In his seminal work The World’s Religions, Huston Smith illuminates human desires and their driving forces in the context of Hinduism:
As long as people are content with the prospect of pleasure, success, or service, the Hindu sage will not be likely to disturb them beyond offering some suggestions as to how to proceed more effectively. The critical point in life comes when these things lose their original charm and one finds oneself wishing that life had something more to offer. Whether life does or does not hold more is probably the question that divides people more sharply than any other. The Hindu answer to the question is unequivocal. Life holds other possibilities. (Smith 20)
Aspirations to gain power, success, wealth, and everything related to pleasure are inherent in human nature. However, from the perspective of Hinduism, even the greatest achievements are ephemeral because they “do not survive bodily death” (Smith 16). Prior to the aforementioned passage, Smith explains the concept of the Path of Desire that is used in Hinduism to summarize possible people’s desires and their causes (Smith 16). Hinduism neither rejects nor condemns such objects of the Path of Desire as wealth, fame, and power, but it regards them “as if they were toys” (Smith 16). By Hinduism, tangibles and various visible rewards are only important until the transition to the Path of Renunciation.
Smith (17) states that despite some negative associations with this notion in the Western culture, Hinduism’s Path of Renunciation encompasses far greater attractions in comparison with the Path of Desire. Carnal and emotional pleasures that a person can experience on the Path of Desire are the first step leading to spiritual perfection. Those who transfer to the Path of Renunciation consider the community and duty to be much more valuable than their personal interests. The author states that their will-to-get transforms into the will-to-give while their will-to-win changes into the will-to-serve (19). Smith identifies this personal growth as the first great step in Hinduism (19).
The literary style of Smith is not simplistic but clear and intelligible. The book in general and the chapter focused on Hinduism, in particular, include a great number of religious words in the Indian language. However, they do not impede a reader’s understanding because the author provides detailed explanations or equivalents in English. For instance, I have become aware that “Atman” is the infinite center of human life and “Brahman” means the Godhead (Smith 21). Elucidating what people really want from the standpoint of the Hindu, Smith introduces the notion of “moksha” and interprets this mysterious word as “liberation” (21). In Hinduism, the concept of moksha is regarded as the ultimate liberation from material identification and fetters of duality and comprehension of humans’ eternal essence. According to Smith, in Hinduism, the complete set of people’s desires and aspirations consists of “pleasure, success, responsible discharge of duty, and liberation” (21). These are complements to eternity which is the “other possibilities” that life holds in the Hindu sage’s view (Smith 20).
This chapter of Smith’s The World’s Religions allows drawing a parallel between Christianity and Hinduism. Despite differences in these religious doctrines, both Christianity and Hinduism affirm a possibility of eternal life, thus, making us cogitating our deeds and desires. Specifically, I have realized that people can amass riches, seek fame, or strive to occupy a higher social position but after reaching a certain level of spiritual development, they understand that their previous aspirations and endeavors are far from the ultimate goal of human existence. Opportunities provided by life to us are not solely limited to wealth, fame, and power.
Work Cited
Smith, Huston. The World’s Religions. HarperCollins, 1991.
Religion originates from ancient Latin practices and language where some practices were adopted to bind people to God. Religion is a way of life that connects people to God and according to some people it helps in attainment of Godliness.
Religion has been there since the beginning of the universe with the purpose of bringing consolation to human beings who do not want to exist like any other objects or animals but want some spiritualism so that they can have some peace and consolation of the spirit.
Past experiences have shown that human beings do not live to eat or gain wealth alone but there is something that we always crave for so as to get satisfaction with life. In this paper, I am going to discuss about the religion of Hinduism some of its practices and its principles.
According to Smith (1991), “Hinduism as a religion has its roots in India and the name “Hinduism” originated from the dominant religion that was practiced in India.”
It is believed to be the oldest religion that has been practiced according to Hindu loyalists. Unlike other religions which have basic foundation of prophets like Christianity and Islam, Hinduism does not have prophets that spread it values like Jesus and Mohammed of the later religions. Hinduism is different from other religions in the sense that it does not rely on teachings from specific people or prophets in history.
It does not have religious fanatics. Banerji (1992) wrote that, “Another name that is used to refer to this religion is Sanatana-Dharma and Vaidika Dharna.” Sanatana implies that it is a religion that is eternal while Vaidika means the religion of the Vedas. Due to the fact that it is the oldest religion, followers of this religion refer to it as an eternal religion and that it has the protection of God.
The name Vaidika Dharma is referred the same as Hinduism due to the fact that the scriptures that govern the conduct of Hindus originate from it. The scriptures that determined the practices of Rishis are regarded as the basis of the religion of Hinduism.
Hinduism is a little bit different from other religions in the manner in which practices are imposed. There is no dogmatic imposition of religious practices, but provides a means through which individuals dictate for themselves and approve things for themselves. There total freedom on the way people think and decide for themselves. It does not restrict individuals to think but allows them to reason out issues freely.
Some researchers refer to it as, “A religion that guarantees freedom.” This is due to the fact that it allows people to question the existence of God, creation myths, how to worship and the relevance of life. The other characteristic of this religion is that it does not dismiss doctrines of other religions or even adherence of other rituals and forms of worship.
Neither does it force their doctrines and teachings on people but gives them a chance to assess and meditate for themselves. As a result of these fundamental believes, Hinduism has got the favor of some religions in India who have collaborated with it to foster their values.
Hinduism does not criticize people who doubt the existence of God and as the soul maker of the world and all creatures. The groups of people who doubt existence of God are considered respectable members Hindu religion. Hinduism can be considered as the extremist version of catholic practices and is characterized with liberty.
This feature of Hinduism gives it an image that it is respectful to all religions. It does not revolt against teachings of other religions but considers what is regarded as truth irrespective of where it originates. Despite the fact that there are several religious groups in India, Hindus live in harmony with all of them and tolerate behaviors of followers of other religions.
Their ability to tolerate other religions is exemplary. Irrespective of the differences in religious practices among different sections of the Hindu, the perception of the religion and the way it presents itself to the outside world is uniform.
