Category: Hinduism

Introduction

Hindu mythology occupied a sizable cast of gods, devils, immortals, people, and wildlife. Some played prominent parts in one epoch but faded into the shadows in others, whereas others gained fame after spending time in relative obscurity (Scanes & Chengzhong, 2018). Hinduisms core ideas provide the framework for how myths develop. For instance, reincarnation is often known as the displacement of souls.

Discussion

According to Hinduism, every soul lives a countless number of lives. The soul reincarnates or transforms into something like a new living person after the demise of one body, and perhaps gods can reincarnate as humans (Scenes & Chengzhong, 2018). Indian believes the universe is generated continuously and obliterated, just as each human soul is endlessly reborn.

Hindus hold that the purpose of Buddhas arrival on earth was to distract an individual from the appropriate awe of the Vedas, causing the world to deteriorate and eventually end as the cosmic pattern dictates. At the worlds extinction, the tenth avatar, Kalki, appeared to oversee its annihilation and the formation of a brand-new, pure planet (Scanes & Chengzhong, 2018). Hindu mythology and belief permeate every element of Indian culture and society. They serve as the inspiration for many artistic creations, ranging from Rama works produced in the 700s to contemporary Indian films concerning mythical tales.

Indians believe that Brahma created the cosmos through ideas. The earth then experienced a 4,320,000-year-long Maha Yuga also referred to as the historic period. Additionally, they believed there were four yugas, or periods, in the Maha Yuga (Scanes & Chengzhong, 2018). From Krita Yuga a golden Brahmas age through two associated decades under Vishnus guidance to the Kali Yuga a dark Shivas age, each is narrower and more wicked than the previous ones.

A different golden era follows a dark time, and the Maha Yuga process continues a thousand times. Shiva then quenches all existence with sweltering temperatures and a suffocating deluge, leaving the world barren as Vishnu slumbers (Scanes & Chengzhong, 2018). A lotus blossom erupts from Vishnus belly after some thousand Maha Yugas, becoming Brahma, who is prepared to begin the creation task again.

Ritual

Puja refers to ritual devotion in Hinduism that can range from a short daily procedure performed in the household to lengthy temple procedures. Pujas typically include presenting bouquets or fruits as a sacrifice to a god figure (Scanes & Chengzhong, 2018). The components of a puja vary significantly depending on the group, region, time of the day, congregation requirements, and religious text. The god is requested to be available as the primary object of devotion to acknowledge the puja and respond to the pleas. The objective of setting, time, and performance of the puja are all specified.

A god who took on a puja existed, and the people treated it respectfully due to a royal visitor. The gods care, also known as upacharas starts in the daylight when it is softly awakened from slumber and continues throughout the day with ritual practices and clothing (Scanes & Chengzhong, 2018). The provision of the customary consists of three meals and the nightly bedtime rite.

Arati, or the wafting of ignited lamps before a figure of a deity or an individual to be honored, is a substantial form of puja in Indian sanctuary and home devotion. A plea or song was chanted or sung when the congregation makes about three or more concentric revolutions around the lamp as part of the ceremonial (Scanes & Chengzhong, 2018). Arati is a ceremony frequently followed in Indian homes when special visitors are in attendance.

Indians believed that some pujas could be held by the congregation alone, while others could require the support of clergy or other ritually skilled individuals. People could perform a puja for an explicitly stated goal or just out of gratitude (Scanes & Chengzhong, 2018). Additionally, it is an important aspect of various domestic ceremonies.

Symbol

Hinduism is among the ancient active denomination in the world. Although routine and stage performance also played an important part in the organizations dissemination, its numerous holy scriptures in Sanskrit and native languages acted as a medium of conveyance to other regions worldwide (Scanes & Chengzhong, 2018). Hinduism started to control Southeast Asia around the fourth century and preserved its supremacy for about a thousand years.

In Hinduism, artwork and building design are strongly interconnected. Therefore, if someone ignores the elaborate sculptured adornment that coated the monuments, Indian architecture can convey fragmentary and inaccurate views (Scanes & Chengzhong, 2018). In the Hindu temple, there are enormous slots within the altar of the three outer walls that feature carved images representing different components of the god housed inside.

In the temple, the sanctuary image captured the godly essence. For instance, the crevices of a temple consecrated to Vishnu could demonstrate several forms. (Scanes & Chengzhong, 2018). A temple committed to Shiva could indicate the various heroic performances and a temple committed to the grand Goddess could depict the fights with several beasts.

Conclusion

Local differences also occurred in the eastern region of Odisha. For example, Shivas family, the wife Parvati, their heirs Ganesha, the deity of surmounting impediments, and the fearsome Skanda were often portrayed in the crevices of Shiva temples (Scanes & Chengzhong, 2018). Furthermore, the facades of temples were decorated with Mithun as, affectionate spouses, and reiterating banks of flora resembling documents. They were regarded as beneficial themes because they stood for development, wealth, and achievement.

Reference

Scanes, C. G., & Chengzhong, P. (2018). Animals and Religion, Belief Systems, Symbolism and Myth. In Animals and Human Society (pp. 257-280). Academic Press.

Introduction

There are two philosophical books in Hinduism under the titles of The Upanishads and The Bhagavad Gita. These tractates are widely discussed by philosophers all over the world as they contain various controversial perceptions and descriptions of the nature of both human lives and their spiritual needs. The following paper will discuss the relationship between Atman and Brahman in The Upanishads, observe the tractates perspective regarding pantheism or panentheism, and explain differences between both higher and lower selves to prove that the teaching of the book is authentic and presents an original explanation of peoples nature.

Complex Relationship Between Atman And Brahman

How is the relationship between Atman and Brahman complex? To answer the given question, it would be proper to mention that the writing called The Upanishads identifies Brahman as a Supreme Personality of Godhead. In turn, Atman is described as an Individual spirit soul. The relation between the two terms is friendly as they complement each other. There can be no other physical or spiritual form of a being without a soul. The two elements can be perceived as two birds sitting together on a branch because one of them is enjoying its fruit (that is interpreted as an atomic individual soul). In turn, its companion is not eating the fruit because it must watch another bird control and guide its actions. Like two golden birds perched on the selfsame tree, Intimate friends, the ego and the Self Dwell in the same body. Indeed, the human soul is something that is responsible for all the deeds of the body. These two objects cannot exist without each other  just like plants cannot survive without water. Hence, the relationship between Atman and Brahman is complex because it is not always possible for a body to adhere to its souls principles.

The Upanishadic Worldview

In my estimates, the Upanishadic worldview results neither in pantheism nor panentheism because the teachings philosophy is not related to God. Moreover, it somewhat contradicts the meaning of God that is inherent in the terms of both pantheism and panentheism. Although the doctrine describes all the living creations on Earth as something supernatural and almighty, these terms are more related to Christianity where people do not focus on worshiping themselves. Instead, they make sacrifices of everything they have to the Father, Son, and the Holy Spirit.

It appears that the Upanishadic teaching is focused on the explanation of this worlds nature and phenomena that influence peoples souls and their lifestyles. In turn, both pantheism and panentheism describe everything on Earth as Gods creations and miracles. Although there is a group of people that believe that these doctrines are interrelated, their initial ideas contradict each others worldviews.

