Thursday, March 14, 2013

Protestant Ashrams


                                        
                             Protestant Christians are considered to be the pioneers of the Christian ashram movement in India.  The purpose of the Protestant ashram movement was to give India an Oriental Christ.

                                                       Christu-Kula Ashram

               The Christu-Kula Ashram was the first Protestant ashram and was started at Tirupattur, Tamil Nadu, in 1921 by S. Jesudason and Dr. E. Forrester Paton under the guidance of the National Missionary Society of India.  The Society had advocated the ashram model at its North India conference in 1912 as a valuable indigenous model for evangelism in India.  Although the founders were affiliated with the National Missionary Society, the ashram was established independent of control by any national or foreign organizations.[1]
               The term "Christu-Kula" means "family of Christ."  The ancient Hindu ashrams were called guru-kula, because they were centered around a guru.  The founders of the Christu-Kula Ashram recognized Christ as the only guru, therefore, they named their ashram Christu-Kula.  The ashram presently has one administrative head and three other permanent members to help manage activities.
               This ashram consists of a hospital, a small school, and a chapel built in the architectural style of the Dravidian Hindu temples, with two kopurams or towers.  The ashram also has ninety-one acres of land and sixteen buildings used to carry out its activities.[2]
               The activities of the ashram include daily morning and evening worship, caring for the sick in the hospital, and providing religious education to children.  The ashramites also participate in evangelism in nearby villages; however, they do not conduct the ordinance of baptism in the ashram.  People who accept Christ are led to become members of the Church of South India.[3]
               The primary aim of the ashram is to live an integrated life of prayer and action.[4]  This ashram emphasizes the principles of renunciation, brotherhood, celibacy, and service in order to realize the kingdom of God within the ashram context.

                                                      Christa Sishya Ashram

               The Christa Sishya Ashram is situated at Thadagam, Tamil Nadu.  It was founded by the Anglican Bishop, Herbert Pakenham Walsh, and his wife Clare on January, 1936, on a beautiful site of six and a half acres of land at the foot of the Nilgiri mountains.  The ashram originally followed Protestant principles and lifestyle, but today it is considered to be an Orthodox Syrian ashram.  Worship is conducted according to the Orthodox Syrian rite.
               The purpose of the ashram was evangelism, health care, and community development.  In order to realize these purposes, the ashram operated a medical center and two branch offices for village uplift work, and participated in village evangelism.  In the nineties, activities are limited to conducting retreats, seminars, and camps due to lack of membership.  In the beginning, married people were allowed to be members of the ashram, but for the past ten years celibacy was required of all seeking membership.  This has caused the ashram to lose some of its members and make ashram life unattractive to young people.[5]                           The study of these two Protestant ashrams clearly shows that the practice of celibacy has become a hindrance to the growth of ashrams in India today.  Most Catholic ashrams also follow the practice of celibacy, but are not declining because celibacy has long been an accepted form of life within the Catholic tradition.  Although Hindu ashrams and Catholic monasteries practice celibacy, this is not consistent with Scripture.


                                                          Catholic Ashrams

               Although the ashram movement began with the establishment of the first Protestant ashram in 1921, Catholics in general did not show much interest in the ashram model until Vatican II (1962-65).  However, a few Catholics like J. Monchanin and H. Le Saux seriously contemplated starting ashrams in the late forties.  Their main concern was to develop an indigenous liturgy and emphasize the contemplative life.  With these two ideas in mind, the first Catholic ashram was started in Tamil Nadu in 1950.  After Vatican II, many Catholics showed interest in the ashram model and established many Catholic ashrams in India.