According to Radhakrishnan and Moore (1967), “Hinduism as a religion, compels for provision of Yoga Sadhnana and spiritulal food for all followers so that they can regulate their temperament taste and desires of life.” It recommends Yoga to all kinds of people even to the non Hindus so that they can get to know God while doing daily duties in the world.
Radhakrishnan and Moore(1967) further claim that, “Instructors of Yoga put a lot of emphasis on self control and practical acquisition of Sadhana that is aimed at providing control for the mind and all that pertain self identity.” This religion does not merely rely on theories, but practical in nature. If you can compare the kind of activities that are done in Hinduism like Yoga, no other religion uses this practical approach.
Some scholars define religion as a “practical aspect of philosophy and philosophy as a rational aspect of religion.” Hinduism as a religion is a practical manner in which people lead their lives. For a Hindu loyalist, religion is an avenue to gain spiritualism. Practices associated with this religion are an avenue to gain freedom for a person. All aspects of life are dictated upon by the religious practices of the Hindu people.
These practices allow people to find ways through which they can attain freedom for the soul and life in general. A person who is considered an Hindu is one that believes that Vedas contain true scriptures while other define a Hindu as a person who follows a religion that has its roots in India among many other liberal definitions.
Hinduism has survived for a long time because of the nature of practices and teachings it proposes. In this religion, there is no worship of many gods neither does it compel people to practice certain behaviors. It is an amalgamation of several religious practices and experiences with full consideration of the human life. It discourages fanatics which has enabled it survive amongst a big number of religions in the world.
Hinduism has a global presence. It can accommodate all the teachings of other religions of the world. Teachings of Hinduism are flexible and quite easy to adopt. Its practical approach to issues in life makes it unique while its ethics are considered by Hindus as soul elevating.
It has some teachings for the modern world in the manner in which it can handle issues of hatred and war from the teachings that advocate for universal love, truthfulness and peace among people. Practicing Yoga implies you appreciate the scriptures and practices of Hinduism.
The scriptures of Hinduism are known as Sanskrit literature. They are classified differently according to their forms and authority. Among their doctrines is the Srutis, which is also referred to as the Vedas. It implies the scriptures that arose as a result of revelation and classified as superhuman revelations that have no human authors.
Sargeant (1984) claims that, “The Hindus hold the Vedas with high respect and pride with supreme authority over the whole world. The word Srutis which also means Vedas means knowledge.” According to the scriptures of the Hindu, it means a documentation of facts that bring knowledge.
All the other scriptures have their basis in the Vedas. According to some researchers, the Vedas is the source of Wisdom in India which humanity will cherish forever. According to the teaching of Hinduism, the Veda is true teachings that were revealed to Rishis in the ancient India. These teachings were believed to have been heard by Rishi which forms the basis for its naming as Sruti which means to hear.
Even after hearing, Rishi did not write them down but believed that these teachings were existent even before they were revealed to him. All the other religions in the world give credit to specific people that were sent by God to bring the truth to people. The Vedas which also implies Hinduism does not recognize any authority as having been sent by God. They recognize themselves as having been given knowledge and authority by God to find out for themselves.
They believe this knowledge was given to them by Lord Brahma whom they consider as their creator. The Rishis have been depicted by Hindus to have had a strong connection with the creator. They were inspired to write the scriptures and left an example that has been followed by other religions to date.
Vasu (1919) elaborates that “Apart from the Srutis, Hindus also follow the doctrines written in the book called Rig Veda Samhita which is believed to be the oldest book.” Just like the Christian bible, Hindus hold the scripture of this book with high respect and forms the basis of foundation of their values right from birth.
The manner in which it is written is stylish and inspiring. The immortal expression of the Mantras depicts it as the oldest book of religion in the earth that contains the truth. The scripture in this book is written in prose form and is meant to be interpreted by a priest called the Adhvaryu. It outlines procedures that ought to be followed when delivering sacrifices.
Other teachings of Hinduism are the Upanishads. This is a section of the Vedas that form concluding remarks. The teachings in the Upanishads form the basic values of Hinduism and are also referred to as the Vedanta. There are different categories of Upanishads affiliated to the Veda.
Though they might give different interpretation of the Veda, the all obey the authority and values of Upanishads. Scholars from western countries appreciate the work of the Upanishads because at a time when the west was far behind in terms of development, the seers of the Upanishads had achieved incredible civilization.
Smritis is another doctrine of the Hindus. Fuller (2004) argues that, “Unlike the Sruti, Smritis is a secondary source of scriptures to the Hindus.” It contains sacred laws that were followed by the Hindus with regard to the Sanatana Dharma. They provide further explanations of scriptures contained in the Vedas especially the chapter on Vidhis.
The teachings of the Smriti are dependent on the teachings of Sruti and contain stipulated explanations of regulations that govern the society as a whole and the family. From the past, all laws that determine the way of life for the Hindus are written in the Smritis. It contains a laid down policy in which individuals in the society should follow so as to gain harmony. It stipulates the duties of all men.
A typical Hinduism follower has to learn from the Smritis on how to conduct his or her entire lifetime. The main emphasis of this book is to purify a human being so as to get perfection and freedom. Due to the dynamics of the times, the present day society ought to be given a new Smriti to accommodate the changes that have been seen with time.
This is due to the fact that Hinduism itself allows people to formulate ideas that enable them gain freedom. Sruti and the Smriti books form the basic foundations of the teachings of Hinduism. From the explanations of the two books, Sruti means what is heard while Smriti implies that which is to be remembered. The other books that contain the doctrines of Hindus are the Itihasas, Puranas, Agamas, Tevaram and Tichurakam.
Dharma is one of the dominant aspects of Hinduism and is used to mean righteousness. It is used mainly to foster unity and brotherhood among members of the community. It promotes harmony and brings unity of purpose. Hindus describe it as an avenue through which solutions to conflicts in the world emanate.
The opposite of this word is Adharma. According to Banerji (1992), “Dharma brings happiness to people while on earth and in the next world.” Dharma is further described as that thing that lifts people to attain perfection and freedom. It connects people to have straight communication with God, implying that it is a way of going directly to God.
The definition of Dharma is not limited. It also means laws that govern our daily lives that are categorized under Achara. Hinduism has different roles for different categories of people, rules for men are different from those of women but they all promote harmony and peace in the society.
