Category: Hinduism

Names and roles of the members of the Trimurti

The concept behind the trimurti is that three incarnations of a single supreme being are responsible for the operation of the universe as a whole. In fact, it can even be stated that their individual roles are based off the natural cycle of creation (life), destruction (death) and maintenance (continued existence) (Chandra 491).

• Brahma – is considered as the creator and responsible for the creation of the different types of plant and animal life that currently exists.
• Vishnu – known as the “preserver”, Vishnu is credited as being the protector of the world as we know it and is responsible for the restoration (also know as the restorer) of moral order in society.
• Shiva – while known as “the destroyer” this does not necessarily equate into violent destruction; rather, it is more akin to the natural death of all things in order to make way for new life.

How the cycle of samsara works

The cycle of samsara works off life and death as well as the consequences of one’s actions. It is theorized that the current life you lead is only of many. Throughout existence, you have lived many different lives and will continue to live many more lives through the process of incarnation. However, the course of your future life and the status of your present life, is often determined by your actions. Essentially, by performing good deeds and acting appropriately in the present, this can influence your status in your future incarnation (Aktor 267).

The law of karma

The law of karma can be simplified into the notion of cause and effect wherein your actions will inevitably have future reactions; however, the type of reaction will depend on whether your actions are good or bad (Malinar 386). This means that doing good deeds, helping others, etc. will result in the creation of good karma and therefore result in future happiness for yourself. On the other end of the spectrum, doing bad or selfish deeds can result in bad karma, thereby ensuring your future misery through suffering.

The caste system, and its perversions

The original Indian caste system was created as a means to help address all essential functions within society so that people could fill vital roles based on their individual talents and abilities. This was done in order to ensure the continued functioning of society and to help people better understand what their specific roles should be. The subsequent perversion of the caste system came in the form of the “untouchables” who were considered as the lowest of the low and were responsible for menial labor duties within ancient Indian society (Kamble 165).

The Sanskrit names for the 4 main castes

• The Brahmin – considered to be the intellectual thinkers and priests; their role in society was to act as “gatekeepers” so to speak for knowledge, dispense advice to leaders and provide religious services to their respective congregation.
• Kshatriyas – known as the “warrior” class within Indian society, this was originally created as a means of protecting ancient Indian society from external threats via force of arms and specialized warfare. Individuals who were to be part of this class were normally of significant physical capability and prowess.
• Vaishyas – considered as the trade or commerce class within ancient Indian society, individuals who were part of this class were responsible for the procurement of a wide array of goods and services for the betterment of Indian society as a whole. They were basically responsible for the economy of their society and ensuring basic services go unhindered.
• Shudras – this was the labor or “industrial” class within ancient Indian society. Individuals that were part of this class were basically responsible for the production of food and were normally the workers in a wide array of different construction projects.

The stages of life (Ashramas)

• Brahmacharya – considered to be the “formal” education stage of a person’s life where they learn the necessary skills needed for his future profession and how to care for his family.
• Grihastha – this is the stage in a person’s life where he has a family and is allowed to indulge in sexual pleasures with his wife.
• Vanaprastha – people entering this stage are rather rare since it requires a person to renounce their worldly possessions and go live in a hut in order to devote himself to prayer.
• Sannyasa – this is the stage wherein a person’s sole concern is that of merging himself with God and attaining a state of enlightenment wherein they are supposedly released from the cycle of death and rebirth.

The four goals of life

• Artha: focuses on the attainment of wealth and prosperity and is normally connected to when an individual starts having a family.
• Kama: connected to the concepts of desires and pleasures. This focuses on an individual attaining the worldly desires that pleases them the most.
• Dharma: this concept is connected to living in a “righteous” fashion and is based on a set of personal standards that a person lives by.
• Moksha: is a state wherein a person achieves enlightenment and they are able to escape from the cycle of death and reincarnation via the process of self-realization.

The four yogas

• Jnana: this is considered as a form of deep introspection wherein an individual understands themselves more and is considered as the path of knowledge/wisdom.
• Bhakti: this path is connected to that of love wherein a person focuses on love and devotion.
• Karma: this path is considered one of being of service to others by remembering that all actions have consequences.
• Raja: this path is considered one of transcendence wherein a person “transcends” the normal thoughts that pervade the mind.

Hindu understandings of the divine

Despite the diversity of Hinduism which has hundreds of present day iterations in the form of local religious groups, there is a common thought that all the Gods and Goddesses that they believe in are actually manifestations of a single supreme being. In a way, this is similar to the concept of the Christian Triumvirate of God the Father, God the Son and God the Holy Spirit which are three indivisible aspects of a single supreme being. What differentiates Hinduism though from its Christian counterpart is that each of its Gods and Goddesses have a distinct personality and different background mythologies resulting in a diverse collection of beings that seem more apart than manifestations of a single individual (Amar 2).

Sacred spaces/places, especially the Ganges and puja

These locations are considered as being sacred based on how they are connected to Gods and Goddesses such as the Ganges coming from the hair of Shiva.

Scriptures…types, sources, etc.

While not necessarily doctrinal in nature, Hinduism does have several special texts which include the Upanishads, the Puranas the Vedas, and even the Mahabharata and Bhagavad Gita.

Hindus and Jesus

Jesus is akin to the Sanskrit word of ancharya which, roughly translated, means an individual who teaches others by example. It is based on this that Hindus consider Jesus to be an ancharya, an individual who teaches others how to live life, how to embrace others in brotherhood instead of hate and how to live a life in service of the greater good rather than pursue material gain above all else (Leach 15).

Interfaith dialogue

Interfaith dialogue is considered as a means of helping people from different religions understand the perspectives of one another.

Works Cited

Aktor, Mikael. “Asymmetrical Religious Commitments? Religious Practice, Identity, And Self-Presentation Among Western Scholars Of Hinduism And Buddhism.” Numen: International Review For The History Of Religions 62.2/3 (2015): 265- 300. Print.

Amar, Swami. “Sadhana Faith And Devotion In Spiritual Practices.” Light Of Consciousness: Journal Of Spiritual Awakening 27.3 (2015): 2. Print.

Chandra, Shefali. “India Will Change You Forever”: Hinduism, Islam, And Whiteness In The American Empire.” Signs: Journal Of Women In Culture & Society 40.2 (2015): 487-512. Print.

Kamble, Shanmukh V. “Attitude Towards Hinduism, Religious Orientations, And Psychological Adjustment In India.” Mental Health, Religion & Culture 17.2 (2014): 161- 172. Print.

Leach, Robert. “A Religion Of The Book? On Sacred Texts In Hinduism.” Expository Times 126.1 (2014): 15. Print.

Malinar, Angelika. “Religious Pluralism And Processes Of Individualisation In Hinduism.” Religion 45.3 (2015): 386-408. Print.

Introduction

In a modern globalized world, cultures inherently interact and intertwine leading to transition and sharing of ideologies among individuals. In turn, this leads to particular cultural shifts and changes in practice as different populations begin to adopt radically foreign traditions. This case study will examine the ancient Hindu practice of Yoga and the cultural appropriation and integration of mass adoption in the West.

Religious Encounter Issue

The religious encounter issue examined in this case study is appropriation and transition of the Hindu religious and cultural practice of yoga for mass adoption in the West. Yoga in its original form is a deeply spiritual practice that was only reserved for individuals that had the appropriate status and training to do so. However, it was in India itself that Hindus enabled the tradition of yoga for mass use, not so much for religious purposes but rather its potential physical and mental health benefits. Eventually, the practice made its way West, becoming a more versatile, openly available, and commercialized aspect that drifted far from its religious roots (Orr n.d.).