                                                      Saccidananda Ashram

               Jules Monchanin and Henri Le Saux, French priests, founded the first Catholic ashram with the name Saccidananda in 1950.  The ashram is located near the holy river Cauvery, near Kulithali, Tamil Nadu.  The ashram looks very much like an ancient Hindu ashram with its huts, temple, meditation hall, library, gardens, and beautiful surroundings.
               After coming to India, Monchanin and Le Saux adopted the Sanskrit names Parama Arubi Ananda (The Bliss of the Supreme Spirit) and Abhishiktananda (The Bliss of the Anointed One), respectively.[6]  They realized that the real Christianization of India could come only by living a life of contemplation, meditation, worship, liturgy, and study.  They also considered the ideal of sanyasa as the most effective way of Christian witness.  They wanted to integrate the Christian monastic tradition with the Hindu sanyasa tradition in order to model a meaningful expression of Christianity in India.  In addition, they intended to identify themselves with the Hindu pursuit of the Absolute by relating the advaita view of the Absolute with their own experience of God, the Holy Trinity.[7]
               The name, Saccidhananda Ashram, conveys the idea that the Absolute which is conceived as sat (Being), cit (Consciousness), and ananda (Bliss) in Hindu tradition is identified with the Christian Trinity, Father, Son, and Holy Spirit by the founders.  Although the ashram is widely known as the Saccidhananda Ashram, it is officially called The Ashram of the Holy Trinity.[8]
               Monchanin died in 1957 and Le Saux moved from the ashram in 1968 to live the life of a hermit in the Himalayas and died in 1973.  After he left the ashram, Dom Bede Griffiths, a Welsh Benedictine, came from the Kurismala Ashram to take care of the Saccidananda Ashram.  At present (1993) he is recognized as the guru and the head of the ashram.  The ashramites are now affiliated with the Benedictine monastery of Camaldoli in Italy.[9]  However, the ashram is free to develop its own form of worship and lifestyle adapted from Hindu ashrams.
               The main activities of the ashram are meditation, study, classes on yoga and spirituality, corporate prayer three times a day, and work in the garden.  The ashram also observes major Christian and Hindu festivals like Pongal (harvest festival).  Involvement in social services and evangelism is limited.  However, the ashram runs a nursery school in one village and two spinning units in another village.
               The unique feature of this ashram is its adaptation of Hindu forms of worship.  I have visited the ashram three times and spoken with Bede Griffiths and others, and participated in their worship.  The worship consisted of bhajans, reading from Vedas, Upanishads, Bhagavad-Gita, Tamil classics and the Bible, arati (waving light), sprinkling of water, the ringing of bells, prayers, and distributing Kun-Kumam (purple powder to put on the forehead). 
        The worshippers sat cross-legged on the temple floor around an Indian lamp decorated with flowers, during a  worship which lasted for thirty minutes.  The Hindus who accompanied me participated in the worship without hesitation, but did not seem to understand the meaning of the rituals since no one explained the meaning behind the symbolism which had been adopted from Hinduism.  I felt that the ashram should have developed a method to explain the meaning of the rituals to the visitors.
               The Saccidananda Ashram is a great center for Christian spirituality, serving not only the Hindus but also Westerners who come to India in search of meaning and purpose in life.

                                                      Anbu Vazhvu Ashram

               The word "Anbu" means love and Vazhvu means "living the life."  Living the life of love is the ideal expressed through this ashram which is located in Palani, Tamil Nadu.  Palani is one of the pilgrim centers in Tamil Nadu for the devotees of Murugan, the popular Tamil god.  Father Philip Payant, a French-Canadian Holy Cross Father, founded this ashram in late 1972 on six acres of land where rice, vegetables, and fruits are grown for their own use as well as to help operate the ashram on a self-supporting basis.  The ashram also has other facilities such as a kitchen, dining room, huts,[10] and a well-organized library with much Tamil literature.[11]
               The objective of the ashram is to integrate the three ways (Jnana-marga, Karma-marga, and Bhakti-marga) using indigenous symbols, rituals, and music in worship.  Meditation is practiced in the personal prayer life of the ashramites.[12]  This ashram also strives to train the disciples for service with Helen Ralston recently reporting that twelve candidates have passed through the ashram training.[13]  
        The ashram did not seem to carry out any evangelistic work in the neighborhood.  However, its presence in a pilgrim center itself is a great Christian witness to the Hindus who come to this town.                          Thus far, we have seen how the ashram came from Hindu traditions and how it has been adapted in modern India by both Hindus and Christians.  Next, we turn our attention to some communities within Jewish and Christian traditions where practices similar to ashrams are followed, especially in respect to community life and spirituality.