The basis upon which ethics is determined in Hinduism is the responsibility of Dharma. From the earlier discussion, practice of Dharma brings harmony and respect in the society. It proposes a life of love, brotherhood and friendliness. By abiding by Dharma, one is guaranteed of good life now and even after death. According to the Hindu practices, “Ethics is a cornerstone of Yoga, Vendanta and realization of Godliness.”
They believe that if one does achieve ethical perfection, then he or she will not achieve spiritual perfection. For instance, a student pursuing Yoga must be ethically perfect and should not engage in practices that will cause harm, injury or abuse. The ethics of Hinduism are based the rules set forth by Buddha.
Just like many other religions, Hinduism has got rituals that are widely practiced. One of them is Sandhyopasana. This ritual is characterized by prayers that are offered to God in timed occasions of the day. During these prayers, people seek forgiveness of transgressions committed when carrying out daily routines. It is believed that these prayers have to be performed during specific times when the Lord can hear them.
Other times that are not stipulated in the schedule, prayers cannot be heard. The Samskaras is a ritual in the Hindu religion that defines the sanctity of life. It elaborates purification practices that ought to be followed in the entire life of and Hindu loyalist. What ought to be done in every stage of life is documented.
Garbhadana is a ritual in Hinduism where the husband prays for conception to occur. They believe that through this prayer, the cells in the embryo are excited. Simantonnayana is a ritual performed after seven months of pregnancy to offer protection to the unborn baby.
According to Sargeant (1984), “Jatakarma ritual is conducted immediately after a baby has been born as a sign of welcome and success wishes in life. Other rituals that follow include Namakarana, Annaprasana, Chudakarma, and Upanayana in life.”
In the present day, several aspects of the religion of Hinduism have been incorporated in the society. These include the celebrations that are done when a child is born, during birthdays, weddings and burials. In search for perfection, people have resorted to interpreting scriptures of religions in a manner that suits their practices. As far as looking for harmony in the society is concerned, leaders have resorted to promote religious values that bring love and brotherhood just like Hinduism promotes these practices.
References
Banerji, S. (1992). Tantra in Bengal (Second Revised and Enlarged ed.), Delhi: Manohar.
Fuller, C. (2004). The Camphor Flame: Popular Hinduism and Society in India, Princeton, NJ: Princeton University Press.
Radhakrishnan, S and Moore, C. (1967). A Sourcebook in Indian Philosophy, Princeton, NJ: Princeton University Press.
Sargeant, W. (1984). The Bhagavad Gita, New York: State University of New York Press.
Smith, H. (1991). The World’s Religions: Our Great Wisdom Traditions, San Francisco: Harper SanFrancisco.
Vasu, S. (1919). The Catechism of Hindu Dharma, New York: Kessinger Publishing, LLC.
The world is divided into various religions which play a very significant role in determining the culture of people. In addition, religion is also very crucial in the politics of every country. At least every person in the world belongs to one type of religion or the other.
In this regard, the development of the world has been highly influenced by religions, which in some instances form the pillars of the government. It is important to note that the modern world and religions are highly integrated, to the extent that it is sometimes hard to separate the two. Hinduism which is one of the religions in the world has a lot of interactions with the modern world despite being an ancient religion.
Hinduism as a type of religion was originally highly discriminatory and promoted the caste system, which stratified the society according to wealth (Verma, 2009). However, Hinduism is not such an organized religion where people will need permission from authority to be part of it.
On the contrary, it is rather a belief that is free for all and is not regulated as much. As a result, Hinduism is not so much into government issues as are other religions. Mahatma Gandhi and other modern leaders of Hinduism were against the caste system, which was seen as timid and backward culture. It is because of this stand that Gandhi was assassinated.
It should however be noted that the caste system still persists in India, despite the modern civic education that people have received. Modernity and Hinduism contradict in the allocation of roles where in Hinduism; roles are assigned in relation to gender while following traditional theories (Verma, 2009). On the other hand, modern society requires roles to be allocated equally without stereotyping.
The modern society is so material that many people are nowadays too busy at improving their living standards, than they are about advancing their spiritual life. On the other hand, Hinduism advocates for noble pursuits where self advancement is included.
Therefore, Hindus are allowed by their religion to seek self as well as family advancement. On the same note, the modern world advocates for non-violent actions incase people are not satisfied about anything. Hinduism also propagates non-violent behavior among its followers (Verma, 2009). These are the teachings that Martin Luther king Jr. used in his fight against segregation in the United States of America.
On the other hand, legislation in India has not taken into consideration all the aspects of Hinduism thus bringing about some contradictions. While traditional Hinduism theories are vital in constructing modern social reforms, only the spiritual part has been incorporated.
On the same note, the Hindu society differs with the modern secular world in a number of ways, especially in technologically (Verma, 2009). The modern technology requires autonomy of society while it refutes the doctrine of Karma. On the contrary, Hinduism is seen by some people as being a hindrance to modernity, due to its principles of Karma and lack of societal independence.
Due to the fact that Hinduism is not that structured, its role in modern day politics is highly minimal. Nevertheless, the issues raised by the Hindu society are significant in the structuring of Indian politics.
However, India has remained majorly a secular government in which religion plays a relatively insignificant role. It should however be noted that there is no religion that can be said to be more influential than the other in the modern society, since everyone has their own interpretation.
References
Verma, R. (2009). Faith & Philosophy of Hinduism. New Delhi: Gyan Publishing House.
Hinduism, Sikhism, and Jainism are Indian religions that are sometimes classified under Eastern religions (Matthews, 2008). Though mainly found in Indian communities, these religions are not restricted to the Indian subcontinent. They have different teachings and beliefs on spiritual concepts such as karma, afterlife, and rebirth. Founders of these religions developed the belief systems that they follow.
Their belief systems are similar in that they explain these concepts within a similar scope. However, the fact that their teachings are different explains the distinction in their belief systems. They share certain religious beliefs that are interpreted differently by each of one them. Similarities apply in the rituals they conduct and in the literary field.
For example, they all conduct abhiseka, a head-anointing ritual that has great meaning to them (Matthews, 2008). They show differences in the interpretation of certain teachings. For example, Hinduism interprets dharma as a religious duty while Jainism interprets it as righteousness (Matthews, 2008). These religions have similarities and differences in their respective belief systems.