Yoga has a rich history of transitioning to the West, being identified in the nineteenth century by Western scholars. Initially, it drew interest due to its philosophical foundations. In the 1950s, it was popularized by scholarly literature examining yoga’s aspects of spiritual freedom, which could be used to divert from the pressure of a capitalist society. When the 1960s and 1970s liberalization and social progress movements began to occur in the United States signifying a shift in the status quo of conservative traditional socio-economic structures and identity of crisis, yoga became appealing. In concurrence, with an increase in media and communication technologies, cultural restrictions and boundaries began to fall, allowing the exchange of Eastern ideologies. Yoga became a practice that many sought out to use as a method to manage societal pressures, personal fears, and in the attempt to find a personal identity (Misiak n.d.). However, in this religious encounter, there is still ongoing concern regarding whether Christians should be practicing yoga and if the Western adaptation of it has severely distorted the orthodox traditions of the original practice.

First Voice

The first voice is an interview with professor Leslie Orr examining the origins and impact of contemporary “New Yoga.” She provides the history of yoga transitioning to the one described above. The primary conclusion is that modern yoga is a physical, and possibly spiritual practice, but it does not necessarily refer back to the elements of Hinduism. This movement has its basis in India itself, and as a result of intercultural exchange has led to the intersection of ideologies, particularly in North America in the 20th century. The exchange of ideas and influences goes both ways in the modern day in this New Age culture. As a result of this, there is an increasing interest from scholarly and public audiences seeking out more information on yoga due to its popularity (Orr n.d.). This voice is important in outlining the issue from an individual and socio-cultural scholarly perspective. Orr offers a thorough explanation and relates it to the discussion in a comprehensible manner.

Second Voice

The second voice is a scholarly article by Suzanne Newcombe which attempts to track the development of modern yoga and determine its outreach in the Western world. The yoga semi-secular practice as part of the physical activity is vastly different from the historical spiritual practice. Newcombe notes how drastically changed in the modern-day, becoming a rigorous academic and fitness routine rather than the spiritual connection to a deity that the original practice was meant to achieve. Contemporary yoga is a transnational phenomenon that is a consolidation of embodied practices and a diversity of ideologies regarding their meaning.

The significance of yoga in the modern perception is a personal somatic experience, therefore, it may be attributed to rising in mysticism which contributes to self-empowerment and liberation. Modern yoga is inherently is an important transnational cultural exchange, often cited as the Easternization of Western culture, but its simplified commercial forms have also been popularized in India. Yoga is becoming a global consumer movement in the contemporary world, affecting a wide variety of disciplines, economic factors, and social perceptions (Newcombe 2009). This voice offers the academic perspective on the development and influences of yoga which contributes to the discussion of religious encounters from an anthropological perspective.

Third Voice

The third voice is an article by Sarah Ratchford in the popular culture and media magazine Vice, discussing the yoga practice controversy. She notes that although yoga has become increasingly popular, modern awareness and political correctness have led to many challenges in the concept of yoga in the West. Particularly, as cultural appropriation; therefore, making it inappropriate for Westerners to engage in such activity. This has been demonstrated in many places, especially by yoga classes being canceled due to cultural sensitivity (Ratchford 2015).

The absurdity of the issue is disturbing, but this article greatly contributes to the discussion of cultural appropriation. It allows considering the perspectives of colored individuals, particularly yoga instructors, which welcome the popularity and Westernization of yoga. Primarily, because the yoga practice is meant to help deal with stress and anxiety, and it can have profound impacts on individual and population behavior. While many Westerners focus simply on the physical aspects, the popularity of yoga has led to many wanting to explore the spiritual side, which also brings up the topic of appropriation where it can be discussed in a safe space. Yoga allows people to be more sensual, accepting, mindful, and other aspects which have their basis in religion but ultimately narrow down to psychological behavior (Ratchford 2015). This perspective is important to the discussion as it focuses on the positive aspects of yoga in the socio-cultural contexts and the impact it has. Even in an environment of political correctness and controversy, it is vital to consider the opinions of those who are the affected minority.

Personal Position

There have been severe criticisms of yoga in the West, particularly for close-minded ultra-conservatism. For example, Pat Robertson infamously stated that yoga practices are a “Hindu trap” that is meant as a prayer to the Hindu deity and is inherently anti-Christian. This promotes xenophobic, inaccurate, and homogenizing perceptions of yoga with the purpose to limit such healthy and beneficial inter-cultural exchanges (Jain 2015). On the other hand, socio-political movements in India, led by Prime Minister Modi have attempted to “reclaim” yoga for the Hinduist (the primary religion in India) culture. The political motives are to make yoga an inherent part of national Hindu identity to the point of indoctrination, which many people both in India and in the West view as dangerous and a political device. Opponents of yoga consistently refer to its Hinduism origins and highlight incompatibility and potential for conflict of values with Western Christianity (Jain 2014).

The three voices analyzed as part of this case study all suggest that the transition of yoga to the West is an important example of transnational intercultural exchange. It is the personal opinion of the author of this report that although it could be viewed as cultural appropriation, in this context, it is not wrong for non-Hindus to practice it. With the initiatives from many Hindus themselves, yoga is no longer a religious practice, but more a personal spiritual and physical wellness activity. Any religious undertones only serve as context and supporting material rather than the Hindu practice which yoga once was. Inherently, faith does not depend on one’s practices, particularly if ones like yoga are done with other intents. The author believes that in the instances of conflicting religious encounters, it is important to be accepting and open-minded, viewing yoga as a fulfilling intercultural experience.

Conclusion

Yoga is an ancient Hinduism religious tradition that has transitioned to the West to become a commercial and health practice. This occurred naturally through the intercultural exchange, but there are some concerns regarding the religious and cultural encounters. The concerns are that this transition of yoga is a cultural appropriation that has distorted the original tradition and whether non-Hinduism followers should be participating in it considering its religious roots. It can be concluded that yoga integration into Western culture is a natural occurrence in a globalized world and its mass commercialization is meant to make it more available and does not justify the concerns.

Bibliography

Jain, Andrea R. 2014. “Claiming Yoga for India.”Rewire News, Web.

Jain, Andrea R. 2015. ” Pat Robertson Warns Yoga Will Have You Speaking Hindu.”Rewire News, Web.

Misiak, Anna. n.d. ” Why We Practice: A Short History of Yoga in the West.”Yoga International. Web.

Newcombe, Suzanne. 2009. “The Development of Modern Yoga: A Survey of the Field” Religious Compass 3(6): 9861002-23. Web.

Orr, Leslie. “A Profile of Yoga: Contact, Adaptation, and controversy in the West with Leslie Orr and Laurie Lamoureux Scholes. ” Personal interview. Canada, n.d.

Ratchford, Sarah. 2015. ” Is Western Yoga Cultural Appropriation? Obviously, but That Doesn’t Mean You Can’t Practice It.”Vice, Web.

Introduction

Hinduism is one of the biggest religions, with a following of more than a billion people. Religion has evolved over the centuries, and the roots can be traced further than the Indus valley civilization and other civilizations of ancient times. The paper analyzes the key philosophy, various festivals, and holy days and also discusses Hinduism in Florida.

Fundamental beliefs

Hinduism has its origins in the ancient Indian subcontinent and is a way of life and living that promotes adherence to dharma or law and preaches that man is bound to his ”Karma” or fate, and this cannot be changed. The religion suggests that one pays for the sins of the previous life and suggests that eternal ”moksha” or salvation from rebirth and an escape from the wheel of life can only be attained by penance, observing rituals, fasting, and other acts of devotion. The religion preaches about practicing austerity in life, believing in non-violence, and leading a life without sins. Hinduism has more than a billion practitioners who live in India, Asian countries, and also in Europe and the USA. (Bhaskarananda, 2001).

The religion is very complicated and has several sacred and holy texts that preach the philosophy of Hinduism. There are many predominant themes in the religion, and they can be grouped as ethics and duties called as ”Dharma”, the cycle of life that includes birth, living, death, and again rebirth or ”Samsara”; the salvation of liberation from the cycle of birth or ”Moksha” and the different paths and practices used to attain salvation or ”Yoga”.