The Difference Between The Lower And Higher Selves

According to the text of The Upanishads, it is obvious that the so-called higher and lower selves represent peoples genders. For instance, a higher self is an individual of the opposite gender that makes a first-person (lower self) happy and full of life energy. Instead, when one prefers to stay with companions of the lower self (the same gender), they are likely to develop their knowledge and be joyful. Hence, men are higher selves for women and vice versa. It is essential to spend more time with higher selves because only they can bring comfort and support to ones life on Earth The Self takes on a body with desires, Attachments, and delusions, and is Born again and again in new bodies To work out the karma of former lives. This point makes it limpid that the doctrine of Hinduism emphasizes that all souls have genders. This is a unique approach because the majority of other religions contradict such a statement. Therefore, The Upanishads make people in Hinduism choose between both higher and lower selves that will influence particular emotions of the ones who choose. This philosophy also explains the vision of many people on certain sexual orientations.

Atman Is Brahman

Is the equation that Atman equals Brahman appropriate? To answer the question, it is necessary to recall that Atman is a persons soul, whereas Brahman is known as a cosmic soul. Therefore, the statement means that the human soul represents the world soul (direct interpretation). Although this might sound somewhat confusing, it can be considered convincing because the actual meaning of the statement implies the belief that human beings are interrelated with supernatural powers. Indeed, there are several religions that promote this worldview. However, no one is capable of proving or refuting it. It is important to understand that anything that is not palpable in this reality is connected to the spiritual world. Hence, I find the equation that Atman equals Brahman convincing.

Conclusion

Although I do not support a number of the Upanishadic views and explanations of different phenomena, the teaching contains some sound theories about the human soul and its intentions. It appears that the doctrine focuses on the explanation of an alternate reality and how it influences peoples lives on Earth. Nevertheless, these views do not support pantheism that is common in other religions and is focused on worshiping God. Instead, The Upanishads describe how individuals must develop their inner beings and souls.

Bibliography

Easwaran, Eknath. The Bhagavad Gita. 2nd ed. Toronto, ON: Nilgiri Press, 2007.

Easwaran, Eknath. The Upanishads. 2nd ed. Toronto, ON: Nilgiri Press, 2007.

Contents of the Ramayana and the Mahabharata

The Ramayana is an epic poem by Valmiki, and it majors on the life of the Kosala Prince, Rama, by exploring how his father, King Dasaratha, kicked him out of the kingdom and his adventures in the Indian forests with the wife and brother, Sita and Laksmana respectively. It also chronicles the kidnapping of Sita, which heralded the war with Ravana before the return of Rama to Ayodhya, where he became a king. The Mahabharata is an epic story by Vyasa detailing the Kurukshetra War and the life of Princes Pandava and Kaurava. The narrative contains works on philosophy and devotion like the four goals of life, which is commonly known as the purusharthas. Mahabharata is the longest poem ever written as it contains over 200,000 individual verse lines (Sharma and Gaur 137).

Hindu deities

Deva is a Hindu deity meaning a god of good spirit. This God is masculine, and he is present in peoples souls. Deva is responsible for the good things that a person accomplishes, and in some contexts, he is termed as the God of light or excellence. On the other side, Ishvara is the deity representing the God one oneness. This God is masculine, and in most cases, he is referred to as a king, husband, or ruler. In Hindu mythology, Ishvara is the God that unites all individuals by creating the oneness that exists in everything and everyone (Gupta 73).

Freud, James, Otto, and Jungs perspectives on why we have religion

According to Freud, religion is needed to constrain people from violent impulses as a way of promoting civilization, which allows people to live together peacefully (Armstrong 357). Therefore, from a Freudian perspective, religion is needed to confine people to certain boundaries that allow coexistence. On his side, James held that people need religion because it gives them positive power, which then causes a change of mind (Allen 114). The changed minds lead to certain behaviors, which are acceptable amongst different people. On the other side, James believed that religion is a product of individual experiences as opposed to being a set of beliefs. On his side, Otto maintained that people needed religion, as it is part of them (Melissa 84). The dreadful side of God allows people to live within certain confines, which control the chaos. The fascinating side is attractive, and it brings out the love within individuals. These different characteristics facilitate coexistence. Finally, Jung held that religion is needed for the spiritual aspects of fear and hunger to force people to pursue purpose, which gives meaning to life.

The four stages of life

The four stages of life according to dharma include Brahmacharya [student], Grihastha [householder], Vanaprastha [retired], and Sannyasa [renunciation] (Mittal and Thursby 231). The first stage comes before the age of 24, where one focuses on studying. The second stage, which falls between 24 and 48 years of age, involves marrying coupled with getting children and educating them. This stage is the most important in social circles as it is the productive stage of ones life. The third stage is between 48 and 72 years, where an individual slides into retirement. The household duties are passed on to another generation before assuming advisory roles in society. Finally, the last stage comes after 72 years old, and an individual stops pursuing material gains to focus on peace and spirituality.

Works Cited

Allen, James. William James on Habit, Will, Truth, and the Meaning of Life, Savannah: Frederic C. Beil, 2014. Print.

Armstrong, Karen. A History of God, New York: Ballantine Books 1993. Print.

Gupta, Bina. An Introduction to Indian Philosophy, London: Routledge, 2011. Print.

Melissa, Raphael. Rudolf Otto and the Concept of Holiness, Oxford: Clarendon Press, 1997. Print.

Mittal, Sushil, and Gene Thursby. Dharma, in the Hindu World, London: Routledge, 2004. Print.

Sharma, Rajiv, and June Gaur. Ancient Indian Literature: An Anthology, New Delhi: Sahitya Akademi, 2000. Print.

Introduction

Hinduism is one of the oldest major religions in the world, with approximately one billion followers. The majority of the Hindu population resides in South-Central Asia, representing 52.9% compared to only 0.5% in Northern America (ARDA, 2010). Hindus believe in dharma, which represents duties and obligations that an individual must comply with to be an active member of the community (Knott, 2016, p. 75). Dharma was especially important for a Hindu woman because often women were considered “low-caste” and had to resort to performing “demeaning tasks such as sweeping, working with leather, and removing excrement and the dead” (Knott, 2016, p. 75). Some women were considered “high-caste” and would be under the protection of a male figure such as a husband, father, or brother. Male authority was of the utmost importance and it was the duty of the husband to keep his wife focused on her domestic duties, which primarily was bearing children (Knott, 2016, p. 75).

Hinduism is responsible for the idea of Ayurvedic medicine, also known as “the science of life” (Spector, 2017, p. 182). Ayurvedic medicine is a holistic balance that integrates the body, mind, and spirit in the healing process that brings harmony and balance back to the individual. Using Ayurvedic medicine is a method that can be used to restore health back to the individual in a way that is preferable to the patient. The Registered Nurse (RN) should take this into consideration while caring for a Hindu patient. It is the responsibility of the RN to provide alternative therapies including “herbs, metals, massage, and other products and techniques, with the intent of cleansing the body and restoring balance” (Spector, 2017, p. 183).