        [1]Ibid., 70.
        [2]Thannickal, 171.
        [3]Ralston, 71.
        [4]Ibid., 173.
        [5]Ralston, 84-85.
        [6]Ibid., 92.
        [7]Viyagappa, 46.
        [8]Michael O'Toole, Christian Ashrams in India (Pune: Ishvani Kendra, 1983), 108.
        [9]Helen Ralston, "The Construction of Authority in the Christian Ashram Movement," Archives de Sciences Sociales des Religions (January-March 1989): 66.
        [10]Ralston, Christian Ashrams, 99.
        [11]O'Toole, 88.
        [12]Ralston, Christian Ashrams, 100.
        [13]Ibid., 99.

Wednesday, March 13, 2013

Hindu Ashrams




               There are numerous Hindu ashrams in India and the West.  For the purpose of this paper, only some of the significant ones representing various idealogies found in contemporary India are discussed.  These ashrams have made important contributions to the spiritual as well as cultural life of India.  In the following section a brief survey is given concerning each ashram, its history, objectives, and activities.

                                                         Ramakrishna Order
        The Ramakrishna Order is one of the well-known ashram movements in India and the West.  Some references were made above to the discipleship method followed in this order.
               The Ramakrishna Order was started by a poor Bengali Brahmin priest Ramakrishna and has been promoted all over the world by his disciple Swami Vivekananda, who came to the United States in 1893 to attend the World's Parliament of Religions held in Chicago.  After studying and practicing various religious traditions including Christianity and Islam, Ramakrishna declared that all religions are true and merely take different paths to the same God.  His teachings appealed to the young, educated Bengalis who were already under the influence of the New-Hindu reform movements.  After his death in 1886, Vivekananda became his spiritual heir as designated by Ramakrishna himself.[1]
               Vivekananda officially formed the Ramakrishna Mission on May 1, 1897, at Belur, near Calcutta, with the objectives of spreading the message of Ramakrishna and helping the community with social services.  National development, the uplift of women, education, medical service, and training of sanyasis are the major objectives of the Ramakrishna Order.  Since its establishment, the Order has engaged in establishing hospitals, dispensaries, orphanages, elementary and high schools, colleges, cultural training centers, and monasteries in India and abroad.[2]
               The Ramakrishna Order is operated like a typical Christian missionary organization with effective policies and structure.  It is obvious that Vivekananda was influenced by Christian missionary organizations.  He integrated the Hindu concepts of sanyasa and dharma with the Christian models for monastic orders and missionary institutions in carrying out his religious movement.  Every ashram that comes under the Ramakrishna Order has a guru to initiate its members, but commitment and obedience of the members are directed towards the organization rather than to the individual guru.[3]  The Order also emphasizes jnana and karma margas among its members.

                                                         Sivananda Ashram

               The Sivananda Ashram is the most representative of the many Hindu ashrams.  It was started by Sivananda, a Tamil Brahmin medical doctor, in 1923 near Rishikish in the foothills of the Himalayas.  He legally registered his ashram in 1936 as the Divine Life Society which presently has about three hundred branches all over the world.[4]  Swami Chidananda is its current President and Swami Krishnananda is the General Secretary.  Under their leadership, the activities of the ashram are well organized and effectively carried out.  The aims and objectives of the Society are to spread spiritual knowledge, operate educational institutions, help orphans, and operate medical services.[5]
               Sivananda followed the advaita vedanta system of Hindu philosophy.  Although this philosophy advocates jnana marga, Sivananda believed in karma and bhakti margas as valid paths to salvation.  In accordance with these teachings, the ashram conducts kirthan, bhajans, yoga classes, pujas, and satsang, which is a devotional meeting equivalent to a frontier camp meeting.  The ashram also feeds the poor, cares for the sick, and publishes books and periodicals.[6]  It is open to Westerners, with many Christians from the West coming to learn about Hinduism.  This ashram does not try to convert Westerners, but instead encourages them to study the Gospels and live accordingly.[7]  Visitors can stay for years in pursuit of spirituality.[8]