Karma
Karma refers to means that people use to determine their destiny through their actions, which are either good or evil. The three religions believe that individuals mold their destiny through their deeds. As such, karma is the resulting outcome of one’s actions, which determines the quality of life in the afterlife.
In Hinduism, karma is an expression of the outcome of individual actions. Hindus believe that God is involved in the process of giving and revealing karma (Fowler, 1999). Karma is partly determined by the will of God, in addition to the actions of an individual. God administers karma fairly and does not favor anyone.
They also believe that karma is different from destiny or fate because humans use free will to make decisions (Fowler, 1999). Therefore, their actions result from rational decisions. They teach that one reaps what he/she planted. Therefore, if one commits evil, then evil will befall them.
In Sikhism, three concepts that comprise maya control karma. The three concepts join the body and soul to the planet (Cole and Sambhi, 1999). Individuals possess these qualities in different degrees. Actions of individuals are controlled by eternal time (Cole and Sambhi, 1999).
Sikhs refer to actions executed under maya as karma. They believe that karma is the force that causes observed outcomes of people’s actions. Sikhism teaches and believes that karma makes people responsible for their actions.
On the other hand, Jainism considers karma as consisting of tiny particles that fill the universe. Attraction occurs through the soul, which has a certain karmic field that attracts the micro particles (Balcerowicz, 1999). Vibrations created by the mind, body, and soul initiate attraction. Therefore, prevailing mental, body, and soul dispositions determine karma.
Interaction between karma and consciousness results in life. Sikhism differs with other religions because it considers karma as one of the natural laws that govern life (Balcerowicz, 1999). In addition, it teaches that changing one’s thoughts influences the outcome of karma.
Afterlife
The three religions believe in the afterlife, which is manifested through reincarnation. Hinduism has several beliefs that reiterate the reincarnation teaching. The Baghavat Gita teaches that just like an individual discards old and torn clothes for new ones, similarly the soul gets rid of the old body for a new one (Jennings, 1996). The principal teaching that informs afterlife is that the body is just an object to house the soul, which is sacred.
The soul is eternal and indestructible. That is why it survives death and goes into the next life where it assumes another type of body. Hindus teach that the climax of the afterlife is salvation, which means unity with God (Jennings, 1996). They believe that karma has strong influence on reincarnation.
Hinduism believes that reincarnation depends on an individual’s deeds before death. Reincarnation is only possible if an individual’s deeds resulted in good karma.
Sikhism has several beliefs and teachings on reincarnation. Their teachings hold that the soul belongs to the spiritual universe, which was created by God. Similar to Hindus, Sikhs believe that karma determines reincarnation.
However, they differ with Hindus because they believe that the soul unites with God while Hindus believe that the soul merges with God (Cole, W and Sambhi, 1999). It may be necessary for the soul to undergo further purification by living several other lives before uniting with God.
Jainism’s belief in afterlife is similar to that of Hinduism and Sikhism because they believe that it is determined by karma. However, their teachings claim that an individual could end up enjoying the afterlife in several ways. If an individual is devoid of bad karma, then he/she is ready for the afterlife (Kumara, 2006).
However, if a soul possesses bad karma, then it is necessary for it to go through the eight hells in order to purify it and prepare it for reincarnation. The degree of suffering in the eight hells determines the readiness of the soul for liberation (Kumara, 2006). The more the suffering, the closer the soul will get to liberation. This process takes time but the soul is eventually liberated, thus united with the gods (Kumara, 2006).
Reincarnation/rebirth
Reincarnation is the belief that after death, the soul moves from one body to another to enable it live in the afterlife. Hinduism, Sikhism, and Jainism believe in reincarnation of the soul. Rebirth forms a core part of the teachings of these religions.
According to Hinduism, a human being is composed of a body and a soul, which constantly oppose each other. The soul is spiritual and the body is material. The soul is eternal and indestructible while the body is temporal and destructible (Fowler, 1999). It teaches that the body only exists to house the soul, thus discarded after death. However, since the soul is sacred and connected to God, it proceeds to the next life.
The nature of reincarnation depends on karma. Hindus believe the soul is pure and it is necessary for it to be reborn in order to get rid of attachments to the material body (Fowler, 1999). Rebirth involves migration of the soul into another body depending on its karma. In addition, it involves cycles of birth and death that erase any ignorance and evil from the soul. The cycle involves entry of the soul into a rebirth system (Fowler, 1999).
It can be reborn as a human, an animal, or a spirit. The cycle continues until a state of purity is attained. Hinduism teaches that the soul only enters the rebirth cycle due to ignorance by individuals of the reason of existence. Hindus have several reasons for reincarnation. These include satisfaction of individual desires, attainment of moksha (purity), payment of debt, and completion of an unfinished sadhana (Fowler, 1999).
In Jainism, reincarnation is one of the fundamental pillars of faith. It is related to other teachings and beliefs such as transmigration, liberation, non-attachment, and karma. The soul can be born either among gods or in hell, where it undergoes great suffering because of bad karma. Karma determines birth and death. As such, a soul under the control of karma undergoes cycling that is meant to purify it (Balcerowicz, 1999).
The reincarnation doctrine is closely linked to karma. Karma determines the state of reincarnation. The soul of an individual with bad karma is reincarnated in hell while the soul of an individual with good karma is reincarnated among gods (Balcerowicz, 1999). This teaching is different from the teaching of the other two religions because there is no judgment or reward in reincarnation.
They consider the purification cycle as a consequence of bad choices that individuals make. There are four birth categories in the teachings of Jainism. These include demi-gods, humans, evil beings, and animal, plants or microorganisms (Balcerowicz, 1999). Each of the four categories has a different level of being. Demi-gods inhabit a level that houses heaven while devil-like beings inhabit lower levels.
Plants, animals, and microorganisms inhabit the middle level. Souls with single senses occupy all three levels. The teachings of Jainism differ from those of other religions because of the number of rebirth types that a cycle contains. There are about 8.4 million destinies that a soul can assume during reincarnation (Balcerowicz, 1999). God is not part of reincarnation because it depends on the karma of the soul.