In regards to nursing care, the RN must be mindful that the patient may be practicing the older traditions of Hinduism. If this is the case, the RN will need to primarily incorporate the husband or another male authority that would be making important medical decisions on behalf of the patient. The RN will have to individualize care by asking the patient and family what their beliefs are and if there are any accommodations the RN should be aware of while caring for the patient.

Health Care and Wellness/Illness Practices Related to Patient Care

Although Hindus share many beliefs and values with each other, there are still differences that can be found based on other variables, such as age and gender. Hindus have no issues seeking medical attention in a hospital; however, an older patient may be more familiar to Ayurvedic medicine compared to a younger patient. In Ayurvedic medicine, “there is a heavy reliance on treatments based on herbs and plants, oils [sesame oil], common spices [turmeric], and other naturally occurring substances” (Spector, 2017, p. 84).

When caring for a Hindu woman in the developmental stage of thirty-five to fifty-five years old in the United States (U.S.), many factors need to be considered by the RN, such as beliefs, practices, and family role. These factors are important because they impact the overall care of the patient. One factor is that Hindus pray multiple times a day for their health protection (Holland, 2018, p. 62). If the patient informs the RN that praying is a daily practice, the RN should provide for privacy, as well as accommodate any objects that are part of this practice while determining whether or not it is within hospital policy, such as the burning of an incense.

According to Holland (2018), many older people refuse to eat any hospital food and prefer their food to be brought by their relatives because they are uncertain whether the food or drink is somewhat polluted or not (pp. 250-251). This is a belief that must be taken into account because food and drink are physiological needs. If the patient refuses to eat hospital food, the RN must take this very seriously especially since starvation and dehydration may hinder their progress. The patient may be more comfortable with family bringing in familiar food. The RN will have to provide education on what is appropriate for the patient’s diet per the MD order.

Another factor that must be taken into consideration is modesty. Exposure of a female patient’s genitals to a male health care provider is considered demeaning (McKinney, James, Murray, Nelson, & Ashwill, 2018, p.246). Women are expected to cover their legs, breasts and upper arms, and would prefer female health care staff (Holland, 2018, p. 250).

Providing water for a Hindu patient during certain times is another variable that the RN must consider. According to Holland (2018), toilet paper is not traditionally used, which makes the availability of running water essential for the patient. If running water is not available, water in a container may be provided (p. 250). The RN needs to be flexible if the patient is not able to go to the bathroom and use running water alone. For example, if the patient is using a bedpan, the RN may offer a perineal bottle to allow the patient to properly rinse.

Erikson’s Developmental Theory

Erikson’s Developmental theory branches off the work of Sigmund Freud. He viewed development as a lifelong process of conflicts that involved social and cultural factors, which must be resolved in order for the child to progress into adulthood (McKinney et al., 2018, p. 69). The theory consists of eight stages ranging from birth to death. According to Yoost and Crawford (2016), birth to eighteen months is a time where trust versus mistrust occurs (p. 238). The caregiver must meet all the needs of the infant in order for the infant to develop and trust that their needs will be met and not ignored. Eighteen months to three years is a stage where autonomy versus shame and doubt is present when the child strives to make decisions for themselves. During this time, it is important for the parents to allow the child to make decisions like picking what clothes they will wear for the day or what they want to eat. Initiative versus guilt takes place in ages three to six years. The child develops the sense of play and exploring the world around them without fear or reprimand from caregivers. From six to twelve years of age, industry versus inferiority, a child begins to develop a peer and social network that can help them find a sense of self-worth while avoiding feelings of failure. Twelve to eighteen years of age is the developmental stage identity versus role confusion. This is a time where the adolescent takes on multiple roles; student, athlete, child, adult. During this stage, the adolescent struggles with finding their identity but will emerge from this stage with a strong sense of individuality. Intimacy versus isolation, age eighteen to thirty-five years, is when a person is searching for a partner. They are seeking love and family relationships. Ages thirty-five to fifty-five, generativity versus stagnation, is the stage where a person seeks meaning in their work and culture to pass down to the future generations. The last stage of development, between ages fifty-five and beyond, integrity versus despair, is a time where an individual begins to accept the finality of death and achieves a sense of fulfillment over their life accomplishments.

Generativity Versus Stagnation

The seventh stage of development is a time in a person’s life where they will seek involvement in the community and meaning in their work. Traditions are passed onto their children and when the children leave the home, they begin to develop a sense of self-worth. Generativity refers to an individual being fulfilled with the sense that they have made their mark on the world by caring for their family or being involved in making the world a better place. “Key characteristics of generativity include making commitments to other people, developing relationships with family, mentoring others and contributing to the next generation” (Sherry, 2018). Stagnation refers to the feeling of disconnect from society because they have not found a way to leave their mark on the world. “Some characteristics of stagnation include being self-centered, failure to get involved with others, not taking an interest in productivity, no efforts to improve the self and placing one’s concerns over above all else” (Sherry, 2018). A problem that may surface during this time in a person’s life is a “midlife crisis”. When people reflect back on the years, they may feel a sense of regret for not pursuing certain career paths, continuing their education, and in some cases not having children. People who experience midlife crisis can use this as a way to kick start their lives and make adjustments to their goals, while others may feel a sense of defeat and become bitter about their situation.

Discussion

For a Hindu woman in the Erikson’s stage of generativity vs. stagnation, dharma would be especially significant due to the need for self-fulfillment and self-worth. For this age group, continuing tradition through generations is essential. During this stage of development, marital status and family planning are very important to a Hindu female. Similar to Christian religions, the primary purpose of sexual intercourse is procreation within marriage. The Hindu belief system could impact the developmental stage in a negative way because it is centered on being a caretaker for their children and husbands, but when the children leave the household it may be a shock to the mother as the primary care provider. This can cause a “midlife crisis” and they may develop a sense of disconnect with their primary role. One way to feel connected with their culture after feeling a sense of stagnation is to find ways to be involved in the community and restore and maintain their health with healthy habits such as yoga and finding ways to pass on their cultural beliefs to the community.

Comparing and Contrasting Hindu Health Practices Versus the Traditional Majority

Hinduism came to the U.S. by way of Indian emissaries and immigrants. Many of the early Hindu emissaries that came to the U.S. drew on ideological influences between Christian and Hindu beliefs. Their ideas resulted in reducing the importance of temples, rituals, sacrifice, and personal devotion to the multiple Hindu deities to appeal to their North American audiences.

In the twentieth century, there was an increase in the population of Indian Hindus immigrating to the U.S. These immigrants were families concerned with maintaining their cultural and religious freedom (Lucia, 2017, p. 1). Today, people of the Hindu faith account for 0.7% of the 5.9% non-Christian faith population in the U.S. Within the 0.7% Hindu population, 38% are female. In contrast, 70.6% of the U.S. population are Christian, 55% being female, with 54% of females being within this developmental stage (Cohan, 2015). These overall statistics identify the Christian faith as the traditional majority of the U.S. With a drastic difference in population between the two religions, Hinduism has managed to provide a significant impact on key health practices that influenced many others in the U.S.