                                                      Shantiniketan Ashram
               The word "santiniketan" means "abode of peace."  This ashram was started by Maharishi Devadranath Tagore in 1863.  His son, Rabindranath Tagore, started a school in that ashram in 1901 to impart spiritual knowledge and culture to young people.[9]  His ashram school gradually grew into an university in 1921 and is named Vishvabarathi (Eastern University).
               The aim of the ashram and the university was to serve as a center for education that promoted intercultural and inter-racial amity and understanding.  Tagore wanted to bring unity to all humankind, free people from all antagonism caused by race, nationality, creed, and caste and do this all in the name of the One Supreme Being.[10]

                        Aurobindo Ashram

               The Aurobindo Ashram is located in Pondicherry, once a French colony in India.  It is a flourishing contemporary Hindu ashram occupying a large part of the town and owning about four hundred buildings.[11]  It does not resemble the traditional Hindu ashrams in appearance since it has a theater, dance hall, and music center.[12]  It is much like a large Western hotel in appearance and organization.[13]
               The ashram was founded by Sri Aurobindo in 1926.  After his death in 1950, the ashram was headed by his disciple Mira Richard, a French woman, until her death in 1973.  It is presently managed by a five-member Board of Trustees.  However, Mira Richard, known as "the Mother," remains a dominant symbolic guru of the ashram, and has had more influence than Sri Aurobindo.  In the nineties the ashram has more than two thousand members with many of them  Westerners.[14]
               The ashram was established with the purpose of synthesizing the spiritual heritage of the East with the material heritage of the West.  Aurobindo developed, from his studies and experience, an integral yoga[15] bridging the gap between the spiritual and the material.[16]  To put this into practice, he established an ashram with modern facilities.  Because of this emphasis, this ashram is thriving both in India and in other parts of the world where it has established many branches.  Many educated Indians have given their retirement funds to the ashram and then spend their last years in the ashram.[17]

                                                             Ramanashram

               The Ramanashram of Ramana Maharishi, a Tamil Brahmin (1819-1850), is located in Thiruvanna-malai, Tamil Nadu.  The ashram was created by the followers of Ramana as a small community, but it became a large organization after his death.  Helen Ralston observed:
           
            About seventy men (no women) are permanent residents, while hundreds of visitors, men and women, foreign and Indian, visit the ashram for varying periods. . . .   There is no community life among the ashramites.  Some devotees or disciples of Ramana Maharishi are guided by individual Swamis of the ashram.[18]
At present the ashram is administered by a Board of Trustees with a manager as the administrative head.[19]             
        Ramana was a mystic and Jnanayogi who attracted people by his powerful presence and message.  He followed the philosophy of advaita vedanta as taught by Sankara[20] and did not concern himself with social reforms like Gandhi's and Vivekananda's.  However, he greatly valued social service.[21]  Many Westerners visited Ramana including F. H. Humphreys, Paul Brunton, Somerset Maugham, Zimmer, Jung,[22] and the founders of the first Catholic ashrams, Monchanin and Le Saux.[23]         
        Many modern Hindu ashrams are different from ancient Hindu ashrams in their activities and have adapted to the contemporary world.  However, Ramanashram is the only one that seems to follow the ashram model of the Upanishad period with the aim of advocating the philosophy of advaita.