Just like Hindus, Sikhs believe in reincarnation. This implies that the soul can be born several times in form of an animal, human or plant. Their teaching has similar concepts that resonate with the teachings of Hinduism and Jainism. They all believe that after death, the soul undergoes several rebirths before it attains purity that enables it to unite with God.
Sikhism teachings promote the belief that hell and heaven exist, and are used to either reward or punish souls depending on their karma (Cole, 2004). Their teachings define death as expiry of time allocated to the soul to live in a certain body. There are two possible outcomes of death. First, if a soul meditates on God and eliminates all evil, then it units with God and does not undergo the rebirth cycle.
Secondly, if the soul is laden with evil and does not meditate on God, it enters the rebirth cycle until it attains purity to unite with God (Cole, 2004). The reincarnation cycle involves going through the body forms of 8.4 million species. The only way through which a soul can escape the rebirth cycle is by being good and meditating on God. This happens in order to attain purity and establish connection with God.
Moksha is the release of a soul from the birth and death cycle (Cole, 2004). This state is only attained when karma is resolved and purity is attained through meditation on God. People with good karma do not fear death because they do not undergo reincarnation. They do not fear death because it is the only way to unite with God. The three religions believe in reincarnation but hold different beliefs on how it happens.
Conclusion
Hinduism, Jainism, and Sikhism are Indian religions that hold different beliefs concerning certain religious aspects. These religions have different teachings on concepts such as karma, the afterlife, and rebirth. Their beliefs are similar because they all believe in reincarnation, karma, and the afterlife. They believe and teach that karma results from deeds of individuals, which can be either good or bad.
They also believe that the soul undergoes rebirth and death before it attains purity to unite with God. In addition, they believe that there is an afterlife. However, they differ in how they explain the three concepts. Hindus believe that Karma is partly determined by the will of God, in addition to the actions of an individual. God administers karma fairly and does not favor anyone.
In Sikhism, karma is controlled by three concepts that comprise maya. The three qualities join the body and the soul to the planet. Individuals possess these qualities in different degrees, and their actions are controlled by eternal time. Jainism considers karma as consisting of tiny particles that fill the universe. The particles are attracted by the soul, which has a certain karmic field that attracts the micro particles.
Attraction is generated from vibrations created by the mind, body, and soul. Hinduism teaches that Rebirth involves migration of the soul into another body depending on its karma. In contrast, Jainism teaches that it is necessary for the soul to undergo further purification by living several other lives before uniting with God.
On the other hand, Sikhism teaches that the soul unites with God while Hindus believe that the soul merges with God. Sikhs believe that reincarnation cycle involves all 8.4 million species while Hinduism believes that the cycle involves rebirth into a human, animal, or plant.
References
Balcerowicz, P 1999, Jainism and the Definition of Religion, Hindi Granth Karyalay, Riyadh.
Cole, W 2004, Understanding Sikhism, Dunedin Academic Press, New York.
Cole, W and Sambhi, P 1999, The Shikhs: Their Religious Beliefs and Practices, Sussex Academic Press.
Fowler, M 1999, Hinduism: Beliefs and Practices, Sussex Academic Press, Chicago.
Jennings, H 1996, The Indian Religions, Health Research Books, New York.
Kumara, R 2006, Different Aspects of Jainism, Sunrise Publications, London.
Matthews, W 2008, World Religions, Cengage learning, New York.
I am at the New Hindu Temple of the Vedanta Society of Northern California. It is a part of Vedanta tradition, which is a school of Hindu philosophy. The main principle of Vedanta is self-realization, which can be achieved using different methods: jnana yoga, bhakti yoga, karma yoga and raja yoga. All of those methods require strict discipline and self-control. Meditation is a very import part of Vedanta, as it helps one to master the mind. While meditating Hindu dream of beautiful things, they think about the real world as an illusion, meanwhile the end goal of meditation is a realization of god. Another interesting fact about this philosophy is the belief that Vedantist cannot die and will continue living as a part of a universe. Hindu people choose not to think about the sins committed and prefer to think of them as mistakes. Nevertheless, they believe in the spiritual principle of karma, which means that every action has a consequence and affects their future lives. This place specifically manifests this religious tradition because religious ceremonies and practices regularly take place here.
Main body
New Hindu Temple is a unique architectural masterpiece. Every single detail helps to form an image of a scared place. There is a sign at the entrance to the temple, which informs visitors about upcoming services, inside there is a special tribune, from which speeches are delivered. A unique characteristic of this philosophy is that Vedanta acknowledges all of the other prophets like Sri Krishna and Jesus Christ and treats their teachings with respect. That is why there is a platform with sacred religious books, such as The Texts of Taoism and The Bible. There is an exhibit in the new temple library of historical items from the society’s archives. One of the most important symbols is the saffron color. Hindu people wear this color because it symbolizes fire and renunciation, which are very important for their beliefs. This tradition comes from the long time ago when Buddha was buried in saffron-colored robe since then monks use this color exclusively. All of the above help to convey this sight’s religious character.
A sacred detail that I find to be personally appealing is the altar with great spiritual teachers’ portraits and a huge image of a spiritual symbol «Om», which is also known as a word of power. This symbol is a very significant part of the iconography of spiritual retreats. The character at the top symbolizes the path to self-realization. It is believed that the whole universe has begun existing from the vibration of this symbol. It is often pronounced at the beginning of sacred texts or mantras, monks often begin their meditation with a pronunciation of this sound. It is the highest mantra that symbolizes Brahman, also known as the absolute. There are two lit-up candles on each side of the altar, which also represent fire, the god. That is why Hindu people gather to witness the lighting of the flame. Another important object of worship for Vedanta that I find appealing is flowers; they are offered to the deities as a showing of devotion and love and represent nature. New Hindu temple is a perfect example of an impressive architectural style that perfectly fits traditions and religion. Even though it is relatively small, it is still a great place to visit and test your spirituality.