One health practice is the implementation of yoga as a form of exercise. Derived from Hinduism, it is considered a form of religious practice among Hindus in the U.S; in particular, Bhakti yoga is defined as the path of devotion. It is described by the God Krishna that this path is the best path in preserving one’s age. In contrast, the U.S. yoga community defines yoga as a fitness and health-oriented activity. Modern yoga in the U.S. was further popularized in the early twentieth century from Indian immigrated influences. This transformation was the result of combining ancient Indian philosophies, meditation, and physical movements derived from traditional Indian wrestling, bodybuilding, and Swedish gymnastics (Lucia, 2017, p. 17).

Fasting and a vegetarian diet are other forms of religious health practices derived from Hinduism. Being a Hindu vegetarian is composed of a diet without meat or eggs. In contrast, the Christian traditional majority accepts eating eggs and sometimes meat (chicken or fish). Being vegetarian in the U.S. can be categorized in four different ways: vegan (no animal product), lacto-ovo vegetarian (includes dairy and eggs), semi-vegetarian (includes chicken and fish, but no red meat), and pescatarian (fish only). For Christians, being a vegetarian is not required by their religion because the Bible does not prohibit eating meat. It is a lifestyle choice for health purposes both ethical and spiritual. By contrast, “the vegetarian diet in India includes a wide range of vegetables, fruits, cereals, pulses, spices seasonings” (Karla, 2015), and it is bound by their religion, even if only 35% of the Indian population are vegetarians.

Fasting in Hinduism is not mandatory, however it is common among its followers. The type of fasting and length vary and depend on the region, family, and individual. Adverse effects can appear for people with health conditions like diabetes and gastrointestinal diseases. Intermittent fasting is beneficial based on a study done in India called the Indian Migration Study which states, “if utilized properly, intermittent fasting can provide multiple health-related benefits, apart from the socio-religious goals that it aims for” (Karla, 2015).

Conclusion

In order to maximize outcomes in maintaining, protecting, and restoring health for a female of the Hindu religion in Erikson’s generativity vs. stagnation stage in the U.S., the RN must consider the religious practices and beliefs of the individual. Cultural diversity and understanding are crucial as not every individual is the same. It is the RN’s responsibility to provide accommodations regardless of religion, race, age, and gender by advocating for the patient. As an active member of the health care team, the RN will be able to assist in the maintenance, protection, and restoration of health. This can create a positive difference in the well-being of the patients who receive care.

References

1. ADRA. (2010). The Association of Religion Data Archives. Retrieved from http://www.thearda.com/QL2010/QuickList_108.asp
2. Cherry, K. (2018, November 16). The Differences and Characteristics of Generativity and Stagnation. Retrieved March 28, 2019, from https://www.verywellmind.com/generativity-versus-stagnation-2795734
3. Cohan, A. (2015, May 11). Religion in America: U.S. Religious Data, Demographics and Statistics. Retrieved from https://www.pewforum.org/religious-landscape-study/
4. Kalra, S., Bajaj, S., Gupta, Y., Agarwal, P., Singh, S. K., Julka, S., . . . Agrawal, N. (2015, April). Fasts, feasts and festivals in diabetes-1: Glycemic management during Hindu fasts. Retrieved from https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4319259/
5. Knott, K. (2016). Hinduism: A very short introduction. New York, NY: Oxford University Press.
6. Lucia, A. (2017, January). Oxford Research Encyclopedia of Religion [PDF]. New York: Oxford University Press.
7. McKinney, E. S., James, S. R., Murray, S. S., Nelson, K. A., & Ashwill, J. W. (2018). Maternal-Child Nursing (5th ed.). St. Louis, MO: Elsevier.
8. Roberts, D. H. (2014, April). Health Information and Medical Information. Retrieved from http://www.health.harvard.edu/
9. Spector, R. E. (2017). Cultural Diversity in Health and Illness (Ninth ed.). New York, NY: Pearson.
10. Yoost, B., & Crawford, L. (2016). FUNDAMENTALS OF NURSING: Active learning for collaborative practice. St. Louis, MO: Elsevier

Hindus believe that while our mortal body is impermanent, our souls are eternal and after death, we are reborn again and again. This endless cycle of death, birth and rebirth is known as samsara. The ultimate goal of a Hindu is achieving moksha, which is to liberate their eternal souls from samsara by fulfilling their dharma and accumulating good karma. Aboriginals, on the other hand, believe themselves to be interconnected with their community and the nature around them. Thus, every action they take affects everything around them and can weaken or strengthen their relationship with the Great Spirit. “You are free to choose but you are not free from the consequences of your choice.” Unknown.

Even if people don’t believe in religion or spiritual duty, it is widely believed that every action has its own consequence like the butterfly and ripple effects. Moral teachings of Hinduism and Aboriginality are similar as they revolve around the idea that actions have consequences. To begin with, moral teachings of Hinduism. As mentioned before, most Hindus believe in karma which is the past actions on present circumstances. Hindus believe this concept is directly connected to the concept of reincarnation and good karma leads to positive consequences in the future. For example, if you give money to a beggar and help them out then one day someone will also help you when you need it.

Certain sacred Hindu scriptures teach that following niyamas, which is a code of religious practices, will improve karma. Niyamas include various morals like bri: showing modesty, dana: giving to others, isvara pujana: daily worship, and japa: chanting. Furthermore, Hindus believe all humans are born with certain duties known as dharma. There are four stages of dharma called ashrams. They are brahmacharya – the student life, grihastha – the household life, vanaprastha – the retired life, and sannyasa – the renounced life. Each ashram contains duties specific to gender, caste, and age. Hindu scriptures teach that when one fulfills their dharma, everyone benefits and society thrives when individuals within it fulfill their spiritual duty. Hindus who practice Raja Yoga have 20 central morals or yamas, that refers to one’s daily behaviour.

They include asteya, non-stealing; satya, truthfulness; arjhava, honesty; and daya, compassion. Ahimsa, nonviolence provides the foundation for all the other yamas. Moving on, moral teachings of Aboriginality. Aboriginals believe certain principles must be evident in their lives in order to connect to the Great Spirit. These include: truth – individual perspective and collective perspectives must be the same; honesty – honouring internal answers and fostering relationships; love – based on trust and generosity, must be evident in all relations; courage – following through with appropriate actions; respect – cordiality to all; wisdom – how to apply knowledge properly, the elders are the main keepers of wisdom; and humility – everyone is equal and imperfect. All of these traits must be evident in one’s life. They are like puzzle pieces coming together to form the bigger picture of connecting with the Great Spirit. Additionally, Aboriginals follow various ethics to live as a community. The ethic of non-interference means that no one will ever another Native what to do as it is considered to be rude.

Another commonly practiced ethic is that anger must not be shown. It came from an ancient belief that showing temper would provoke being cursed by shamans or witches. Aboriginals also believe everything is shared. All resources are shared and one should take more than what is necessary as it is considered greedy and wasteful to take more than one’s fair share. This ethic is based on the principle that the survival of the whole community is more important than individual prosperity. This does not mean that if you were to win the lottery, you would distribute the money equally among everyone. It simply means that if you see someone struggling or need something that you have, then you help them out giving and sharing. Attitude to gratitude is another commonly practiced ethic. Since everyone is expected to their job and do it well, people do not show a lot of gratitude in return for service. The last native ethic I’ll talk about is the dependence-independence ethic. It means that one is always expected to be independent and look after themselves and their family.

