Hinduism as a Dharmic tradition has spread widely; we have more than one billion followers all over the world. Yet, there is an inherent ignorance about the deeper meaning of Dharma amongst Hindus and non-Hindus. This stems from a lack of accessible and organised explanations of its expansive knowledge base. 'Universal Hinduism' by Dr. David Frawley aims to address this gap.

The author begins with his concern about the perception of Hinduism and Hindus worldwide. "A paradoxical situation exists regarding Western perceptions of Hinduism. On the one hand, it's often dismissed as a 'pagan', ‘Indigenous’ tradition ripe for conversion, a view frequently witnessed in interfaith dialogues and public forums. This perspective minimises Hinduism's historical significance, even denying its status as an organised religion. Conversely, a subtle undercurrent of resentment surfaces against the growing influence of the global Hindu diaspora, labelled as a 'new dangerous elite.' 

These opposing, yet equally problematic, viewpoints shape Western attitudes towards India and its people. The author points out that Hindus may do well in the Western world at a material level, but it does not necessarily improve the image of Hinduism in the process. There is a dire need for a new formulation of Dharma, relative to the emerging global culture. We need new ways of teaching different deeper aspects of Hindu dharma that can address all aspects of Hindu culture, art, medicine, social sciences, history, philosophy, Yoga, and Vedanta, both relative to India and the world as a whole.  

A fresh articulation of Hindu teachings is crucial to ignite the younger generation's interest. This involves modern translations and interpretations of Hindu texts, making them accessible to a global audience. 

In the context of 'universal Hinduism,' the author contrasts its philosophical roots with the historical origins of other religions, highlighting its focus on the universal self (Paramatma) as the supreme goal. This Vedic perspective transcends the limitations of individual minds. Unlike Abrahamic religions that prioritise the body, Hinduism invites individuals to explore higher consciousness and recognise the universe within.

One main factor that bothers the Western worldview about Hinduism lies in its not being monotheistic. To this David Frawley has aptly answered that Dharmic pluralism honours the sacred reality of not just one historical figure but the sacred reality of each human being. Therefore, “dharmic traditions of India have always honoured, encouraged and promoted local and individualised approaches to life and culture. They respect the individual mind and heart, going back to the core of our inner being.” (pg. 23) Also, “We must recognise that we are one at the level of consciousness.” (pg.27)

Dr. Frawley writes how there is a gradual and intentional elimination of our cultural and spiritual aspects because of the emerging “monoculture, a media-produced, monolithic behavioural conformity system.” Such a culture is dominated by Western commercial interests and values. For this reason, several local cultures today are being destroyed due to more advertisements of popular culture and proselytisation. Both factors lead to a subversion of culture, not an honouring of it. 

Although the book does not offer any new knowledge on Dharma, it fulfills this timely need to explain the religion in its broadest sense with simplicity, covering the essence of Dharma from its inception to its current status, and a few suggestions to take it on another level in the contemporary world. 

Dr. Frawley gives a fresh perspective on defining well-known concepts like karma and rebirth. This enhances the value of the book as it helps people understand Hinduism in a new light, in understanding and maintaining the ecology of the world. For instance, the author explains Karma in the following way, “Only an intelligence that is reborn can truly evolve in awareness, carrying the seeds of that intelligence from life to life. Otherwise, intelligence would die with the body, disintegrating with the form, leaving nothing left to continue.” (pg.115) He elucidates that Hindu thought is not an anti-evolution theory of form proposed by science but rather talks about the evolution of consciousness that requires an awakened human being to take it forward. (pg. 116)

The author's connection between Vedanta and modern physics, highlighting the illusory nature of reality and subtle energy, is intriguing. However, the claim that Vedanta directly inspired the Indian independence movement, as exemplified by figures like Vivekananda and Aurobindo, requires substantial evidence and explanation. Similarly, the assertion that Vedanta leads to a higher understanding of the universe as consciousness demands in-depth scholarly analysis. Without such elaboration, Hinduism risks remaining an enigma. As the author rightly suggests, more Hindu scholars and practitioners must contribute to these discussions.

He rightly points out that one doesn’t have to change one’s religion to practice yoga as a physical practice, however, one should know that “One who does not accept karma and rebirth cannot practice the deeper aspects of Yoga. which are based upon the efforts to transcend these.” Those who believe merely in bodily reality will never understand the true meaning of yoga as a person cannot practice devotion without loving the supreme being. Therefore, it is imperative that people at least respect Hindu concepts, values and other practices instead of just copying one aspect of physical yoga as a fashion. 

Hinduism offers a profound and universal perspective on life, consciousness, and the cosmos. In an era where broader cosmic vision is essential, the teachings of Hinduism on the universal laws of consciousness are more relevant than ever. The author also insists that Hindus should fearlessly project the universal view of Sanatan dharma that honours local cultures and native traditions and seeks to restore the culture of Dharma, like Yoga and others. 

The author has compared Hindu Dharma with Buddhism and other Abrahamic religions. He also touches upon the Vedic Varna system and addresses the issue of the organic division of society. He talks about how the virtual, digital reality is making our physical reality seem unreal and the consumers are becoming consumed; it is all taking us far from our inherent consciousness, our deeper soul, and our inner being. The same goes with AI, notes the author as we are losing connection with ourselves as we get more dependent on AI to make decisions on our behalf. 

One of the last few chapters, (28) titled ‘South India at a crossroad’ gives a perspective not very commonly known to all. Several philosophies and philosophers evolved in the South, lofty Hindu dynasties originated there, and South India is known for its temple culture, but the picture is changing today. 

Coming to Hindutva, the author says that Hindus defending themselves and their country has been a part of Indian history right from Ramayan and Mahabharat, then during the Mughal and British colonial rule. He says that Hindutva is largely about accepting the Kshatriya dharma, and it is the right of Hindus to defend themselves as and when needed to encounter adharma. Hindutva reflects this Hindu warrior tradition and armed resistance to outside attacks.” (pg.227) To make comments like “Shri Aurobindo supported violence to overthrow British colonial rule” seems like a hasty generalisation without a deeper context. 

Despite noticeable typos and a tendency to skim across topics rather than delve deeply, this book offers a useful 'birds-eye view' of Hindu Dharma's core principles and its engagement with contemporary world issues. The content is repetitive, touches upon various issues but does not deep dive enough on a topic to give something substantial to the reader. However, those who want a quick review of the core concepts of Hindu Dharma, its relevance to global issues, and its comparative standing with other major faiths and an overall contemporary cognisance of Hindu issues will certainly get a perspective, the right one, so to say.  

Padma Bhushan Dr. David Frawley is a world-renowned Vedic scholar, teacher and Ayurvedic Doctor. He has authored more than fifty books. His fields of expertise include Yoga, Ayurveda, Vedanta, Vedic astrology and ancient Vedic texts. 

Pages: 250

Publishers: Occam