References
Tour of Hindu Temple: Vedanta Society of California, New Temple 2323 Vallejo Street. www.sfvedanta.org
Hinduism is considered the oldest religion in the world, whose customs date about 4000 years ago. It is also the third-largest religion after Christianity and Islam. Hinduism has about 900 million followers, of whom 95 percent live in India1. Hinduism is considered monotheistic and henotheistic since it believes in the worship of one God and still acknowledges the actuality of other Gods2. Hinduism has no particular founder, and thus it is hard to trace its source. Believers of Hinduism acknowledge Brahman as the supreme deity with many celestial powers. Hindus believe that God can have a form or be formless; when God possesses a form, He is called Brahman, but when He is formless, they call Him Paramatama. The Hinduism God can have three primary forms; Brahma as the creator, Vishnu as the sustainer, and Shira as the destroyer.
Hinduism believers esteem the teachings of Karma and samsara, that is, the cycle of life, death, and reincarnation. Hindus follow holy writings called Vedas, which historians believe were written around 1500 BC. Mercifulness is embraced as one of the critical teachings of the Hinduism religion. Moksha is regarded as the way to salvation when followers believe that reincarnation ends and one becomes an absolute soul. Moreover, Hindus hope to get dharma which upholds good behavior and morality.
Bibliography
Beck, Guy L. “Sacred Music and Hindu Religious Experience: From Ancient Roots to the Modern Classical Tradition.” Religions 10, no. 2 (2019): 85.
Flood, Gavin Dennis. Hindu Monotheism. Cambridge University Press, 2020.
Sarkar, Shyamal Chandra. “Concept of Education and Eight-Fold Path of Gautama Buddha: A Brief Study.” International Journal for Modern Trends in Science and Technology, 7(10): 165-170, 2021.
Footnotes
Flood, Gavin Dennis. Hindu monotheism. Cambridge University Press, 2020.
Hindus have a strong belief system in the existence of Atman who is invisible, external, immortal. The latter cannot be grasped at all. In simple terms, the term Atman means breath of life. This concept can also be referred to as the state of being “self” since it refers to the remains of an individual after all the external components have been taken away.
This means that Atman is a key aspect in the life or soul of a man which controls breath, intellect and overall well being. Moreover, Atman gets into the body of an individual during the creation process. It is believed that it exists in living beings including animals and plants (Molloy 321).
Dharma
Dharma refers to the righteousness path or the “law of human beings” that helps in the process of binding people together in the world. This concept is essential among Hindus. Individuals are able to achieve good outcomes just by being able to fulfill the requirements of Dharma.
This concept is related to a course of conduct or duty that an individual has to undertake. There are several life stages, spiritual and moral developments that an individual has to go through. The concept mainly involves the ability of an individual to do the right thing both in the family and beyond the universe (Molloy 322).
Karma
The literal meaning of Karma is deed or action. A broader definition of Karma is “action and reaction” or the law that relates causes and effects. These include the physical actions and the actions conducted through the mind of an individual (Molloy 322).
Prominent deities in Hinduism
The three most prominent deities in Hinduism are Brahma, Vishnu and Shiva. These gods represent the universe creator, universe preserver and the god of reproduction and destruction respectively. Additionally, these deities are married to Saraswati, Laxmi and Parvati respectively.
Important concepts in Jainism
Jiva and Ajiva
Jiva (soul) and Ajiva (non-soul) are the foundation of the seven concepts of Jainism. Furthermore, these concepts are regarded as the basis of five magnitudes and six substances in the tradition of Jainism (Molloy 411).
Bandha
This refers to the actual soul by Karmic matter. The physical condition that facilitates this process is known as Bhava-Bandha. The actual interaction of the karmic matter with other particles is commonly known as Dravya-Bandha. This bondage appears in four different ways depending on the nature of karmic matter, the period of attachment and the quantity of karmic atoms (Molloy 412).
Nirjara
This concept refers to the fall of karmic matter away from the soul. During this process, the fetters disappear gradually until the soul is left free.
Four Noble truths in Classical Buddhism
The first truth in classical Buddhism relates to the avoidance of suffering. This involves rightful living with regard to beliefs, actions, meditation, speech and feelings. The second truth is based on avoidance of suffering through elimination of desires.
This provides a peaceful and calm existence. The third truth is that life involves a lot of suffering. The final truth asserts that individuals usually suffer because of failing to get what they want (Molloy 455).
Concept of impermanence
The impermanence concept in classical Buddhism is temporal. The concept simply means that all the constructed items are impermanent. It is important because all the constructed things are termed as impermanent.
“Emptiness” in Buddhist tradition
The term emptiness is used to mean that all properties cannot have an intrinsic value since they are relational. If the latter happens, there is no being that has value.
The main function of the KOAN in Zen tradition was to undertake religious training.
The concept of compassion in Tibetan tradition means helping others and avoiding harm. This means that the actions of an individual should be non violent and less harmful.
I was particularly surprised by the roles of some prominent deities in Hinduism. Specifically, I was amazed by the destruction of Shiver. I would like to learn more about the functions of KOAN in Zen tradition.
Works Cited
Molloy, Michael. Experiencing the World’s Religions: Tradition, Challenge, and Change. New York: McGraw-Hill Higher Education, 2009. Print.
Religion has always been sacred for any society, and each member of such society has been trying to preserve religious traditions and pass them to the subsequent generations. Religions are to some extent similar with languages for there are as many religions as there are people. However, the main difference is that religions vary not from people to people, but from century to century because each time the humanity ascends a new stage of development, its views on religion change. The development of people’s religions can be traced through the ages, from the primary religions to the modern ones which can be characterized by higher stability. Irrespective of the peculiarities of each of these religions, they have one commonality. All they unite people in their striving to deity and serve to sustain their faith and support them in hard times. Each religion that has been sustained by people throughout the centuries has its own peculiarities, which accounts for the differences, sometimes even complete differences, between them. Comparing primal religions, the religions of antiquity and such Indian religions as Hinduism, Sikhism and Jainism is especially interesting for similarities and differences between them are easy to single out. Primal religions, the religions of antiquity, Hinduism, Sikhism, and Jainism are all united by their understanding of religious meaning which the followers of these religions see in different rituals, as well as by the presence of deity that they worship; nevertheless, religious rituals and deities are different and unique in case with each of these religions.