People are expected to acknowledge advice but do what they think is right. When these ethics are followed as a community then only can the community prosper. They are like the spokes of a wheel, if one spoke does not contribute, the wheel cannot function. Now that you have an understanding of the basic moral teachings of both religions, we are able to see that there are many overlaps and similarities. The Hindu principle of nonviolence, ahimsa, is similar to the Aboriginal ethic of not showing anger. Without anger, we cannot have violence. The moral of honesty and being honest is shared by both religions. The Hindu niyama, dana, giving to others is similar to the Aboriginal ethic that everything is shared. Both religions also expect people to take care and provide for their families. Aboriginals are expected to do this throughout their lives but Hindus are expected to do this during the grihastha stage of their life. Both religions believe their actions will benefit them in the future. In conclusion, Hinduism and Aboriginality have similar moral and ethical teachings however Hindu morals are based on achieving moksha and Aboriginal morals are based on thriving as a community and having a good relationship with the Great Spirit.

Now, something to think about is that there is no significant evidence that proves that good actions have good consequences. We can’t say that your glass window was broken by a baseball because years ago you hit a home run and did the same to someone else. Sometimes things just happen because of coincidence and probability or simply just because. Bad things can still happen to good people. So what do you think, is there such a thing as karma or not? And with that question, I shall take your leave.

In India, more than three-quarters of the population consider themselves ‘Hindu,’ which essentially means ‘Indian.’ It helps distinguish them from other native religions like Islam, Jainism, and Buddhism. Hinduism is broadly described as a way of life. It seeks to explain how human life fits into the universal context. Also, it focuses more on practices that aim to address three levels of relationship: person to divine, person to person, and person to oneself.

The common beliefs of Hinduism are as follows: first, the notion of samsara, or the cycle of birth and rebirth of the soul, connected to karma & reincarnation. Hindus believe a person may undergo a cycle of birth, death, and rebirth depending on karma. Karma is generated by actions from the previous life, which may lead to consequences. Karma (actions) may present as either good or bad. Good karma is received by those who do good things in their previous life, leading to improved prospects in future lives, while those who do bad will be punished and may receive bad karma that will lead them to be reborn into a lower caste or as an animal. Therefore, individual action is responsible for its consequences. Hence, Hinduism aims to release from suffering that is inevitable from living and dying in the process of the cycle of rebirth. Second, the belief in the possibility of moksha or release from the endless cycle of life. It is said that people can be released from the suffering of reincarnation and the endless cycle of life through the realization of the true nature of atman (self) or Brahman (soul). Based on Adi Shankara, the knowledge we have about the world based on our senses is not the absolute reality but rather an illusion. Senses may fool us and lead to misconceptions. Absolute reality is not known through senses but directly to our atman or innermost self or soul. With this, a person might end reincarnation and operate karma through knowing their innermost self (Brahman) and absolute reality, which transcends the level of the physical body and subtle mental. Also, the true self is permanent and unchanging, while the non-true self is impermanent and undergoes changes all the time. The main goal of a person is to know true reality – Brahman, and it may be achieved through self-realization. Another belief is the key to achieving moksha following the principle called “Dharma.” It is translated as “virtue,” “natural law,” “right living,” or “appropriateness.” It has been divided into three main ways collectively known as the marga. These are the Jnana-marga (knowledge or insight), Karma-marga (appropriate action or right behavior), and the Bhakti-marga (devotion to gods).

When it comes to the concept of God in the belief of Hinduism, they accept the idea of the trinity or what they call Trimurti, which is responsible for the existence, order, and destruction in the universe. It is composed of a supreme creator god called Brahma together with Vishnu (the preserver), and Shiva (the destroyer). Shiva is known to be the destroyer but also the transformer. There is what they call the dance of Shiva, which refers to the cycle of creation and destruction that balances the concept of birth and death.

In the 6th century C.E., devotional Hinduism or the bhakti (Hindu movement on personal devotion) became popular. Worshipers make their offerings in the form of self-sacrifices to develop a personal relationship with the gods. And the Dharma, which is the original form of Sanatana Dharma translated from Sanskrit as “the eternal order of things,” defines truth or reality. This order of things expresses the idea that there is an underlying, rational order to the universe. Second, this sense of order is acknowledged when we perform sacrifices to the gods. Next, in the sacrifice, we learn our place and the right way to live. Lastly, through sacrifice, we understand and maintain the order of the universe. Hindus believe that by performing and following this concept, they align themselves with the rational ordering of human life and society.

The Hindu tradition is guided by sacred texts known as the four Vedas. They are the oldest Hindu scriptures and the most ancient Sanskrit texts, written between 1200 and 900 B.C.E. One of the contents of the four Vedas is the Rig Veda. Based on the Rig Veda, there are four main varnas or classes in society that represent various parts of the divine person they call Purusha. These are the Brahmins, which serve as the mouth of Purusha and they are the Priests. Next, Kshatriyas serve as Purusha’s arms, and they are the military, warriors, or administrative class. Next, Vaishyas are the merchant class, artisans, or craftsmen and serve as Purusha’s thigh. Lastly, Shudras are the workers and laborers. They serve as the feet of Purusha. These four varnas play an essential part in the ordering of society. Their roles reflect their dharma or their divine duty. Also, those four varnas are sometimes called castes, which follow the Indian caste system. It refers to classifying people, broadly based on their occupation. Another part of the Vedas and Sanskrit sacred texts is the Upanishads, which offer a philosophical approach to religion that is concerned with the nature of the self and the universe. The Upanishads argue that to understand the self is to understand everything. It has a view that the self is described into three parts: the material body, the subtle body, which is made up of thoughts, feelings, & experiences, and lastly, the atman, which has pure consciousness.

Hinduism proposes that life has several main goals: dharma (right living), the concepts of artha (wealth), kama (pleasure), and moksha (liberation). According to Vedic texts, the principal goal in life or the four stages of life are: The first stage of life is being brahmacharya or a student, which is to learn and study the concept of Vedas. This stage is related to the concept of Dharma, which keeps a person on the righteous path through knowing and learning the right way to live. The second stage is being a grihastha or a householder, who seeks wealth and pleasure to support his/her family. The next stage is vanaprastha or retirement, which involves letting go of overall responsibility for business and financial matters and may take time to reflect and advise. In the last stage, people may experience wandering asceticism in which individuals set aside all their concerns in the world and are committed to their physical and mental discipline to achieve final release and liberation (moksha). The four stages of life combined are known as Varnashrama-dharma, which refers to the right ordering of life according to one’s class and stage in life. Aside from the four stages of life, Hinduism also believes in the importance of following the five moral principles: Ahimsa (not killing), Satya (speaking the truth), asteya (not stealing), brahmacharya (sexual continence), and aparigraha (not being avaricious). These principles are mainly concerned with eternal morality and involve pursuing the five qualities, which are cleanliness, contentment, pure concentration, and devotion to god. Also, those five principles are based on personal spiritual development, progression, and devotion.