        [1]Helen Ralston, Christian Ashrams (Lewston, NY: Edwin Mellen Press, 1984), 55.
        [2]Organ, 355.
        [3]Ralston, 56.
        [4]Vishal Mangalwade, The World of Gurus (New Delhi: Nivedit Good Books Distributors, 1987), 64-65.
        [5]Satish Chandra Gyan, Sivananda and His Ashram (Madras: Christian Literature Society, 1980), 130-31.
        [6]Daniel J. O'Hanlon, "The Ashrams of India," National Catholic Reporter, 15 August 1975, 7.
        [7]Klostermaier, 174.
        [8]Ralston, 63.
        [9]Jesudason, 33.
        [10]Ibid., 34-35.
        [11]Ralston, 60.
        [12]Thannickal, 86.
        [13]O'Hanlon, 7.
        [14]Ralston, 60.
        [15]Integral yoga is the synthesis of Jnana, Karma and bhakti yoga.  According to Aurobindos' Integral yoga is the path to liberation.
        [16]Thannickal, 84.
        [17]O'Hanlon, 7.
        [18]Ralston, 57.
        [19]Ibid.
        [20]Mahadevan and Saroja, 243.
        [21]Ralston, 57.
        [22]Mahadevan and Saroja, 221-22.
        [23]Ralston, 57.

Key Concepts




               It is necessary to understand some of the Hindu concepts and their significance in order to understand the power of the Hindu ashram.  These key concepts are also important to the development of a Christian ashram model.   Therefore, in the following section I identify these concepts and their relevance to the establishment of Christian ashrams in India.

                                                                    Guru

               The idea of a guru in an ashram is an important concept.  The term guru has become a familiar term in the vocabulary of Westerners and also is listed in many English dictionaries.  According to Webster's dictionary, the  meaning of guru is a personal religious teacher or a spiritual guide.[1]  However, the Sanskrit term "guru" has several meaning in Hinduism.  Etymologically "Gu" means ignorance and "ru" means dispeller.  Therefore, guru means dispeller of ignorance.  It also means heavy or weighty.[2]  In Hindu tradition, guru refers to a spiritual person and has no exact counterpart in Western culture.
               According to Hinduism, a guru is a religious teacher with exceptional qualities and is endowed with the power of furnishing arguments in favor of his ideas.  He is considered to be pure, kind, compassionate, forgiving, helpful, temperate, and honest.  Further, he is free from partiality, malice, pride, deceit, cunning, manipulation, jealousy, falsehood, egotism, and attachment.  He lives only with the aim of imparting the knowledge of God to others.[3]               Moreover, a guru is viewed by Hindus as the embodiment of truth and an incarnation of God.  He is reverently addressed by people as "His Holiness," "His Divine Grace," "Lord," "Jagad Guru," "Maharishi," "Mahayogi," and "Mahatma."  He is described as a friend to a friend, lover to the beloved, father, mother, master, Lord, King, the mighty one and the beloved in Saiva-siddhanta tradition.[4]  He is the main spiritual figure in a Hindu ashram.
               A Hindu ashram is centered around a guru and cannot exist without one.  He holds complete authority over the ashram and does not receive his authority from an organization or a committee.  First of all, an individual does not claim to be a guru, but emerges as a guru spontaneously when others recognize one's spiritual powers and ability to lead people to God.  A guru in the making lives as a disciple under a guru for a long time, living in austerity and undergoing discipline in a lengthy apprenticeship.  He also practices asceticism, yoga, meditation, and a life of sexual continence before he is recognized as a guru by the people.[5]            
        Further, in Hinduism one cannot obtain religious knowledge or salvation without the help of a guru.  Gandhi said,
            I believe in the Hindu theory of Guru and his importance in spiritual realization.  I think there is a great deal of truth in the doctrine that true knowledge is impossible without a guru.[6] 

God is not a notion but an experience for many Hindus, and the religious knowledge taught by a guru is experiential knowledge.  The guru leads his disciples to experience God through his presence and personal guidance.
               The guru is the center of attraction in the ashram.  People are attracted to an ashram not by the programs run by the ashram but by the presence of a charismatic guru.  They come to the ashram in search of a guru who will dispel darkness from their minds and help them in their religious striving (i.e., sadhanas).