Hinduism is based on different concepts of the system of beliefs, and these include pantheism, polytheism, monotheism, monism, and even atheism. There are a number of Gods, and colorful and vivid stories have been narrated about them, and these stories can be found in the Bhagavad-Gita, the Ramayana, and Mahabharata. Hinduism suggests that it is the spirit or the soul called the Atman that is the true self of a person.

The spirit is reborn many times and may be born in different bodies that could belong to a Kshatriya or warrior, a Brahman the holy caste, or as a Sudra, the servant, and laborer. Religion has very strongly defined codes for caste and sub-castes, and these were formed by Manu, the divine lawgiver. While Brahmins were at the top of the social order and regarded as learned scholars, the Sudras were the lowest in the social order and took up work such as manual labor and others. Kshatriyas were the warrior class, while Vaishyas were the merchant class. (Bhaskarananda, 2001).

Hinduism in South Florida

Florida State in the US has sizeable followers of Hinduism. The disciples include not only Indians and people from Asian countries but also US citizens who have taken up the religion and way of life. There are an estimated 2 million Hindus whose spiritual needs are met by the different organizations that have been set up as semi-religious bodies, trusts, and human rights organizations (HAF. 2007).

While Hinduism is practiced actively by the members, these organizations provide services in the form of conducting pujas or rituals, providing priests to conduct the ceremonies, conducting meets at religious festivals, arranging for sermons by different scholars and others. Some organizations, such as the Chinmaya Foundation, also provide training and education for people who wish to enroll in different studies. The foundation also has the Chinmaya International Residential School that brings up children in an atmosphere of devotion and piety. There are a number of other organizations that provide education in spirituality, self-awareness, yoga, and many others (Chinmaya. 2007).

Art, Symbol, Images, Cultic Objects

Hinduism as such has more thousands of gods and deities, and these are worshipped in various forms across different regions. Hinduism strongly believes in idol worship, and many elaborate temples with beautiful stone carvings and statues have been created in India across the centuries for specific gods and deities. The most popular gods are Lord Krishna, Lord Rama, and Vishnu, Goddesses Saraswati, the giver of knowledge, and Laxmi, the giver of wealth and the holy trinity of Vishnu, Brahma the creator and Shiva the destroyer.

The Trishul or a spear with three forks is the weapon of Lord Shiva and worshiped as holy along with the Lingam, which looks like a Phallus. The word ”Om” is regarded as a holy word, and in many villages, a stone is worshipped with reverence because it may have a natural formation of a god’s form or because some holy legend is associated with it. The Swastika is also regarded as a holy emblem (Winthrop, 1984).

Hinduism is formed on the basis of various holy texts such as the Vedas, the Puranas, the Bhagavad-Gita, the Upanishads, Ramayana, Mahabharata, and others. The scriptures were learned by memorizing the ”shlokas” or sayings and were taught by a Guru to the disciples in a school called Ashram. There are four Vedas: Rigveda, Samaveda, Yajurveda, and the Atharva Veda, and these provide the holy and sacred mantras or prayers that would be recited during pujas. (Basham, 1999).

Distinctive Dress in South Florida

Practitioners of Hinduism are citizens who may be working professionals, doctors, lawyers, housewives, and others. These people wear normal business clothes. However, during pujas and rituals, they are expected to wear the traditional dress of Hindus. Males typically wear Dhotis, which is a 9-yard long cloth and worn around the waist with a shawl for the top. Women are expected to wear the highly decorative and exotic saree made from silk.

Priests who conduct the rituals were saffron-colored Dhoti and shawl. The shawl may have printings from the holy scriptures. Along with the dress, Hindus may also wear the ”japmala” which is a type of garland stringed with dried Rudraksh seeds and the japmala is also used for praying and counting the number of times that the Lords name is recited. The Tulsi plant, the neem and the peepal tree are regarded as holy. The cow is regarded as a holy animal and never harmed or killed by Hindus. Many of the Hindus are vegetarians (ChiTra, 25 January 2008).

Adaptation and concession to “American” ways of worship

Hinduism as practiced in US and Europe is of lesser intensity and the rituals and worship is much lesser frenzied that the practice in India. Particularly in US and Florida, the emphasis’semphasis’s on self learning, yoga and meditation. Though religious events are conducted in different temples and organizations, there is a an attempt to conduct the discourses in English rather than in other Indian languages (Frawley David, 1990).

Forms of ritual and worship/liturgy

Hinduism has many rituals and ceremonies that need to be performed as per the Hindu calendar called the ”Panchanga”. This calendar lists the holy days on which special rites have to be performed and these include the full moon day, early in the morning, afternoon and also in the night. Hindus are expected to take a bath before offering oblations to their god. Rituals are conducted for marriage, birth, death, when a young girl matures, the Upanayanam or the tonsuring ceremony of young Brahmin boys and so on. After a person dies, a period of mourning of 10 to 12 days is observed and is called the ”Sharaddha”.

The religious rituals conducted by ordained pujaris or priests are conducted with fire and other offerings that include flowers, sandalwood, water, sweets, milk, honey and others. The Kundali or the horoscope which depicts the position of the stars and planets when a person is born is supposed to decide a persons fate and is consulted for marriages. (Chinmaya, 2007).

Major religious festivals

Hinduism has a number of festivals and while some of them are celebrated by people of different Indian States, the others are commonly celebrated. All celebrations are based on the lunar calendar and the position of heavenly bodies. Some festivals include Diwali or the festival of light, Durga Pooja when the Godess Durga is worshipped, Navaratri and Dussera when celebrations go on for nine nights, Gokalasthmi to celebrate the birth of Lord Krishna, Ramnavami to celebrate the birth of Lord Rama and many more. In addition there are special festivals to celebrate the beginning of the sowing and the harvest seasons. In Florida, the major festivals are celebrated by the followers of Hinduism in the homes and festivities, meetings and special pooja are also conducted by various Hindu organizations.

Conclusion

The paper has discussed the Hindu religion and examined the philosophy, the sacred texts, various symbols, festivals and rituals with reference to practices in Florida and elsewhere.

References

Basham, A.L. 1999. A Cultural History of India. Oxford University Press. ISBN 0-19-563921-9.

Bhaskarananda, Swami. 2001. Meditation: Mind & Patanjali’s Yoga. Viveka Press, ISBN 1-884852-03-3.

CHiTra. 2008. Center for the Study of Hindu Tradations, University of Florida. Web.

Chinmaya. 2007. The Chinmaya Mission, Miami. Web.

Frawley David. 1990. From the River of Heaven: Hindu and Vedic Knowledge for the Modern Age, written at Salt Lake City, Utah. Passage Press, ISBN 1878423010.

HAF. 2007.

The Hindu American Foundation. Web.

Winthrop Sargeant, Christopher Chapple (1984). The Bhagavad-Gita. State University of New York Press. ISBN 0-87395-831-4.

Introduction

Hinduism is one of the oldest and largest religious systems in the world. It has over 900 million followers worldwide and comprises 13% of the world’s population. The religion is stated to be around 3000 years old. About 80% of the people of India follow Hinduism and its believers are called Hindus. Hinduism, many believe, is not a religion; it is a way of life, a set of beliefs and traditions evolved over a period of time in the Indian subcontinent. The term Hinduism was coined by foreigners to distinguish the religious tradition of the Indian subcontinent from Islam and Christianity.

Hinduism origin and development

Hinduism is different from other religions in the world as it does not have a single doctrine or a single founder like Christianity or Islam. It is a God-centred religion while most of the other religions are prophet-centered. Hinduism is the principal religion of India, which developed gradually over a period of four thousand years. It consists of many different religious groups that have developed in India since 1500 BC.

Hinduism originated in India more than 3000 years ago, in the Indus Valley region, near River Indus which is now in Pakistan. It is generally accepted that the religion was brought to the Indian subcontinent by the Aryan people, who conquered and colonized the northern areas of India in or around the third millennium BC. It is spread over Nepal, and among the Tamils in Srilanka, and recently in United States, United Kingdom, and many other countries in the world. The 2001 census recorded that there are 559,000 Hindus in Britain which constitutes around 1% of the population.