Religion has the potential to transform individuals, bringing them happiness and a sense of engagement within their community. The expansion of religion allows individuals to connect with more people, as evidenced by the 45% of actively religious individuals in Australia who reported feeling happier, compared to the 33% who were unaffiliated. This is highlighted in an article from ‘Christian Today’, which emphasizes how religious practices contribute to a greater sense of engagement and vitality. A study conducted across 25 countries by Pew Research Center revealed that religiously active individuals were happier than those who did not practice a religion in 12 countries. This finding underscores the positive impact of religious traditions, such as Hinduism and Islam, on individual well-being and broader societal harmony.

Hinduism, for example, clearly illustrates the connection between happiness and inner peace through its beliefs and practices. The religion emphasizes four main aims in human life: Artha (material prosperity), Kama (desire), Dharma (righteousness), and Moksha (liberation). These principles are articulated in the sacred texts known as the Vedas, which encourage individuals to introspect and cultivate spiritual growth. Happiness in Hinduism is often found through devotion to deities, daily prayers, and acts of worship such as picking flowers as offerings. The lighting of lamps during morning rituals symbolizes the dispelling of negativity and the acquisition of inner strength and joy. These practices align with the principles of Dharma, guiding individuals towards righteousness, and Moksha, representing ultimate happiness and spiritual fulfillment. The recitation of prayers and meditation at home shrines further fosters a sense of peace and gratitude, as reflected in the teachings of Swami Vivekananda. Hindu rituals, including communal gatherings for pujas (worship ceremonies) and annual festivals like Holi and Diwali, promote social cohesion and spiritual rejuvenation within the community. These traditions encourage adherents to embody the values of Artha and Kama by contributing to the well-being of others and celebrating life’s joys.

Similarly, Islamic traditions emphasize the pursuit of happiness through adherence to a righteous path guided by religious practices. Islam’s five pillars, including Shahadah (declaration of faith), Salat (prayer), Zakat (charitable giving), Sawm (fasting during Ramadan), and Hajj (pilgrimage to Mecca), form the foundation of a fulfilling and responsible life. The principle of Tawhid (monotheism) underscores the importance of striving to be close to Allah, leading to spiritual contentment and inner peace. Daily prayers, fasting, and almsgiving serve as means of expressing gratitude and devotion to Allah, fostering a sense of tranquility and fulfillment among adherents. Zakat, in particular, encourages selflessness and generosity towards the less fortunate, promoting social cohesion and mutual support within the Islamic community. Ramadan, marked by fasting and communal prayers, strengthens bonds among Muslims and cultivates a shared sense of purpose and spiritual growth. The annual pilgrimage of Hajj further unites believers in worship and fellowship, reinforcing the values of unity and humility before Allah. Through these communal practices and teachings, Islam provides opportunities for individuals to deepen their engagement with their community and experience greater happiness and fulfillment.

In conclusion, the teachings and practices of Hinduism and Islam demonstrate the transformative power of religion in promoting individual happiness and societal well-being. Through scripture, rituals, and communal gatherings, these religions foster spiritual growth, social cohesion, and a sense of purpose among their followers. By embracing the principles of righteousness, gratitude, and compassion, adherents of these faiths find fulfillment and joy in their lives, contributing to a more harmonious and inclusive society.

Hinduism is a philosophy about how to live a righteous life. It is the third mostly spread religion after Islam and Christianity. People who live in India and Nepal are main followers of this philosophy. They account for 95% of followers. It does not have any founder. Although it is named as “religion”, Hindus do not believe in existence of one and only God and do not worship. Hinduism more than religion, it is culture. Another fact that makes this religion unique is that there are no fundamental principles that all followers of Hinduism must hold. For example, those who call themselves Muslims have to worship three to five time a day. Yet, in Hinduism there is no such condition, anyone who agrees with beliefs of this philosophy can call themselves Hindus. Moreover, unlike Islam and Christianity, Hinduism has many different sacred writings, and all of them are collected in “Vedas”. Those writings represents codes of behavior and discuss cause effect concept of life. They also mention the role of women in Hindu life. In this paper, I am also going to discuss the role of women in Hindu life, particularly in marriage.

Hindu Marriages

Hinduism considers marriage as a duty for each individual. They see marriage as connection of two lives to pursue their duty, desires, and possessions. These three words are also known as Dharma, Kama, and Artha. Dharma is the most important concept in Hinduism. It is about rules that each Hindu should follow. So, getting married is among those rules to live righteous life. Kama is another goal of Hindus’s lives which is also related to marriage. It is about passion to love. If a person loves another one, they should marry.

Artha is another goal of Hindus and it is about wealth. Then comes a question: what is relation of Artha to marriage? The answer is simple: in order family to exist there is a need to feed family members. Thus, artha is considered as an important goal. We can say that marriage encourages people to follow these three goals of lives. What is important to know for Hindus is that all of three goals (Dharma, Artha, Kama) should be perused together in order to live righteous life. Artha and Kama without Dharma can make people to conduct wrongful deeds.

Hindu word that stands for marriage is “Vivaha”. Hindus believe that relationship between woman and man is sacred and it is not limited to life on Earth. It is two souls that get together, not bodies. Therefore, it is believed that even after death, wife and husband again come together in new lives. From my perspective, such beliefs of Hindus are closely connected with Karma. Only if Karmas of two people are joint, they get marry and never get apart. What is interesting is that family roles of man and woman can change in new life. Even though such approach is very interesting, in modern India two people who marry can even get apart on Earth because there is such thing as divorce. It can be interpreted that if two people got divorced, then their Karmas are not bounded together.

Marriage in Hinduism is very similar to Marriage in religion as Islam. When a woman gets married, she leaves house of her parents and starts new life with new relatives. Her relationship with family changes and does not remain as sincere as it was before as she rarely meets them. The similar situation was in Ancient Azerbaijan. After marriage Azerbaijani women almost never communicated with their parents and other family members. Two female siblings could never see each after marriage and each of them would live their own life with new families. Therefore, in Ancient Azerbaijan parents valued male children as they were the ones who stayed with them and took care. Hindu women start totally new life after marriage, and it can make them stressful. Yet, in modern India and Azerbaijan situation has changed. The main reason is improved technology, existence of smartphones and internet. Women can talk to their family members whenever they want and meet them.

Women as wifes and mothers

In Hinduism, women have four relationship roles: daughter, wife, mother, sister. Each of these roles is important and they should act sincerely based on mutual respect. However, in modern times these rules are not applied, and women are discriminated. There can be many reason for that. First of all, as most of Hindus are concentrated in developing countries of Asia, they have own mentality and culture that negatively affect women. For example, in India, there are not only Hindu leaders, but also Muslims whose culture also negatively treat women. Even though both in Quran and Hindu writings the respect to women is highlighted, in practice they are treated as inferior to men. Men consider themselves as head of family as they are the ones who earn money, therefore they think that women should obey them.