                                                                 Sadhanas
               The word "sadhana" means method or way.  It refers to the method of achieving salvation in Hinduism.  The goal of sadhana is God-realization or union with one's personal God.  The number of sadhanas followed by the disciples depend on the sect to which the guru adheres to.  Some Hindus use other names such as yoga and marga for sadhanas.  Yoga, which is a cognate with the English word "yoke," means union with God.[7]  Marga means path, and indicates the way of salvation.  Hinduism, in general, advocates four important sadhanas or margas, Jnana marga, Karma marga, Bhakti marga and Yoga marga.

Jnana Marga

               Jnana marga is the way of knowledge.  Jnana does not mean intellectual knowledge, but spiritual insight,  experiential knowledge, or transcendent knowledge.  According to advaita vedanta, there are two kinds of knowledge: lower knowledge which is the knowledge of all sciences and arts, and higher knowledge which is the intuitive knowledge of  God or Ultimate Reality.[8]  The term vidya is used by Hindu philosophers for intellectual knowledge.  The term Jnana is used for liberating knowledge or enlightenment.[9]
               Enlightenment is reached in two stages.  The first stage is a preparatory stage which consists of four qualities in the aspirant: (1) discrimination between the eternal and the non-eternal, (2) detachment from all selfish pursuits, (3) development of the virtues of calmness, restraint, renunciation, resignation, concentration, and faith, and (4) an intense longing for liberation.  The next stage consists of three steps: (1) Sravana, the study of the scripture, (2) Manana, reflection on the texts studied to understand the truth revealed in the scripture, and           (3) Nididhyasana, deep contemplation which gives intuitive experience of the Absolute or God.[10]  Advaita philosophers
like Sankara consider Jnana as the principal means to attain salvation, which is self-realization.

Karma Marga

               Karma marga is the way of action to attain salvation.  In other words, it is salvation by works which is done without desire over the results of the work.  This idea of karma marga is called nishkama karma in Bhagavad-Gita.  It teaches that one should not desist from work, but should do it without attachment to the result.[11]  If good action is done for honor, promotion, credit, praise, and prestige, salvation is not possible.  According to the doctrine of karma marga, one should do his/her duty for the sake of duty and do good because it is good.  People cannot follow nishkama karma unless they are spiritually mature.
               The concept of nishkama karma is also taught by Jesus Christ on the Sermon on the Mount.  He said, "Let not the left hand know what the right hand doeth" (Matt 6:3). Christians call this disinterested benevolence.  The basic idea is the same in Gita and in the teachings of Jesus Christ.  However, in Hinduism it is considered to be a marga.  In Christianity it is not a marga, but a dharma, a moral principle by which one is called to live in order to bring glory to God.  The nishkama karma for a Christian is also an expression of his bhakti or faith in God.

Bhakti Marga

               Bhakti marga is the way of devotional faith or salvation by faith.  Since the meaning of bhakti was  discussed in the previous chapter, only brief reference is made here.
               Bhakti is the attitude of a devotee toward his God.  It begins with an attitude of a servant to his master.  Later on, it develops into the love of a friend to friend, parent to child, child to parent, wife to husband, and finally the love of the lover toward his/her beloved.  The devotee views himself as a bride and God as the bridegroom[12] with the devotee expressing his devotion by singing, dancing, and offering gifts to God.
               According to the doctrine of devotional Hinduism, these actions are only in response to God's grace.  However, many Hindus follow devotional practices in order to attain salvation.  Therefore, bhakti becomes a means rather than a response.  In essence, bhakti marga teaches salvation by grace through bhakti; it appears to be salvation by works consisting of singing, dancing, chanting mantras,  worshipping idols with gifts, fasting, feasting, and pilgrimages.  While the majority of Hindus follow bhakti to attain salvation, only a few follow yoga.