Hinduism: the basic concept

Contrary to popular understanding, Hinduism believes in one God, known as ‘Brahman’ who created and us believed to be present in everything. It is a monotheistic religion and believes that the God of Hindus, Christians, Muslims, and all other religions is the same. Hinduism believes that all worship the same God but in different ways. All types of worship are accepted by God if they are done with faith and devotion. The Vedas are the sacred religious texts of Hinduism, which define the concept of truth.

Vedas means knowledge of truth and the Hindu philosophy is based on the teachings of Vedas. It is not the only sacred book of Hinduism. Upanishads, Sutras, and Bhgavad Gita are some of the other holy books of this faith. Every religion is a way to God and no particular way to God is superior to that of others. “All paths are true. Your path for you; My path for me.” This is the basic principle of Hinduism. The symbol ‘Om” is a Hindu sacred sound that is considered the greatest of all mantras. It mystically embodies the spirit of the universe.

Hindus worship in the temple or home shrine. It involves the worship of images or icons and prayers. In Hinduism, worship is primarily an individual act than a communal one. Hindu culture is also famous for the different types of unique festivals ‘Diwali,’ a festival of lights is a popular celebration of Hinduism. Hindu religious rites are classified into three categories: Nitya, Naimittika, and Kamya. Pilgrimage is one of the important ways of worship.

This religion has a variety of traditions for several occasions in human life. ‘Jatakarma’ is a baby rite performed to welcome the newborn child into the family, by giving some honey in the child’s mouth and whispering the name of God in the child’s ear as a reflection on meditation. The leader of the Hindu religion is known as Guru (teacher). In Hinduism, Guru is a man of great respect as it is believed that without the help of a Guru one cannot reach God.

Conclusion

The essential value of Indian culture is derived from the spirituality of Hinduism and it includes truth, love, non-violence, and universal brotherhood. Science of spirituality, meditation, and moderation are the strongest elements in the Hindu heritage. The Indian culture is enriched by the Hindu philosophy of life as it propounds universal principles of world citizenship and humanism.

The Hindu view of humanism stresses social ethics, virtues, and graces in the human being to cultivate character and enhances individual freedom and responsibilities. Hinduism has stood the test of time more effectively than any other religion of the world because of the universal appeal of its principles. It believes in one God and goes one step ahead of other religions by accepting every religion as it believes everything in the universe is a manifestation of God.

Introduction

Hinduism is regarded as the third largest religion in the world after Christianity and Islam. It has approximately 950 million believers in the world, representing about 14% of the entire population. It is India’s dominant religion, with following in Sri Lanka and Nepal. This paper focuses on the issue of mortality and how it is viewed by the Hindus. Additionally, the synthesis will explore the existence of a predominant ethic and believers’ view on the soul.

Mortality and Hinduism

Like most religions, Hinduism has teachings and beliefs bout mortality and the life after death. For instance, Hindus believe in life after death through reincarnation of souls. This is based on the fact that souls are considered to be immortal and everlasting. Importantly, the soul is known to belong to a jiva, which is viewed by believers as the man who has limited powers, and can be contaminated by laws of karma and several impurities in the world (Fowler 59).

For this reason, death is not perceived as a major disaster, but an accepted stage through the life any being, during which one recovers lost energy. After this process of recovery, a jiva returns on earth in a better form to continue with the previous course successfully.

In discussing the concept of mortality in Hinduism, it is vital to appreciate the fact that liberation of the souls ensures that life remains permanent, before death and after the natural process of recuperation. Moreover, death on its own is temporal and allows the rebirth of the soul into an energized being, which is ready to face the next transition level. Besides being recycled into a stronger jiva, death allows an individual to master weaknesses in life and overcome its inability to remain inconsistent.

This cleansing process ensures that the soul remains sinless and complete, as it advances to the next stage in life (Fowler 59). Furthermore, one has to meet certain conditions before being liberated. Among others, believers are not supposed to have likes, prejudices, and connections to other things. This means that one’s desire to remain pure may become an obstacle towards the path of liberation.

It is therefore necessary for the soul to go through various stages of renewal in order to resist delusion and become whole in future. According to Hinduism, the soul usually leaves the body through the head, accompanied with some consciousness. This departure allows the soul to live in a different world before it returns. The processes through which the soul goes through before reincarnation has been studied and forms the basis of Hindus view on death and rebirth (Verma 234).

Some of the paths, which the soul assumes after death, are the Bhagavad-Gita. These are the sun and moon paths that describe the destiny of one’s soul after death. For instance, the sun denotes the bright life, which is also referred to as the path of gods, while the moon is perceived as the route of ancestors, which is characterized by darkness. In this context, it is believed that souls, which take the bright way never, return whereas those that use the dark path are usually guaranteed to come back to the body (Fowler 60).

The highest goal in the life of the body depends on an array of conditions, including how the body is taken care of when one is still alive. In addition, Lord Krishna affirms that all known worlds undergo the process of rebirth even though this does not occur once they reach him.

Upon Death

As mentioned before, the destiny of a soul after death is linked to a number of factors, which may have affected the person while on earth. For example, one’s previous actions determine the fate of the soul. Those who commit sins and go against the teachings are expected to go to the lower worlds, where there is suffering as defined by the magnitude of the sins committed (Fowler 60).

On the hand, those who lead a pure life on earth are usually ushered to the brighter world, where there is celebration and enjoyment. As a result, Hinduism believers are required to be mindful of their actions and deeds while alive because they determine the future of the soul.

Another factor, which dictates the path taken by jiva is the person’s state of mind before death. In other words, predominant feelings and thoughts, which may haunt a person at the time of death, are a direct reflection of the soul’s future (Verma 234).

Besides this, the state of the mind also determines the manner in which the soul gets back to the body through rebirth. For instance, a person who is overwhelmed by feelings about his or her family before death is likely to join the world of ancestors for him to be reborn through future members of the family.

Those who are preoccupied with monetary feelings are normally directed to the world of Vishnu, where they undergo the process of rebirth to become traders or merchants (Fowler 60). Similarly, evil thoughts before death guarantee a person a ticket to the lower world, where there is extreme suffering and pain. As a result, one may sink into deeper suffering and sin or reform to lead a brighter lifestyle. Lastly, those who die thinking about God enter the bright worlds, where there is happiness and celebration.

Consequently, the soul may suffer or experience happiness depending on the cause of death. For instance, those who die in the battlefield have the highest chance of joining a heaven of warriors while those who die in festivals receive an automatic ticket to heaven regardless of their previous deeds on earth (Verma 234).

While most of the factors, which determine the path of the soul, are determined by a person’s previous life, it is equally important to note that the deeds of their children play a major role. In most cases, children are supposed to carry out funeral rites in a spiritual manner defined by the religion.

If these rites are wrongly performed, Hindus believe that souls take longer before they are directed to their respective worlds. Importantly, the grace of God may save a soul, since he has power over death. As a result, God can change the destiny of a soul depending of individuals’ deeds before death.

Ethics

Besides one’s spiritual life, Hinduism emphasizes on the need for good moral principles. These ethics play a fundamental role in increasing a person’s chances of joining a brighter world after death. In fact, ethics form the pillar of spiritual life among Hinduism believers (Kinnard 1). Followers are therefore expected to carry themselves in accordance with the legalistic ethics defined by the religion.

Importantly, Hindu ethics widely vary when compared to scientific ethics, which are mainly based on biology and research. In general, Hindu ethics are aimed at defining the discipline that is necessary in strengthening a person’s spiritual life. On this basis, prescribed ethics have to be observed by human beings as long as they live. Another aspect of Hindu ethics is that they are subjective and are inclined towards individual responsibility.

In this regard, ethics are essential in disconnecting people from sins like greed, for the purpose of pleasing God and achieving the highest goal in life (Kinnard 1). Among others, a person’s role in the society is highly treasured under social welfare. In other words, objective ethics are considered as a means to an end, which propose individual help to members of the society, as a way of delivering them from sins. Moreover, universal ethics are applicable in the life of believers irrespective of their societal status.