As wifes, the main role of women is to please all family members. Pleased family members is the main secret of long lasting successful marriages. She also must be loyal to her husband and never cheat on him, in turn, her husband should love and take care of her. Women are also the ones who do household work and raise children. Her role is to feed children and make sure that they grow up with love. From my perspective, in Hinduism, women have similar role as in other religions. However, in modern times, those role change as more women get empowered.

The important role of mother in life of her child is undeniable. Hinduism also stresses the importance of women for their children. Women determine successful life of their children. In holy scriptures of Hinduism is written that women are created from “Shakti”. “Shakti” is an element that helped the most powerful Gods to create the universe. So, we can conclude that the same as Gods created universe with the help of Shakti, women create (give birth) to new lives. So, we can say that women with their ability to give birth are compared to Goddesses. Such situation should make them to have the highest status in the society; yet, in reality men consider themselves superior to women. However, they also should be grateful to women as much as children because without women they would never have neither children no heir.

To conclude, Hinduism is a teaching about life. It is philosophy that teaches it followers to live right life. Hinduism values the role of women both as wives and mothers. It also considers marriage as one of the essentials goals for each Hindu as marriage is closely associated with other three important goals of life: Dharma, Artha, and Kama. I believe that some of these beliefs are still held in modern India; however; many aspects of women in society and their role in marriage have changed.

The issue of women’s status in society has been a popular problem and a source of debates in the vast majority of the world’s cultures. At some point, every society raised this question and discussed it; in many cases, such discussions caused social instability, crises, and disorders due to the opposition between the supporters of gender equality and the protestors of it.

Currently, the issue of women’s social status and the role is rather meaningful for the countries of Islamic, Buddhist, and Hindu worlds. Multiple strikes, protests, gatherings, and crimes are the evidence of the religious and cultural clash going on within these societies.

In India, for example, the clash resulted in a series of rapes of Indian women that shook both Eastern and Western societies. This paper explores the meaning of women in Hinduism and Islam and the possible sources of such aggressive opposition to gender equality in some areas of Hindu and Islamic majority countries.

There is a common opinion that such religions and cultures as Hinduism and Islam are based on the discrimination of women and their social oppression. Thousands of feminists and secularists from the West keep protesting against the attitudes practiced in the Middle Eastern and South Asian Islamic and Hindu countries viewing them as regressive, oppressive, and old-fashioned (Feldman 33). There are also many domestic feminist movements in the societies of these states.

To understand the origins of the tendency towards violence and discrimination of women in these cultures it is necessary to study its religious basis. First of all, Islam and Hinduism are not only religions for the people of the Middle East and South Asia. They are also lifestyles. The norms and standards of Hinduism and Islam are reflected in people’s religious beliefs, the Gods they worship, the manners of behavior, dressing styles, traditions, and gender roles.

Primarily, In Hinduism and Islam, the humans of both sexes have been viewed through the perspective of their functions as believers and God worshipers. Being religiously righteous is seen as one of the most important achievements for both men and women in the Islamic and Hindu societies.

In Hinduism and Islam, the traditional functions of women are limited to the roles of daughters, wives, and mothers. The duties of women under these three images represent everything women are required to be, do, and know in life (AsiaPacificMemo). Being a good daughter, wife, and then mother makes a good woman in both of these cultures.

This puts men into the dominant position in the society, as daughters are obliged to obey their fathers, wives are obliged to answer to their husbands, and, in many cases, mothers are to follow their sons. For example, in some extremely male-dominated Muslim societies women that appear outside of their homes alone, without a man, are considered improper, this way, to go somewhere a woman is obliged to take her son with her. Even if he is a small child, his presence is required for a woman to be able to leave home and walk the streets.

In Hinduism, a woman is worshiped for being a mother, for having the capacity of childbirth and for caring about her family. Just like in Islam, women’s main functions are being a wife and a mother. Besides, in Hinduism women are viewed as natural vessels for religion (Bartholomeusz 33).

This means that women in Hinduism represent religion, contain it, and function as its carriers and caretakers. Hindu understanding of women dwells on the principle of duality; women are viewed as the source of creation and destruction simultaneously (Wadley 113).

This way, the men’s wish to take control over women can be easily explained by their desire to keep their religion in order, prevent it from getting violated, shifted, twisted or vandalized. Basically, the core of this desire is a positive intention of protecting one’s values. Yet, evidentially, this intension results in a variety of violent and dangerous actions directed against women.

Men’s attempts to control women normally lead to strict upbringing where girls are limited and restricted ever since early childhood. To enforce discipline on girls, fathers practice devaluation of women ensuring little girls that they are worth less than their brothers, that they need to stick to a completely different set of rules, and that their lives are determined by men and their decisions and choices.

Besides, not all men can maintain authority in the family without engaging in violent practices, so, since early childhood women are physically abused and victimized. Boys grow up watching this process of victimization of women and learn that females are creatures without rights or freedoms. This attitude has been practiced for centuries and eventually became the foundation of the societies of Islamic and Hindu countries.

Ever since first feminist movements promoting gender equality, freedom of choice and rights for education for women started to occur in these societies, huge waves of protests began to gather people with the opposing beliefs. In order to enforce obedience and “proper” order in Islamic and Hindu societies, men strengthened their control practices and employed fear as a tool to humble the women down.

This resulted in multiple cases of acid attacks and rapes in the countries of the Middle East and South Asia. Statistically, the majority of acid attack and rape victims are the women that refused to obey men at some point. Almost always in these cases of attacks violence was directed at women and came from men. Viewing the deeper reasons of such behaviors makes it visible that its actual roots come from men’s fear to lose authority and have the habitual way of things in the society changed.

In Islam there is a tendency to promote women as the source of danger and chaos. This version can be understood if the logic is as follows: women and their bodies are the objects of attraction for men, women cause men to desire them, sexual behavior is deemed sinful according to the religious teachings, sexual desire may encourage men to commit adultery, distract them from other missions; it is their weakness.

Ergo, women’s physical presence in society needs to be restricted and limited. This way, women are forced to be modest and cover their bodies and faces and be as quiet as possible to stay away from disrupting the social balance. This way, wearing veils becomes not only a religious rule, but a moral norm, social standard, sign of respect, and also an element of fashion, since, in many cases, it is a practice enforced politically (Marginalia Review of Books).

Women’s disobedience and rejection of behavioral standards enforced by men lead to attacks from the side of men. The majority of targeted females are young; punishment falls on them when they refuse to provide sexual services to men. Another victimized category of women is wives; they are attacked by their husbands demonstrating authority.

It is important to mention that movements for gender equality in the Middle East and South Asia are the consequences of the influences from the West, where such movements started to be popular centuries ago. This is a demonstration of the social impacts of the process of globalization. The issues of discrimination of women in the Middle East and South Asia became well known in the Western world due to various attention raisers.

To promote awareness about this problem all over the world multiple strategies are used. For example, there are many female writers who originate from Islamic and Hindu countries, they write biographic novels about the social injustices they witnesses personally. Besides, social advertisement is another important means.

Moreover, popular TV programs and shows often feature interviews with female victims of oppression and violence telling their stories to the world. Finally, Women Studies Departments of many universities organize conferences to discuss the issues of gender equality and discrimination from various points of view.