Yoga Marga
               Yoga marga is the way of mind-control.  The word yoga comes from the root Yug which means unite, join, or yoke.  It refers to a way of uniting oneself with God.[13]  It is a mind-training method used to achieve salvation and can only be practiced with the help of a guru. 
               The classical form of yoga comes from Patanjali who did not create yoga, but who systematized the techniques of yoga in their present form in his text Yoga Sutras.
               Yoga has eight steps: yama, niyama, asana, pranayama, pratyahara, dharna, dhyana, and samadhi.  The first step yama (self-control) consists of five moral principles: non-violence, truthfulness, not stealing, chastity, and non-possession.  The second step niyama (observance) has five regulations: purity, contentment, austerity, study, and faith in God.  The first two steps constitute the ethical basis for following further steps.  The five yamas and five niyamas are the ten commandments of yoga.[14]
               The next three steps are related to the disciplining of body, breathing, and senses.  Step 3 is asana (posture), keeping the body in certain postures.  Patanjali did not suggest a particular posture but advised that the posture be steady and easy.  Since his time, yogis have devised over eighty-four asanas and quarrelled over the relative merits of these postures.[15]  The fourth step is pranayama (control over breathing).  Breathing is regulated and slowed to help in mind-control.  The fifth step is pratyahara (restraint of senses), a discipline related to the senses where the sense organs are trained to withdraw from and cease their perception of respective objects.
               The last three steps involve different stages of concentration.  Together they are called samyama, inner-discipline.  The sixth step is dharna, developing ability to fix the mind on one idea or object.  Next is dhyana (meditation), the continuous and complete flow of thought with reference to the object of concentration.[16]  The last step is samadhi (deep meditation).  Here, the true nature of the object is revealed and the mind temporarily becomes abstract.  At this stage, the soul is believed to enjoy aloneness. 
               Yoga is practiced by several Hindu sects in India.  Other religions like Sikhism, Jainism, and Buddhism have also adopted the techniques of yoga to realize their religious goals.  Swami Nikhilananda says that the techniques of yoga can be followed in varying degrees by all.[17]  I have seen even an atheist practicing yoga to achieve peace within.
               The Jnana marga and yoga marga are introverted forms of spirituality practiced only by the Hindu elite.  In contrast, the karma marga and bhakti marga are extroverted forms of spirituality followed by the unreflective masses in India.[18]  Many Indian Christians with their orientation towards Western Christianity practice neither introverted nor extroverted forms of spirituality.  Their religious experience may be only on the cognitive level, leading to a kind of classroom religious experience.  At the same time,  traces of bhakti can be seen in the Christian spirituality of those who have been converted out of the Indian religious climate.
               Recently, the Christian churches of South India have begun to see the value of different sadhanas in developing spirituality in the life of the Christians.  They view yoga as an authentic part of Indian culture which can be adopted to enrich the prayer life of the Christians in the church.  They consider that yoga is a spiritual treasure that India has to offer to the world and one that Christians can adopt in order to enrich Christian spirituality just as the Hindus and others have done.[19]  I believe Western Christianity can be greatly benefitted by adopting yoga and other sadhanas. 
               We have seen above how the four margas or sadhanas have shaped Indian spiritual life.  In the following section, I discuss four values Hindus follow in addition to the four sadhanas mentioned above.

                                                               Purusarthas
               Purusarthas means human ends or desires.  Hinduism believes in the fourfold end of human life.  They are: artha (wealth and physical comforts), kama (pleasure, enjoyment, and hedonic satisfaction), dharma (righteousness, duty, and law of inner growth) and moksha (freedom, liberation, or salvation).[20]


Artha

               Hinduism advocates a legitimate way of acquiring wealth to maintain the family.  Artha includes all material things by which a person can maintain his family, follow his vocation, and perform his religious duties.[21]  It is the sign of worldly success.  It is considered to be important to have wealth in order to realize two other ends, kama and dharma.  Artha is good only as a means to an end and is not an end in itself.

Kama

               The word kama stands for all the desires of one's senses.  However, the pursuit of pleasure is subject to the moral law.  One should never indulge in an excess of pleasure, but should only satisfy the legitimate demands of one's body.  Kama not only includes conjugal love, but also the enjoyment of art and music.[22]  Artha and kama are only means to promote virtue, which is dharma.