Conclusion

From the above analysis, Hindus believe in life after death, which is based on one’s action on earth. Believers argue that death is a temporal stage in life, which allows the recuperation of the soul in preparation for life in another world. Since there are various worlds, every believer has a responsibility to avoid sins in order to please God and earn his grace in defining the future.

Importantly, a person’s thoughts before death are a major factor in determining the future of the soul and the path taken. With regard to ethics, Hinduism advocates for subjective or personal morals. These ethics are essential in defining a believer’s spiritual life as they dictate deeds and responses in various situations.

Works Cited

Fowler, Jeaneane. Hinduism: Beliefs & Practices. United Kingdom: Sussex Academic Press, 1997. Print.

Kinnard, Jacob. Hinduism: Principles of Moral Thought and Action. Patheos Library, 2008. Web.

Verma, Rajeev. Faith & Philosophy of Hinduism. New Delhi: Gyan Publishing House, 2009. Print.

Although it is also found in other religions and cultures, Dharma is an important pillar in Hinduism as a religion and culture. In Hinduism, Dharma means a duty, righteousness or the right way of life. Nevertheless, a single translation of this term in the western languages does not exist (Clothey 11).

It describes the Hindu idea of how people should live, which is directed by a righteous way of living according to specific codes of conduct (Mittal and Thursbay 182). It is described through a set of rules and regulations that are expected to provide joy and happiness.

The laws also save an individual from suffering as well as degradation by the ill forces of the world (Embree, Hay and De Bary 11).

In addition, Dharma describes a combination of moral laws and spirituality that guides lives. It also protects the body as well as the soul. According to the scriptures, Hindu considers Dharma as the most important pillar in the foundation of human life.

The term Dharma is derived from the word ‘dhri’, a Sanskrit word that translates as ‘to uphold’ or ‘to sustain’ (Embree, Hay and De Bary 12). Therefore, various Hindu translations have defined dharma as “that which sustains or upholds the right or positive order of the world, a person, the family, society, nation and the entire world”.

This means that Dharma can be analyzed at various levels. At the social level, every person has a given dharma in respect to an individual’s place within the society. For instance, children, parents and leaders have different dharma that hold or sustain their lives.

For example, children’s Dharma requires them to spend their childhood life obeying their parents, the older people and seeking knowledge from teachers and parents. On the other hand, the dharma for the parents requires them to protect their children, support, educate and feed them (Doniger 95).

Therefore, it is worth considering Dharma as a virtue or morality. The dharma for political leaders is to lead the nation, protect people from crime, poverty and provide public services.

According to the Hindu scriptures, Dharma was presented to the people at Vedas and is written in ‘Dhammapada’. In the texts, Dharma is the power that upholds or sustains humans and their world.

In Hinduism, good dharma represents good kharma. Good karma represents the actions that a person undertakes with his or her body and mind. For a person to obtain good kharma, it is necessary to live according to dharma, which defines the right way of action (Hopkins 83).

The concept of reincarnation or life after death is an important belief in Hinduism. Therefore, one must do what is right and avoid what is wrong. For example, a person must do the right for the individual, colleagues, neighbors, family and other individuals in the society. If a person goes against the norm (dharma), a bad kharma will result (Hopkins 84).

Hindus believe in the Ten Rules of Dharma that are written in Manismriti by Manu, an ancient sage. These rules include patience, honesty, forgiveness, knowledge, sensual control, self-control, reasoning and absence of anger. Each of these rules have a corresponding name in Hinduism (Mittal and Thursbay 112).

It is worth noting that dharma has a purpose in Hinduism. It is meant to attain a union of human soul and the super natural reality. In addition, it provides a code of conduct or ethics that aims at securing joy and happiness for an individual while still living on earth.

Works Cited

Clothey, Fred W. Religion in India: A historical introduction. London, Routlegde, 2006. Print.

Doniger, Wendy. Hindu Myths. New Delhi: Penguin Books, 1994. Print.

Embree, Ainslie, Stephen Hay and William De Bary. Sources of Indian Tradition: From the beginning to 1800. New York: Columbia University Press, 1988. Print.

Hopkins, Thomas. The Hindu Religious Tradition. Ann Arbor, MI: University of Michigan Press, 2009. Print.

Mittal, Sushi and Gene Thursbay. The Hindu World. New York, NY: Taylor & Francis, 2004. Print

Introduction

There are so many religions which are followed by numerous people all across the globe and it is considered by many who believe in god that god is present everywhere which means there is omnipotence with regard to the presence of God. Many religions teach the followers that god is present everywhere that’s what omnipotent means, one such religion is Hinduism and this paper will present a good understanding of Hinduism in a Sympathetic way.

Main text

One of the most widely spread religions is Hinduism, those who follow Hinduism are called the Hindus. There are many deities followed by the Hindus. “The underlying tenets of Hinduism cannot be easily defined. Unlike other religions, Hindu Dharma did not originate from a single person, a single book, or at a single point in time. The foundations of this oldest surviving religion were laid by ancient rishis (sages), who taught their disciples the eternal principles of life they had discovered through their meditations. Hindu Dharma is essentially a religion of principles rather than persons. Since Hinduism has no founder, anyone who practices Dharma can call himself a Hindu. Statistically, there are over 700 million Hindus, concentrated mainly in India and Nepal.” (1) (Hinduism, 2009).

The religion like any other religion focuses upon the reality and aims at telling the people about good deeds. The religion tells that people about the importance of good deeds and the connection of the same with Moksha (Salvation).

The more a person does good deeds better are his/her chances to get Moksha. The religion places emphasis upon the importance of truth, like any other religion the main aim of Hinduism is to make the people aware of the supreme power and considering the same the people under this religion are advised to keep a good check on their actions.

“Hindu scriptures teach that an individual is essentially atman clothed in a physical body. The Sanskrit word atman, meaning “God within,” is usually translated as soul, self or spirit. In a human body atman is the source of the mind, intellect and ego sense. Hindu scriptures declare that atman is immortal and divine. In Hindu view, therefore, an individual is potentially divine and eternally perfect. There are two states of existence associated with atman, the bound state and the liberated state. In the bound state, atman is associated with a physical body. As a result of this association, atman is subject to Maya, which causes it to forget its true divine nature and commit evil deeds in the world. In the liberated state, atman is said to have attained moksha (spiritual perfection) and consequently enjoys union with God.” (2) (Hinduism, 2009).

The religion is the third largest religion across the globe only to be behind the likes of Christianity and Islam. This religion is followed extensively in the Asian Continent and India in particular is very popular when this religion is talked about. “Hinduism’s vast body of scriptures are divided into Śruti (“revealed”) and Smriti (“remembered”). These scriptures discuss theology, philosophy and mythology, and provide information on the practice of dharma (religious living). Among these texts, the Vedas and the Upanishads are the foremost in authority, importance and antiquity. Other major scriptures include the Tantras, the Agama, the Purāṇas and the epicsMahābhārata and Rāmāyaṇa. TheBhagavad Gītā, a treatise from the Mahābhārata, spoken by Krishna, is sometimes called a summary of the spiritual teachings of the Vedas.” (3) (Chidbhavananda , 2009).

The Fundamental teachings of Hinduism

Hinduism stresses upon four most important teachings, the same will be seen one by one. The first concept is the concept of Dharma; the term means “A comprehensive ordering of life according to principles and practices appropriate for one’s age and station (“caste”) in life. This includes the basics of the Indian caste system, which segments people from birth into certain levels in society, placing each person in the caste where they will live out their life. Although the caste system was abolished by national law in 1949, it remains a significant force throughout India.” (4) (Windmill, 2009). To simplify it can be said that Dharma is nothing but the duties which an individual has to realize and fulfill during his/her period of existence. The same is talked about in the chapter by the name “The Eternal Duties of the human beings” in Bhagavad-Gita. “Chapter three establishes the fact by various points of view that the performance of prescribed duties is obligatory for everyone. Here Lord Krishna categorically and comprehensively explains how it is the duty of each and every member of society to carry out their functions and responsibilities in their respective stage of life according to the rules and regulations of the society in which one lives. Further the Lord explains why such duties must be performed, what benefit is gained by performing them, what harm is caused by not performing them. Plus what actions lead to bondage and what actions lead to salvation. All these points relating to duty have been described in great detail. Thus this chapter is entitled: The Eternal Duties of Human Beings.” (5) (Bhagavad-Gita, 2009).

