[14] Some of
the priests of different families are responsible for performing the same kind
of rites to the same gods. Not only Brahman, but the devotees, and sadhus
are also considered as the holy man in Hinduism in Nepal . Only these Holy men can
perform the rituals and worship in the various temples.[15]
2. Sacred
Time:
Hinduism has their own calendar of
festivals. The time mentioned in the calendar is the
sacred one or can not be broken.
Even in the most famous temple in Kathmandu , Pashupatinath
only opens early morning till noon .
After that the door of the temple for special worship will be closed. People go
to Pashupatinath on the occasion of Shivaratri, Ekadasi, Rakshabandhan,
Grahana, and Poornima which is considered as the sacred time to
visit Pashupatinath.[16]
3. Sacred
Space
4. Sacred
Objects:
There are many sacred objects in Hinduism,
which are often worship as they do to their gods. Cow is holy animal in Nepal as well
as the National Animal. Swastika is the symbol of auspiciousness and
good fortune--literally "It is well." Sri Chakra yantra
is central to Shakta reverence and meditation. Often rendered in three
dimensions in rock or metal, its nine joining triangles symbolize Siva-Shakti's
multidimensional manifestations. Gaja is the elephant, king of animals
and sign of royalty and power. Vata, the banyan tree, Ficus indicus,
symbolizes Hinduism, which branches out in all orders, draws from many roots,
spreads shade far and wide, yet stems from one great trunk. Siva as Silent Sage
sits beneath it. Kalachakra, "wheel, or circle, of time," is
the pictogram of perfect creation, of the cycles of continuation. Time and
space are entwined, and eight spokes mark the directions, each ruled by a Deity
and having a unique quality. Sivalinga is the ancient mark or mark of
God. This oval stone is a formless form betokening Parasiva, That which
can never be described or described. The pitha, based, represents Siva's
manifest Parashakti.[18]
III. IT’S TENSION WITH FOREIGN RELIGION:
CHRISTIANITY
Christianity and Hinduism look totally different thoughts and beliefs. Often
Christians criticize Hinduism saying that they believe in one many gods and
worshiping everything. The origin, myths and narration all are different from
each other. Still we can find some similar aspects in both religion which can
be useful to make a bridge to preach the Gospel. Some of the similarities which
are to be emphasized and some of the differences which should be cautioned, are
given below.
A. Similarities and differences between
Christianity and Hinduism
Elements of Faith
|
Christianity
|
Hinduism
|
1. One
Supreme God
|
One Supreme God,
Who is the Lord of Everything. But He revealed himself in three different
personalities(Gen. 1; Mat 28:9; Deut. 6:4
|
In Puranas,
they have mono theistic concept of God. sometimes term “absolute” being is
used instead of Supreme God[19]
|
2. Sources
of Authority
|
God is the source
of all authority and He has given us written his code Bible which is the sole
authority of Christianity
(2 Tim. 3:16-17)
|
They have many
scriptures written by ancient wise men like: Vedas, Upanishads, Geeta etc.
[20]
|
3. Incarnation
|
Jesus Christ is the
one and only incarnated revelation of God, from outside of this cosmos. (John
1: 1-13)
|
Many
incarnations but this cosmos, they can easily accept that Jesus is one of
those incarnations. [21]
|
4. Human
being
|
Human is part of
creation but created in the image of the one and only Triune God. Each person
is unique and precious before God. (Gen 1:26-28)
|
Human is a part
of God or ultimate reality, physical body has not much value. Every person
has essence of deity.
|
5. Human
problems
|
Human is sinner
because he rejected God and Disobeyed Him. (Rom
|
The Present
condition of human being is Illusion; and they re unaware of their oneness
with God. Human is with in the cycle of samsara (reincarnation)[22]
|
6. Solution
for the human problems
|
Human can be free
from the sin only by the grace of God through Jesus Christ. Christ has
already paid the ransom for the sin, and faith in Him can save a man from
eternal punishment. (Eph. 2:8-9)
|
God of human
life is to achieve liberation from the cycle of Karma, and to be united in the
ultimate reality which is also called Brahma. They usually practice
Yoga (path of discipline) to achieve the freedom from it. [23]
|
7. Ethics
|
Ultimate values for
humanity are based on God’s character,
(2 Cor. 5:14-21)
|
Deeds are right
if they produce good conditions, deeds are wrong if they produce harm to one’s
self or to the world in general.[24]
|
8. Life
after death
|
Eternal
fellowship with God in Heaven or eternal separation from God in hell. (Rev.