Belief systems of primal religions, the religions of antiquity, Hinduism, Jainism, and Sikhism are similar and different in many ways. The followers of these religions saw religious meaning in rituals that were meant to satisfy different human needs (Martos 52). For example, primal religions can be regarded as tribal. Examples of people practicing primal religions include the Dieri tribe, the Aborigines of Australia and the majority of the traditional African tribes. The members of these tribes constantly involved into ritual acts that took place to please their gods or to ask something from them. This was mainly done through ritualistic dances and making sacrifices. Similar behavior can be observed in the followers of the antique religions. Egyptians, for instance, are also known to have had a number of rituals; however, in their case, the rituals were “primarily concerned with maintaining the image of deity and offering it food and sustenance” (Silverman 148). With the help of the rituals, they ensured the benevolence of gods and goddesses that, according to their beliefs, controlled the universe.
Religious worship was also typical for the ancient Greeks for who animal sacrifices were the central event. The ancient Greeks believed that sacrifices could make the gods give people what they wanted (usually, good crops or even information about future). Pleasing gods through religious rituals was also characteristic for the ancient Romans; they believed that worship and sacrifice could make the gods change people’s lives for better. Shedding the blood of the sacrificed animal over the altar was obligatory, after which the animal’s inner organs were burned and the flesh was divided between everyone participating in the ritual.
Though religious rituals are common to all the religions under consideration, they are almost entirely different in case with Hinduism, Sikhism, and Jainism. For Hindu, religious rituals limit to worshiping statues and pictures of gods that are present in every family’s house. As far as the Sikhs are concerned, rituals and religious ceremonies are of little use for them. They believe that more benevolence of God can be obtained through prayers and meditation. Quite supportive of this idea are the Jains for who worshipping the gods consists in meditation and praying to the images of gods; unlike the Sikhs and the Hindu, they attribute special power to the anointing of these images. Thus, the followers of primal religions, antique religions, Hinduism, Sikhism, and Jainism all see the meaning of their religion in religious rituals, but each of these religions has its unique ways of worshipping the gods.
Moreover, these religious beliefs point at another similarity between primal religions, the religions of antiquity, Hinduism, Jainism, and Sikhism, namely, the presence of some deity which people worshipped. Primal religions cannot be characterized by the presence of definite gods. They were primitive because in those times people were primitive as well. They lived by associations; for instance, they believed that movement took place because of the object’s or person’s will. This will was the spirit, or god. So, god was not a concrete deity; it was present in everything that surrounded people: sun, earth, wind, water, forest, etc. This is why the most of the natural phenomena were believed to occur because of the will of these gods, or spirits. Everything that was beyond human understanding was regarded as magic (for example, lighting, thunder, rain, or even the birds’ ability to fly). Gods were the agents through which everything took place on the Earth. Primal people interacted with these gods, sometimes even the way they interacted with each other; if something was needed from a specific spirit, it should have been asked of this (and this is what the rituals were for).
For the religions of antiquity, however, gods were something more concrete. They were either people or creations similar to humans. Ancient Greece is, perhaps, the richest in the number and variety of gods (Sartre 297). Greek gods (the Olympic ones) were mythical figures and practically each of them represented something related to nature (for instance, Poseidon was the god of the sea, while Hephaestus was the God of fire and Demeter was the goddess of harvest and agriculture). Ancient Romans had similar idea of gods; most of their gods represented natural powers as well, though they had names different from the Greek ones (for instance, the main god of the sky was Zeus for the Greeks and Jupiter for the Romans). As it can be seen, the belief that everything natural takes place owing to the will of gods is still retained in the antique religions, though people’s understanding of deity has changed much.
As far as the Indian religions are concerned, god is the highest deity in all of them. In Hinduism, just like in case with primal and antique religions, there are several gods that people worship. The followers of Hinduism believe in Shiva, Krishna, and Hanuman. At this, however, not al the people believe in multiple gods. It is possible to worship only one god, but, at this, admit that other deities also exist. Though for the Hindi gods have more concreteness than for the followers of the primal religions, they do not have a concrete shape as in case with the antique religions. Every person is considered to be an emanation of god and it is impossible for the humans to describe or even completely understand the gods. What differs such Indian religions as Hinduism from the primal and antique ones is the belief in ten gurus, figures who possesses much wisdom and have the right to declare the will of god. In Hinduism, guru is a divine figure that is considered to be a spiritual guide of a person on the earth.
It is remarkable that Sikhism differs from all the religions under consideration when it comes to deity. The matter is that Sikhism is uncompromisingly monotheistic, which means that, unlike the primal and antique religions, as well as unlike Hinduism, Sikhism admits the existence of only one god that is a Real Entity. This god is indescribable and abstract, though the fact that He exists is unquestionable (Cohen 111). The gurus in Sikhism do not even speak about the proofs of the god’s existence; it is perceived as something natural that does not require a logical proof. For the Sikhs, god is not represented anywhere in nature, nor there is a specific place where god resides (as in case with the Greek gods who were believed to live on Olympus) for god is everywhere. To prove their faith to god, some the Sikhs opt to be vegetarians though this is not obligatory because, as it is believed, the food taken hardly influences the spirituality of a person (Matthews 63). The Sikhs are extremely careful about hurting themselves or other people; they seek peace and believe that there is always a way to avoid violence and war with other people or animals (at this, war can never be justified).
Sikhism has been much influenced by Jainism in terms of vegetarianism. However, the difference between these religions is that the Jains are strict vegetarians. Jainism differs in the perception of deity from the rest of religions discussed above. Jains have multiple gods, but their gods completely differ from those that the followers of primal religions or the ancient Greeks, Romans, etc used to have. Just like the Sikhs and the Hindu, the Jains believe in gurus who have the sovereign authority, as well as in reincarnation (in contrast to the life after death that is believed in by the followers of primal religions and the religions of antiquity). Unlike primal religions, religions of antiquity, and Hinduism (and similar to Sikhism), the Jain gods are not represented in nature or associated with natural phenomena. The uniqueness of the Jains’ understanding of deity lies in their rejection of god as a creator, but their admitting that god (and even gods) exists. According to their beliefs, any person who managed to achieve the state of godliness (infinite knowledge, power, and peace) can be god. Any human soul possesses these qualities, but not everyone succeeds to disclose them because of karmas. The souls of those who get rid of karmas are perfected and this perfection is called Bodhi (Kulasrestha 87). When the soul is perfected, it becomes liberated of everything that it has been going through during the person’s life (or lives). Finally, it gets liberated of body and achieves a state that is called Moksha (or Nirvana). This is how the state of godliness may be achieved.