Lord Krishna is very firmly believed in Hinduism, there are so many myths about lord Krishna in Hinduism. In this way Bhagavad-Gita covers and puts across the first Fundamental principle of Hinduism. The second Fundamental teaching is known as Samsara, under this teaching it is believed that the soul is immortal; it cannot be destroyed come what may. But on the other hand it is believed that the body is never immortal, this teaching talks about reincarnation better known as rebirth. According to this principle the deeds of an individual decides the fate of the individual, for instance if an individual repeats evil actions over and over again he/she is bound to be born again in category in other words the soul of that particular person will take lower forms of worldly life and the person will suffer for his/her deeds in the previous birth. The same can be seen in Bhagavad-Gita under the chapter titled “Actions and Renunciations”. The chapter aims at the achievement of the very same principle of Samsara. The next concept is Karma. “The doctrine of karma relates to the law of cause and effect. It states that everything people do (karma) leaves impressions in their mind, which determines what kind of people they will be in the future, and hence their fate.” (6) (Windmill, 2009).

Samsara and Karma are very similar concepts the aim of both is the same which is to make an individual realize that his/her actions decide the fate of that individual.

The fourth and the final teaching is Moksha. “When the cycle of rebirth comes to an end, a person is said to have attained Moksha. All schools of thought agree that Moksha implies the cessation of worldly desires and freedom from the cycle of birth and death, the exact definition depends on individual beliefs.” (7) (Windmill, 2009). This principle is also the ultimate reality and a should individual start realizing this reality by leaving all the worldly things aside only then can he/she attain Moksha. Attaining Moskha requires the ultimate control over oneself and this applies to all the situations because only the most difficult of situations test the temperament of people and in order to attain Moksha it becomes inevitable to have a good temperament. “In chapter eighteen Lord Krishna sums up the conclusion of the previous chapters and describes the attainment of salvation by the paths of karma in chapters one through six and in jnana yoga section which are chapters thirteen through eighteen. The Lord explains that while doing so one must offer without reservation everything to God. The knowledge revealed gets progressively more and more confidential then in all the previous chapters. Thus this chapter is entitled: Final Revelations of the Ultimate Truth.” (8) (Bhagavad-Gita, 2009).

This chapter talks about last teaching which is Moksha. Only good deeds and good deeds alone can bless an individual with a good life in the following birth and the choice is in the hands of the people, even after knowing the ultimate truth, people often look for materialistic wealth and other luxuries. In this way Bhagavad-Gita reveals the fundamental teachings of Hinduism.

Bhagavad-Gita in a lyrical format

The holy book is an epic and the lyrical nature of the book helps in putting across the message better. The main reason of the Bhagavad-Gita being lyrical is because of the rhyming mater used in the epic, the meter is very mellifluous and harmonic. A rhyming meter often has 32 syllables in each verse, there are 18 chapters further divided into many verses and each verse has 32 syllables. This is what makes the Bhagavad-Gita lyrical and this is really good because when anything is lyrical people often get attracted towards it really fast and look up to the writers and the message portrayed in the book. Bhagavad-Gita is translated into many languages. “The Bhagavad-Gita is composed of 700 Sanskrit verses contained within 18 chapters, divided into three sections each consisting of six chapters. They are Karma Yoga the yoga of actions. Bhakti Yoga the yoga of devotion and Jnana Yoga the yoga of knowledge.” (9) (Bhagavad-Gita, 2009). The holy book is also called as the song of god. There are many chants in the holy book this is another factor which makes it lyrical in nature.

The Power of God

“The power of God is seen in those commissions in the air and earth: thunders, lightning’s, storms, earthquakes, hurricanes. The great beasts of the earth speak of his power: the different types of dinosaurs that once roamed the earth, the whale also is a prodigious monument of God’s power, which is mentioned specifically in the creation account: “And God created great whales.” Innumerable other creatures and acts can be mentioned to testify of God’s power, and yet all this exceeds our understanding. We are astonished. No mere man can conceive of God’s might; God himself alone comprehends it. Man’s power is limited; his measuring rod is too short to acquire a proper idea of the incomprehensible omnipotence of God.” (10) (The Almighty, 2009). God has so much power that his power is unimaginable, time and time again we come across his power but we still choose to ignore his warnings which are meant to change our attitude. Most people ignore the warnings given by God and choose to do their own thing, the same results in devastation. To conclude it is very fair to say that God is omnipresent and he should be respected from the bottom of the heart and there should not be any expectations of the individuals worshipping him, only then the reward of the prayer will be sweet.

References

(5, 8, 9) Bhagavad-Gita. In members.aol.

(1, 2) Hinduism. In Culturopedia.

(3) The Gita Dhyanam is a traditional short poem sometimes found as a prefatory to editions of the Bhagavad Gita. Verse 4 refers to all the Upanishads as the cows, and the Gita as the milk drawn from them.

(Chidbhavananda 1997, pp. 67–74)

(4, 6, 7) The other Faiths. In Windmill Ministries.

(10) The Almighty Power of God. In Tecmalta. Web.

Religious Adaptation in Britain

People in Britain have shown remarkable difference in the religious expression towards the later part of the twentieth century (Parsons, 1994, p. 7). A secular society with a different culture became obvious. There was in addition a tendency to the emergence as a diverse population with a variety of cultures, much different from the post Second World war period. Life in Britain has also exhibited an intricacy interwoven into the religious nature of the society. Following a football tragedy where nearly a hundred people were killed, people turned out by the hundreds to mourn for the lost ones. Oblivious of religion or creed, the society was one as the situation demanded. The field was full of floral tributes, messages and football scarves. All rose to the occasion in one breath and prayed for the lost people whether they belonged to them or not. Arnfield, the football ground, had become a shrine with long queues of mourners and ‘pilgrims’ who did not belong locally but came from afar. The intricate intermingling of cultures was evident from those days (Parsons, 1994, p. 7). The press played up their news and religious leaders could not help making statements which recognized the secularity of the religions in Britain. The churches had special services which were attended by all leaving behind more football memorabilia. People from contemporary life traveled to graves and historical sites in memory of heroes of the war. Wives whose husbands died long ago were permitted to visit their graves at subsidized costs.

Llanpumsaint used to be a place of pilgrimage for Christians in Wales. However pilgrimages to this place in present days are mostly to visit the Community of the Many Names of God. This is a Hindu-Buddhist community close to the village of Llanpumsaint. In 1973, a guru of Hindu-Buddhist descent founded this community (Parsons, 1994, p.11). Two farms and a temple are situated here. A small community of members who are residing here and accommodation for a few visitors are available. It was a sought after place for around 15000 visitors a year in the 1980s. Two thirds of the visitors were Hindus and the rest from all religions. This indicates the secular situation in Britain. Buddhists from London, Milton Keynes and Chithurst in Sussex have been regular visitors. The Community has mainly Hindu traditions and then Buddhist elements. Christian, Jewish, Sikh and Muslim traditions have contributed to the community in addition. The statues and pictures of Guru Nanak, Jesus, Mary, St Francis of Assissi apart from those of the Hindu deities and Buddha are found here (Parsons, 1994, p. 11). The message imparted speaks of one God and anyone can worship the Lord in this temple. God’s family is one and divisions based on religion, race or background has no meaning here.

