Hinduism and its Rituals

Hinduism is based on Vedas. Vedas are a philosophy, in so much as it is a tretise on how to lead an ideal life rather than a religious do’s and don’t’s. Vedas do not bind any individual on its practise. They are but a guiding force, a torch for the man to equip himself in order to live a respectable life and achieve his Universal Goal.

This is where Hinduism differs from other religions. The holy books of other religions prescribe an individual his do’s and don’ts. There is, however, one part of Vedas that deals with the subject of rituals, which is mentioned as one’s duty which must be done in order to achieve the Universal Goal. In so much as the teachings in the Vedas are immortal and is valid for all times, its rituals prescribed may not be and can differ with the change. Over the years these rituals were modified by societies probably in line with the environment prevailing at that time. Such modifications if not done subsequently by changing societies, lead to superstitions. Strangely, the Organisations or individuals behind these modifications are largely unknown.

There are so many rituals that an individual is required to perform in his life which need to be considered in the present times. One of them is the rituals to be performed on the death of his relative. I am sure not many understand the significance behind these rituals. They blindly pay the money to the purohit to perform these rituals. Rituals done without a dedications and devotion are worse than not performing them. Some of the individuals are not able to perform such rituals. For eg. a son based abroad cannot be expected to perform these rituals in the true spirit. There are instances when purohits are not sincere and fleece the hapless man. In certain cities in our own country it is becoming increasingly difficult to find purohits to perform them. Also rituals vary depending on the communities and regions. There is something in such rituals called as ‘Dharma’ or charity, which the bereaved person is supposed to compulsorily give. But the quality and quantity varies with the interpretation of the priest. Sometimes it so happens that the sons and daughters of the priest are well settled abroad and the priest being well-to-do now feels below his dignity to received such charities. In the olden days when there were joint familes with many members in a family, the concept of family doctor or family priest existed. Both these have broken up in today’s world.

In other religions the procedure to be followed in the funeral service is done by the Institution, such as the Church or the Dargah. But in Hinduism this is left to the priest. There are some Hindu Organisations involved in such activities but they are confined to that small area.

Certain rituals are based on caste. The caste system itself has become irrelevant today and therefore the rituals based on these also stand redundant in today’s times.

The Hindu religious organisations must unify and research into these rituals. They must retain relevant and valid rituals and discard irrelevant and unwanted. They must also entrust the performance of such rituals to certain bodies employing priests who can guide the common men towards a satisfying performance of such rituals both in terms of quality and cost. The charges for various services can be prescribed. The quantum of charity can be left to the individual depending on his financial capability. In the absence of a laid out procedure an individual born in a Hindu family is always left with a dubious mind whether he has done his duty or not. He is forced to come to a compromise rather than a satisfaction that he has been able to perform his duty towards his relatives, neighbours and society at large.