20,22)
|
Cycles of reincarnation and ultimate state of
existence is
moksha[25]
|
B. Grounds for sharing the Gospel to them
When we look at the similarities and differences between the Christianity
and the Hinduism, we can easily compare the things and point of the weakness of
the Hinduism. By the missionaries and the Evangelist one thing should be
understood very well is that Evangelism is “Changing the Religion but not
changing the culture.” If a Christian carries his doctrine and good news along
with him not a western culture, His effort will be fruitful.[26]
1. The first thing we can find out is the
concept of “One God” or the “absoluteness” in Hinduism. But they have been
worshiping several gods actually which are not God. One can give them a call to
the gospel through which there is access to the ultimate real God.[27]
2. Human problems can be another bridge for the
gospel to enter Hindu kingdom. Both Christianity and Hinduism believe that
there is problem in humanity, and it has to be broken down. Hinduism, human
himself is trying to breakdown the problem which is not possible because one
can not cut the branch of a tree while he is hanging on it. Someone should be
there to help him to get down. Christ can be the person who can help one to get
rid of his problems.[28]
3. The best ground for preaching the gospel can
be the ethical ground. Christian ethic is grounded on the goodness and
perfection of God. Hinduism also prefers good works but they don’t have any
standard or norms to measure the goodness. Hindus are also to live a good life
but they don’t have a proper definition of goodness. Christ can be preached as
a best model to follow. [29]
IV. CONCLUSION
Nepal is a small country, but it has many gods but none of them are useful.
All its characters show that it is practicing animism, but it holds the
doctrine of the Indian Hinduism. People are thirst for the living water. In
search of the water they have been digging well here and there, but they never
got the water they are searching for, because they do not know the real taste
of water. Missionaries and evangelist do not have the task to give the water,
but also teach them how the real water looks likes. The people are dying
because of their ignorance, it is the responsibilities for Christian to carry
the appropriate sample of living water and distribute to them.
SELECTED BIBLIOGRAPHY
Bista, Dhor Bahadur. People of Nepal . Kathmandu, Nepal:
Ratna Pustak Bhandar, 1996.
Casino, Tereso C. World Religions, 2003 spring, Torch
Trinity Graduate School of Theology, Seoul .
Mahter, George A. and Larry A. Nichols. Dictionary
of cults, sects, Religions and the Occult. Grand Rapids , Michigan :
Zondervan Publishing House, 1993.
McDowell, Josh and Donstewart. Handbook of today’s
religions. London :
Thomas Nelson Publishers, 1983.
Mushi Shew Shunker Shing and Pandit Sri Gunanand, History
of Nepal (Delhi, India: Low price Publications, 1977), 50.
Naidu, Sushil K. Nepal: Society and Culture. Delhi , India :
Kalinga publication, 1999.
Sharma, Bal Krishna. The Origin of Caste System in
Hinduism And its Relevance in the Present Context. Kathmandu , Nepal :
Samdan Publishers, 1999.
Smart, Ninian. The World’s Religions, 2d ed.
London : Cambridge University press, 1998.
Staffner, S.J. Hans. Jesus Christ and the Hindu
community. Anand , India : Gujarat
Sahitya Prakash, 1988.
Stephen, Anil. “The Church at the Top of the World.” Christianity Today Magazine,
April 3, 2000 , 56-59.
Vaidya, T.R. and B.R. Bajracharya. Nepal :
People and Culture. New Delhi ,
India : Anmol
Publication, 1996.
CITED INTERNET SOURCES
Bhat, Deepa.