Hinduism

A word about Hinduism is appropriate here. The term Hindu has Persian roots. It is a term referring to people living beyond the Indus (Bowen, 1998, p. 1). Does Hinduism just mean that Hindus are people who are not Muslim or Jain or Sikh or Christian? There is no single definition of Hinduism. It could mean that a large number of traditions, beliefs and practices exist which may differ only slightly from the other religions. Hinduism has no founder but it has many texts which give somewhat similar pictures of Hinduism (Bowen, 1998, p. 2). The religionist Heinrich von Stietencron suggested Hinduism could be a socio-cultural unit with many religions. Probably Western colonialism in the nineteenth century may have had to use a term to identify the people of India. The term probably gave a national identity and empowerment to the Indian people who were being trampled upon by the Colonialists.

What is keeping the Hindus together in this religion in India? Is it the same religious thoughts or is it only a way of life of a large group of people who have been thrown together by History and the infringement of their rights by Colonialists? Does this necessarily have to be a religion with borders and specific differences from other religions?

1500 years before the birth of Christ, a migration from Asia Minor started and continued for many years. Nomadic warrior tribes moved into what is demarcated as India. They were called Aryans. They began to grow in numbers and had to move into the interior and south of India, mingling with the Dravidians who were probably the people of the Indus civilization (Bowen, 1998, p. 4). The Aryan invasion did not erase the Dravidians. There was intermingling and the Dravidians were introduced to the Sanskrit language. This was the language which gave Hinduism its identity and provides us with a picture of the religious thought of those days (Bowen, 1998, p. 4). The four Vedas which are oceans of knowledge dating between 1000 and 1500 B.C. have been compiled at the hands of the sages of Hinduism called Rishis. They constituted rituals, hymns and sacrificial rites of the Aryans. Brahman-controlled writing of Sanskrit became the language of all religious texts. The Vedas and Sanskrit were the dominant themes of Hinduism (Bowen, 1998, p.4). The Vedas have traversed the generations of Brahmans, the highest caste, by recitation or chanting at rituals. These Vedic mantras are used for births, religious ceremonies, weddings and funerals and for private or personal occasions of devotion and prayer.

The word Hinduism has come to stay after a number of events in history. The main factor appears to be the presence of the British Raj. Three major incidents which contributed to the formation of Hinduism and a Hindu community begin with the Christian missionary activity (Vertovec, 2000, p. 9). The missionaries were critiques of another faith. This coerced the Hindus to become a united front. The nineteenth century foreign scholars believed that Indian heritage was grounded in a single religion. The Indians welcomed this approach that meant unity for them. The British Raj itself was conducive to the beliefs of Hinduism and Hindu community. Colonial control, brought with it new Laws over several religious institutions and practices (Vertovec, 2000, p. 10).

Hinduism in Britain

Hinduism may not be the same in Britain. Hinduism has been undergoing transformation over the long years of history that it has. Reforming beliefs and practices has been part of Hinduism. With the migration of Hindus overseas and Indian students having education in foreign soils, the changes are more obvious. Hinduism outside India has been described as a ‘divergent diaspora’ (Vertovec, 2000, p. 1). The socio-religious phenomena and identities of Hindus outside India are quite different from those in India. This has probably been due to an evolutionary process affecting the new era of overseas Hindus much depending on their area of origin in India and the countries they have traversed in their journey outside India. Diasporic Indians are believed to live a ‘watered down’ style of culture (Vertovec, 2000, p.1).

One feature of Hinduism is that Hindus do not attempt to convert foreigners to Hinduism which has its roots in the social system and the land that is India. Not all Indians are Hindus but all Hindus are Indians (Vertovec, 2000, p. 3). For most Hindus the tie to India is just not confined to ethnicity but much beyond. Sacred as it, India has many sacred places and Bharat is the home of Brahma, the creator divinity. Many Hindus undergo purification rites when they return to the homeland.

There are Hindus who do not come back to the homeland of India. They have opted to remain in their new land whether it is they or their forefathers who have migrated (Vertovec, 2000, p.3). However, the Indians who reached the Caribbeans have been cut off from India for more than 150years. The British-based Hindus keep returning to India every few months. Their present state of Hindu culture would certainly be different.

Hindus have developed an assortment of practices in various countries like Mauritius, East Africa, Malaysia and Britain. Hindu temples in Guyana and Fiji have their own look and function. Temples in Guyana have the same rituals and practices which could be dispensed by anyone. Fiji temples are more of specialized centers providing unique benefits. Malaysian temples unite the local Hindus in a community style and produce hierarchies (Vertovec, 2000, p. 16). Hindu temples in the United States are of the following types: Hare Krishna, North Indian and South Indian. In Britain temples function in different manners. They reflect the regional background, settlement patterns and the institutional strategies of their founders. The rites have been condensed, refashioned, or eclectically performed. A whole body of rites may be invented to suit the social changes in the communities which attend that temple. Considering the diversity of the Hindus coming from various parts of India, rites have been ‘negotiated’ to suit the tastes of all concerned (Vertovec, 2000, p. 17). Many rites have in fact been changed to suit the younger generation. Malaysia has spoken about the ‘disco-ization’ of Hindu rites.

The changing role of the Hindu women and their status have played a significant role. They maintain control over religious practice and are the primary agents in religious nurture and the organization of temple practice. Their key positions as ‘moulders’ of new traditions and cultural reproduction have predominantly played an influential role in the practices of the Hindu diaspora.

Local structure and social environments have influenced the devotional orientation in Malaysia, Trinidad and Fiji (Vertovec, 2000, p.17). “Neo-Hindu ‘ movements like ISKCON have affected or produced conflict in Malaysia, Trinidad, Canada, Britain, South Africa and Fiji. The Satya Sai Baba movement has taken roots in South Africa, Singapore and the Caribbean.

Emergent patterns resulting in fission and fusion due to migrants from different castes, regions and language are evident in Britain and the United States (Vertovec, 2000, p. 18). Cultural and religious forms have also emerged to enhance social cohesion in Mauritius and the Caribbean. However Hinduism has turned out to be an embodiment of ethnic consciousness and community mobilization among Indian migrants and their descendants.

Diversity of religion in Britain

The diversity of the religious life is evident from places like the Community of the Many Names of God. The Christian religion has strongholds in the Anglican and Roman Catholic churches of Liverpool. Their role in the Hillsborough tragedy cannot be denied, going by the numbers who attended church the next day. They were from all religions in society and they had no qualms in attending the services there. Christian pilgrimages to Glastonbury are still prevalent (Parsons, 1994, p. 12). The Bishops of both the Protestant and Catholic churches carry out their services together after planning them unitedly with the leading Nonconformist Minister.

The people of Britain respond in a religious manner to the challenges of life and the accompanying tragedies. Tragedies have time and again brought all the different parts of society together (Parsons, 1994, p.12). The appalling response to sudden deaths in large numbers demonstrates the secularization that is occurring in the British Community. The British cosmopolitan population has reached a stage where all have official religion and unofficial religion. Diversification has occurred in Britain after the Second World War. Many spiritualisms and mysticisms exist in Glastonbury. Books of any religion will be sitting on the shelves in Glastonbury along with homeopathy books, holistic books and ecological recipes, astrology books and books of combinations of religious and spiritual ideas from anywhere on earth.

Britain has not actually become a straight secular nation. It is better to describe it as a nation which has acquired a large number of diverse religious options and alternatives. Apart from the Christian traditional churches a large number of religious bodies have sprouted. Thriving Muslim, Hindu and Sikh communities are surviving side–by–side in total harmony (Parsons, 1994, p.13). A number of new Christian groups have arisen too especially in the Afro-Caribbean communities and others of independent evangelistic and charismatic groups. Moments of crisis have evolved occasional spurts of religious fervour with the revival of favoured hymns and songs of praise. Active participation in churches may have shown a decline but the pattern still exists.