The lives of victims of acid attacks and rape change forever after these horrible events. Burnt and injured women become doomed to cover their faces in public and wear their scars as the demonstration wrongdoing and shame. Raped women are punished even harder; they may also end up burnt with acid, banned from their families or even killed. Becoming pregnant after being raped is viewed as an ultimate disgrace for a woman.

In conclusion, Islam and Hinduism cannot be viewed as religions only. They should be studied as cultures and lifestyles. Islam and Hinduism have many layers and are designed to penetrate every aspect of people’s lives. Their impacts become even stronger when these lifestyles are politicized.

Works Cited

AsiaPacificMemo. Leila Ahmed talks to Ingrid Lilly about Islam and feminism. 2013. Web.

Bartholomeusz, Tessa. “Women as fundamental and fundamentalist women: the case of Buddhist Sri Lanka.” Fundamentalism and Women in World Religion. Ed. Arvind Sharma and Katherine K. Young. New York: T & T Clark International, 2007. 33-46. Print.

Feldman, Shelley. “(Re)presenting Islam: Manipulating Gender, Shifting State Practices, and Class Frustrations in Bangladesh.” Appropriating Gender: Women’s Activism and Politicized Religion in South Asia. Ed. Patricia Jeffrey and Amrita Basu, 33-52. New York: Routledge, 1997. 33-54. Print.

Marginalia Review of Books. How does contemporary Hinduism both revere and constrain women? – Mandakranta Bose [4/5]. 2010. Web.

Wadley, Susan S. “Women and the Hindu Tradition.” Women and National Development: The Complexities of Change 3.1 (1977): 113-125. Print.

Hinduism is one of the oldest and widespread religions in the world; currently it is practiced by people who may live in very different countries. This paper is aimed at discussing the main principles of Hinduism, it cultural aspects and its impact on the society in the United States.

The knowledge of these issues is important for understanding the diversity of modern societies in which people may have different beliefs, values or even perceptions of God. Overall, one can identify the following characteristics of Hinduism, namely the acceptance of different religious views, the belief in reincarnation of soul, and the idea that God can take many different forms.

Furthermore, it should be noted this religion is now practiced in many Western countries, such as the United States and its presence increases the diversity of modern American society and makes people more aware about the variety of religious beliefs.

First of all, Hinduism is very difficult to define because this religion incorporates a variety of beliefs that recognize the moral authority of the Vedas which are religious texts originating from ancient India (Mittal and Thursby 3). Moreover, Hinduism includes several denominations or groups of people who may have different rituals. It should be noted that there are several distinct features of Hinduism.

Certainly, the supporters of this religion accept the existence of God as a higher power that created the universe. Moreover, God is present in every living being. Yet, Hindus think that an individual can worship God in different forms. The deity can have different identities such as Shiva, Vishnu, or Brahma (Neusner 186). It is difficult to determine whether Hinduism is monotheistic or polytheistic religion. The thing is that in some denomination of Hinduism, people can accept the existence of several deities (Neusner 186).

Thus, Hindus do not accept the idea that God can take only one form. This is one of the issues that people should remember. Moreover, people should take into account that Hinduism is not based on some specific canon or a set of written sources. The Vedas do play an important role in the lives of Hindus, but various religious leaders could provide their own interpretation of God and morality.

Secondly, it is worth noting that this religion does not set direct requirements for the worshipers who may follow different religious rituals. More importantly, Hinduism does not reject other forms of religious faith. It is not opposed to Judaism, Christianity, or Islam. Hindus do not argue that their view on God and the universe is the only possible one. These are the main distinctions of the religion and people should remember about them when interacting with Hindus.

One should also discuss the culture of Hinduism. It should be taken into consideration that Hinduism evolved in the course of several millennia during which Indian subcontinent witnessed many political, social, and demographic changes. Furthermore, Hinduism can be practiced in different countries, for example, India, Sri Lanka, or Bangladesh.

This is why one should not suppose that this religion is always associated with some distinct cultural values or practices. There are several rituals that play an important life in the cultural life of Hindus, for example one can mention, different forms of yoga, or festivals such Gudi Padwa and Bihu (Kaur 1968).

These festivals are held by Hindus who may live in different countries. Secondly, Hinduism accepts the idea of material possessions and even sensual pleasures provided that a person does not violate the ethical principles, especially if he/she does not limit the freedom of other people.

Additionally, it is possible to identify several cultural values that Hindus usually recognize, in particular, the respect for elders, modesty, and acceptance of ones limitations and weaknesses. So, this religion stresses the humility of an individual. These cultural values affect Hindus’ relations with other people.

Additionally, one should note that Hinduism can now be practiced in the United States for more than a century. Certainly, this religion is not followed by the majority of the popularity. Yet, nowadays, Hindu temples can be found in different parts of the country, for instance, one can mention such states as California, Illinois, New York, and so forth (Neusner 180).

Many Hindus live in such urban areas as Chicago, Philadelphia, San Francisco, or New York (Neusner 180). This religion is followed by people who came to America from India or Sri Lanka. There are several ways in which this religion influences the society. First of all, one can mention that American people have become more aware about religious and cultural practices that may exist in non-Western countries.

The presence of Hinduism makes people more aware of the fact that there are various forms of religious faith, and they can differ from the Judeo-Christian tradition which is dominant in the United States. Some of these practices have become very popular, for instance, one can mention Yoga that is very popular among many people. Therefore, the influence of Hinduism can be considered positive because this religion emphasizes the necessity of tolerance and respect toward the views of others.

Overall, I have a positive attitude toward Hinduism, even though I did not have direct contacts with this religion. As it has been said before, it accepts different forms of worship and religious faith and it is not opposed to other religions.

This feature greatly appeals to me because the supporters of Hinduism do not think that their religious views are in any way superior to those of other people. Secondly, Hinduism does not impose certain restrictions on worshippers. They do not have to follow certain rules, when worshipping God.

In other words, these people have a relative degree of freedom. So, a person, who is not affiliated to any religion, may have a favorable attitude toward Hinduism. Certainly, my judgment may be very subjective, and more accurate assessment can be given if I learn more about the beliefs and ethical principles that Hindus recognize and various denominations of this religion.

On the whole, these examples suggest that contemporary Hinduism is a vibrant religion that can now be practiced in Western and non-Western countries. Its principles include the rejection of dogmatism and emphasis on the liberty of an individual.

In the course of its history, it underwent several significant changes, but it does remain appealing to many people in part because Hindus do not claim their perception of God is better or more accurate than the beliefs of other people. The presence of Hinduism in the United States can be seen as a positive force because American people can learn more about the ethical and cultural aspects of other religions.

Works Cited

Kaur, Raminder. Performative Politics and the Cultures of Hinduism: Public uses of Religion in Western India, Delhi: Anthem Press, 2005. Print.

Mittal Sushil, and G. Thursby. Studying Hinduism: key concepts and methods, New York: Routledge, 2008. Print.

Neusner, Jacob. World Religions in America: An Introduction, Louisville: Westminster John Knox Press, 2009. Print.