“How
I discovered a nonvegetarian Hinduism,” Google; available from http://www.hinduismtoday.com/2001/5-6/09_in_my_opinion.html; Internet, 23 April, 2003 .
Sharma S. “How Hindu is the
Other Hindu-Stan?,”
Google; available from http:://www.south-asia.com/himal/May/howhindu.htm;
Internet;
“Festivals in Nepal ,” Google;
available from http:// members.tripod.comnepalee/pashupatinath.
html; internet; 23 April 2003 .
“Ancient Symbols of
Hinduism,” Google; Available from http://www.hinduism
-today.com/archives/1997/2/1997-2-14.shtml;
Internet; 9 May 2003 .
[1] Deepa Bhat, “How I discovered a nonvegetarian Hinduism,” Google; available from
http://www.hinduismtoday.com/2001/5-6/09_in_my_opinion.html; Internet, 23 April, 2003 .
[2] T.R. Vaidya and B.R. Bajracharya , Nepal :
People and Culture (New Delhi, India: Anmol Publication, 1996), 25.
[3]
S. Sharma http, “How Hindu is the Other Hindu-Stan?,” Google; available from http:://www.south-asia.com/himal/May/howhindu.htm;
Internet;
[4] Sushil K. Naidu, Nepal: Society and Culture (Delhi,
India: Kalinga publication, 1999), 115.
[5] Mushi Shew Shunker Shing and Pandit Sri Gunanand, History
of Nepal (Delhi, India: Low price Publications, 1977), 50.
[6] Bal Krishna Sharma, The Origin of Caste System in
Hinduism And its Relevance in the Present Context (Kathmandu, Nepal: Samdan
Publishers, 1999),76.
[7]
S. Sharma “How Hindu is the
Other Hindu-Stan?,” Google; available
from http://www.south-asia.com/himal/May/howhindu.htm,
23 April 2003 .
[8] Bal Krishna Sharma, 104.
[10]
“Festivals in Nepal ,”
Google; available from http:// members.tripod.com /nepalee/pashupatinath. html; internet; 23 April 2003 .
[11] T.R. Vaidya and B.R. Bajracharya, 81.
[12] Sushil K. Naidu, Nepal: Society and Culture, (Delhi,
India: Kalinga publication, 1999), 104.
[13] Tereso C. Casino, World Religions, 2003 spring, Torch
Trinity Graduate School of Theology, Seoul .
[14] Bal Krishna Sharma, The Origin of Caste System in
Hinduism And its Relevance in the Present Context (Kathmandu, Nepal: Samdan
Publishers, 1999),17.
[15] Dhor Bahadur Bista, People of Nepal (Kathmandu,
Nepal: Ratna Pustak Bhandar, 1996), 123.
[17] Ibid.
[18]
“Ancient Symbols of Hinduism,” Google; Available from http://www.hinduism -today.com/archives/1997/2/1997-2-14.shtml;
Internet; 9 May 2003 .
[19] Josh McDowell and Donstewart, Handbook of today’s
religions (London: Thomas Nelson Publishers, 1983), 287.
[20] Ibid, 284.
[21] George A. Mahter and Larry A. Nichols, Dictionary
of cults, sects, Religions and the Occult (Grand Rapids, Michigan:
Zondervan Publishing House, 1993), 229.
[22] Josh McDowell and Donstewart, Handbook of today’s
religions (London: Thomas Nelson Publishers, 1983), 289
[23] Ibid.
[24] Ibid.
[25] George A. Mahter and Larry A. Nichols, Dictionary
of cults, sects, Religions and the Occult (Grand Rapids, Michigan:
Zondervan Publishing House, 1993), 186.
[26] Anil
Stephen, “The Church at the Top of the World,” Christianity Today Magazine,
April 3, 2000: 56.
[27] S.J. Hans Staffner, Jesus Christ and the Hindu
community (Anand, India: Gujarat Sahitya Prakash, 1988), 60.
[28] Ibid, 15.
[29] Ibid, 117.