References

1. Bowen, P. 1998. “Themes and Issues in Hinduism”. Published by Continuum International Publishing Group, 1998
2. Parsons, G. 1994 “The Growth of Religious Diversity: Britain from 1945 Published by Routledge, 1994
3. Vertovec, S. 2000. “The Hindu Diaspora: Comparative Patterns”. Published by Routledge, 2000

Hinduism can be seen as a conglomerate of several different groups but which have a very similar purpose and belief system thus appearing like a monolithic religion. There are several denominations within the Hindu religion. It is more of a family of autonomous members who share some features.

The main four of these groupings include Swami Narayana Mission, the Hare Krishna Movement, Ramakrishna Mission and Pushti Marg. They are mainly categorized in terms of their differences in worship, doctrine and preferred practices and processes.

Despite the presence of the many differences, all the different denominations share common points which define the religion. First, they share common themes. All the different denominations endorse the belief in the Brahman which is the ultimate reality seen as the universal soul as well as the individual soul called Aatman.

This is enhanced in the belief that all creatures on earth undergo a cyclical process of birth death and rebirth. The principle of Karma determines the re-birth. In addition, the entire family reveres a common deity seen as the ultimate God above the many other gods which differ among the different denominations. The God is called Brahman and is seen as the ultimate reality (Rood, 2010, par3).

Also, a vast majority of the Hindus endorse vegetarianism and the cow is considered holy thus not eaten by any of the different denominations. All the denominations also wear marks on the forehead and other body parts. They also share a sacred symbol representing Brahman and called Aum.

Also, there are six basic schools of philosophy guiding all the different groupings namely yoga, Nyaya, Samkhya, Vaishseshika, Purva Mimasa and Uttara Mimamsa (Vedanta). Other areas of convergence include the search of an awareness of God and the search of different blessings from different gods. The religion is generally a form of idol worship.

There are several influences which made the Hindu religion important and useful for the region of Origin. The first and most critical element of the religion is its ability to unite and incorporate different beliefs as well as practices. During the time of inception, India which is the origin of the religion had very different cults having significantly diverse systems of belief and bringing them together requires a great deal of accommodation.

This was a critical element which led to the unity of India in those early days and enables the country to continue through the path historically. This formed the most important basis for the government to support Hinduism and in the process fight Islam and Christianity as they require a high degree of uniformity which would largely destroy the varied beliefs and practices.

These traditions were viewed as the most important resource for the country. This can be proven through a current day comparison between India and Pakistan. In India, Hindus who form the majority live in peace with Muslims while Pakistani Muslims make it hard for the Hindus (Hinduism Beliefs, 2010, par5).

In addition, the insistence on vegetarianism forms an important contribution to the people. In early days the cow was a very important resource and remains the same even in modern villages. Bull ploughed land facilitating food production. Cows gave milk which offered crucial nutrients for the people.

Cow dung was also useful as fuel as well as medicines. Also, the caste system characteristic of the Hindu religion offered a very effective design for working. It provided a very viable system for co-existence among Indians. This being the case, India would have become very different if it adopted a religion with a narrow focus on the universal way rather than the individual.

Hinduism advocates for the desire for liberalization from earthly experience. The interpretation of this liberalization is freedom from all bondage and ignorance. Bondage and ignorance result from the natural pattern of thinking using the mind and in consideration of the different personalities.

The religion invokes the fact that human ego can never get fully satisfied especially in one lifetime and there is the need for blessings for full satisfaction. The worldly systems only offer experiences and excitement with a definite ending. But the people get weary of these experiences with time and the universal way offers an infinite self whose experience never grows weary. Advocacy is towards transcending the ego which results in a librated soul (Hinduism, 2010, par4).

This liberated soul is said to enjoy “peace which surpasses all understanding”. It enables individuals to enjoy life rather than take it too seriously and miss out. This being the case, any loss or even death cannot affect the liberated soul as the individual has reached a state where he/she is free from any form of suffering resulting from the physical world.

In conclusion, Hinduism is an effective religion when viewed from the cultural origin and the element of inclusion which enables diversity. This has enabled it to tie together countries like India. The concept of a liberated soul is critical in propagating prosperity and calm even in the midst of troubles.

Reference List

Hinduism Beliefs, 2010. The Origin of Hinduism. Web.

Hinduism, 2010. What Makes Up Hindu Religion? Web.

Rood, R.2010. Hinduism. Web.

What Happens after People Die and how this Relates to the Concept of Karma and Samsara

Hindus believe that if a person happens to pass on, he/she is without doubt re-born. This person is reborn perhaps as a human being. The body of the person who has passed on is believed to undergo a transformation. However, the soul does not undergo any transformation. In a similar manner, we as human beings changes our garments, the soul transforms its body. Hindus also believe that the memories linked to the corpse depart with the corpse. Furthermore, every relationship is ruined and thereby creates a novel relationship with the novel life. Some cases in point have occurred in which individuals have managed to memorize the things that happened to them or other people. As a result, these individuals have been able to identify particular things that they could have not have been able to identify. Therefore, in order to break from this particular cycle of births and rebirths, human beings ought to attain Moksha. This term is also referred to as Nirvana. Researches regarding this theory of death by the Hinduism religion have persisted for a long period and it has constantly been disputed. A different theory regarding death in as much as Hinduism religion is concerned is that in order to be a human being, the soul must have existed in different 1000 ways as another creature. This soul has to subsist via it to become human. A soul therefore obtains the chance of attesting itself like a human being. Consequently, it is said to have attained Nirvana.

Karma is a perception in Hinduism religion. It clarifies causality via scheme. In this scheme, valuable impacts are drawn from ancient time’s valuable events. Furthermore, risky impacts are drawn from risky events. Consequently, a scheme of events is formed all through a soul’s revitalized life. A scheme of reactions is additionally formed. The result of these formations is that a cycle of rebirth is created. Causality is believed also to be pertinent to the contemplations and way of acting of human beings. Once the cycle of rebirth expires, the individual is believed to have acquired Moksha. Moksha implies deliverance from Samsara.

The Discipline of Yoga is said to be Religious in that it assists in Achieving the Goals of Sanatana Dharma

Yoga is basically a prehistoric belief and lifestyle of the Indians. This belief states that an absolute agreement between human beings’ bodies and the brain is attained via definite exercise which is known as Asanas. Secondly, it is attained via breathing which is also known as Pranayama and lastly it is attained via deliberation. Yoga is actually the result of many years of research. This research was conducted by Rishis. He performed this research during prehistoric India. There are two objectives of Yoga. The first and foremost objective is to have a healthy existence. The second objective is to achieve self-clarification. The expression Yoga implies yoke. On the other hand, yoke implies to bond. Once an individual has accomplished the process of Yoga, he/she escalates body alertness and stance. Furthermore, the person escalates the suppleness of his/her body and mind. The quietness of the spirit of this person is also escalated. Shariam Dharma Sadhanam implies that a human’s body is the lone manner of achieving Dharma. The body also assists in attaining the ultimate objective of Sanatana Dharma. Yoga trains human beings on how to complement their individual survival. Furthermore, it teaches how to compliment a person’s awareness of God.

Different Layers of Hindu Caste System and Relevance Structure to their Community

The Hindu caste system outlines 4 societal and religious classes. The primary class is the Brahmin. The second kind of class is the Kshatriya. The third class of the caste system is the Vaishya and the last class is the Shudra. The caste system groups people in accordance with their birth.

The caste system is amongst the disputed issue in the Hinduism religion. The source of the caste system has been contested. In the caste system, Brahmin stands for priestly caste. Kshatriya symbolizes the traditional warrior caste while Vaishya stands for the traditional caste of cultivators and merchants. On the other hand, Shudra stands for manual laborers.

In the caste system, the stern set of laws that concerns contamination and purity are the most unrelenting. The affiliates of the inferior caste usually don’t come into bodily contact with those affiliates who belong to the upper caste. In some instances, affiliates who fit in the inferior caste are frequently barred from joining the upper caste system. However, this form of bias is prohibited in India. The theoretical values of the caste system and also the theological ones affirm’ that a person’s case is an issue of Jati. Jati is the Hindu word for birth. Birth is typically resolute by a person’s conduct in the gone Karma.