Dharma

               The word "dharma" derives from the root "dhri" meaning to sustain or to support.  Dharma is translated into English as duty, law, virtue, righteousness, justice, and morality.  Dharma is basically doing the things that sustain society and the growth of the individual.  It is the responsibility of everyone to do one's duty as required by one's station in life such as being a member of a caste and being at a stage (asramas) in life.  The Indian mind is so  conditioned by dharma from childhood that people naturally act in the way of dharma.  To not follow one's dharma is seldom entertained as a viable alternative.[23]  Like the first two human ends, dharma is also not an end in itself but a means to liberation (moksha).

Moksha 

               Moksha is the supreme end (summum bonum) of life.[24]  The first three ends mentioned above belong to the realm of worldly values which pave the way for moksha.[25]  Desire for moksha is a natural desire in all humans.  Hindus believe that all religions basically try to deal with the question of moksha, liberation or salvation.  For millions of popular Hindus, it is freedom from karma-samsara which is release from sin and reincarnation.  But for classical Hindus it is freedom from ignorance and the attainment of self-realization which normally occurs at sanyasa stage in life.  Sanyasa is explained further in the next section.

                                                                  Sanyasa

               Sanyasa is one of the four stages in life (see page 83 above).  It is the last stage in which a person renounces all worldly ties, wealth, and family, and follows a life of asceticism.  Although this ideal is open to all, it is mostly followed by male Brahmins.  The person who attains this fourth stage is called a sanyasin or sanyasi.
               A sanyasin is a wanderer who follows a disciplined lifestyle of fasting, avoidance of meat, alcohol, and sensual pleasures, and who observes the vows of celibacy, silence, renunciation, and contemplation.  This sanyasa ideal has been viewed by many Catholics in India as a powerful medium for communicating the gospel to the Hindus.[26]                        
        The key factors that we have discussed above are concepts closely related to the Hindu ashrams.  They are not Hindu beliefs, but Hindu religious and cultural forms which are used in many of the Hindu and Christian ashrams


        [1]Webster's Ninth New Collegiate Dictionary (1986), s.v. "guru."
        [2]Mlecko, 33.
        [3]Bettina Baumer, "The Guru in the Hindu Tradition," Studies in Formative Spirituality 11, no. 3 (November 1990): 345.
        [4]Xavier Irudayaraj, "Discipleship and Spiritual Directions in the Light of the Tamil Saivaite Tradition," Journal of Dharma (September 1980): 284-85.
        [5]Purusottama Bilimoria, "The Spiritual Guide (Guru) and the Disciple (Sisya) in Indian Tradition," Journal of Dharma (July-September 1980): 275.
        [6]J. Gonda, Change and Continuity in Indian Religion (London: Mouton & Co., 1965), 282-283.
        [7]T. M. P. Mahadevan, 83.
        [8]Ibid., 95.
        [9]Organ, 122.
        [10]T. M. P. Mahadevan, 95-96.
        [11]Ibid., 85.
        [12]Ibid., 91-2.
        [13]Organ, 226.
        [14]T. M. P. Mahadevan, 127.
        [15]Organ, 229.
        [16]Ibid., 230.
        [17]Swami Nikhilananda, Hinduism (Madras: Sri Ramakrishna Math, 1982), 130.
        [18]James D. McMichael, "Spiritual Master in the Path of Knowledge in Indian Tradition," Journal of Dharma (January-March 1986): 19-20
        [19]Brenda Lealman, "Siva Dances for Christians," Theology (September 1979): 347-48.
        [20]T. M. P. Mahadevan, 66.
        [21]Organ, 198.
        [22]Ibid., 196.

        [23]Ibid., 201.
        [24]T. M. P. Mahadevan, 66.
        [25]Nikhilananda, 81.
        [26]For further knowledge on this subject, read Jesu Rajan, Bede Griffiths and Sannyasa (Banglore: Asian Trading Corporation, 1989); and Klaus Klostermaier, "Sanyasa--A Christian Way of Life in Today's India?" in Indian Voices in Today's Theological Debate, ed. H. Burkle and W. M. W. Roth (Lucknow: Lucknow Publishing House, 1972).