As it can be seen from the information presented above, similarities between the primal religions, religions of antiquity, Hinduism, Jainism and Sikhism are their ritualistic perception of religion and their worshipping a definite deity. Nevertheless, the differences between them are also numerous and evident. For instance, primal religions were tribal and they are the only ones of the discussed that did not have any scriptures to preserve their teachings. Besides, what differs primal religions from the religions of antiquity is that the latter had definite gods who the majority of people worshipped, while in primal religions the names and number of these gods varied from tribe to tribe. In addition, primal religions and the religions of antiquity differ much from Hinduism, Jainism and Sikhism. The three latter recognize meditation and prayers as the way to get closer to god or gods), whereas the two former express their devotion to gods with the help of sacrifices. The number of gods is also a great point of distinction between all these religions. Among them all, Sikhism is the only monotheistic religion. Besides, Jainism and Sikhism are the only religions that believe in gurus and their sovereign authority. Among all these religions, Hinduism, Jainism, and Sikhism seem the most complicated for me because the religious values of their followers are not easy to understand (especially their stating that the Universe was not created and that it exists by itself, but at the same time asserting that god (or gods) exists and he (or they) is all-powerful). Nevertheless, I respect any religion because it is an integral part of definite people’s culture.
Works Cited
Cohen, Yehuda. Why Religion?: About One of the Strongest and Most Productive Motifs in Human Life. London and new York: Routledge, 2003.
Kulasrestha, Mahendra. The Golden Book of Jainism. New Delhi: Lotus Press, 2006.
Martos, Joseph. The Sacraments: An Interdisciplinary and Interactive Study. Boston: Liturgical Press, 2009.
Matthews, Warren. World Religions. London: Cengage Learning, 2008.
Sartre, Maurice. The Middle East under Rome. Cambridge: Harvard University Press, 2005.
Silverman, David P. Ancient Egypt. Oxford: Oxford University Press US, 2003.
Out of the world’s largest belief systems, none are as different from each other as Islam and Hinduism. Both have enormous numbers of followers and have substantial history. Yet, these religions convey drastically different messages about the creation and purpose of life. Understanding what distinguishes Islam and Hinduism is essential in ascertaining the differences in core beliefs and the views on the central problem of humanity.
Islam is based on the belief that Allah is the sole creator whose teachings have been conveyed via his Prophet Muhammad. Islam’s sacred text is the Quran, which is believed to have been written by Muhammad, but it contains the precise wording of Allah. It implies that any alternative interpretation is sacrilegious and constitutes a violation. The goal of the Mulsims’ life is to follow the Five Pillars and regularly pray to Allah. They believe that a life of devotion is a pathway to salvation as opposed to suffering in Jahannam.
In its turn, Hinduism is not explicitly monotheistic, because they believe that there are gods aside from the creator Brahma, such as Vishnu, Shiva, Lakshmi, and others. There are numerous sacred texts, and the creation of this belief system cannot be traced to a particular person, practice, or event. Hindus believe that the goal of life is Dharma, which manifests in religious duties, moral responsibilities, and proper behavior.
The central problem of humanity is understood differently in both belief systems. Islam views life as a limited experience, which should be channeled into following Muhammad’s teachings. Subsequently, a Muslim should resist impulses and urges to reach eternal life with Allah. In contrast, Hindus believe in the continuous cycle of reincarnation known as Samsara. After death, a soul assumes a new physical body depending on the actions and behaviors during life. Therefore, the purpose of Hindus is to liberate themselves from Samsara and achieve Moksha, which is Hinduist salvation.
Altogether, both religions are similar because the ultimate goal is salvation. However, Muslims and Hindus have a drastically different understanding of salvation and the ways to achieve it. The continuous cycle of death and rebirths in Hinduism is opposed to a single life of devotion in Islam. As a result, both religions require their followers to uphold virtues, even though there is a discrepancy between what is considered virtuous in the Muslims’ and Hindus’ minds.
Hinduism which is the third largest religion in the world is practiced by a large number of people living in Asia, particularly India and Nepal. This religion is also practiced among large populations living in other continents with over nine million followers all over the world. A census in Britain showed that 1% of the populations are Hindus. It is believed that Hinduism is the oldest religion on earth (started in 563 B.C) and still it cannot be easily defined. The reason for this is because of the almost infinite range of practices and beliefs encompassed in it. “This religious conviction is again intimately linked conceptually and traditionally with other Indian beliefs i.e. Buddhism and Sikhism (Michaela, 2005).
Main body
Unlike other religions in the world today, Hinduism (Sanata Dharma or the eternal law) does not have one founder. Again it does not have one script or a common teaching set to be followed. “Throughout its extensive history, there have been many key figures teaching different philosophies and writing numerous holy books. Because of this, authors often refer to Hinduism as a way of life or a family of religions rather than one religion” (Michaela, 2005).
As shown by Michaela (2005), by 15th centaury Hinduism was not widely spread. It was only used as differentiating factor between Hindus and other religions (especially Muslims in Kashmir). The addition of ‘ism’ was done by colonialists from Britain together with some missionaries. Therefore this paper is going to focus on the religion of Hinduism. The paper will show the essence of Hinduism, explain what makes it different from other religions, show what makes it unique and finally conclude by highlighting on what Hinduism really is.
Hinduism and its essence majorly lie in 3 supreme demonstrations. These are “the manifestation creation and the creator, the manifestation of survival and protection and the manifestation of extinction and transformation. Hindus believe that the cosmos and the galaxy revolve around these concepts together with recycles of birth and reincarnations” (Rajaram, 2010).
Hindus recognize “Lord Brahma as the creator, lord Vishnu as the protector and lord Shiva as the destroyer. The three mentioned gods again form the essence of Hinduism’ (Rajaram, 2010). A variety of postulates and myths in deferent times illustrate that there was a split between the followers of lords Shiva and Vishnu.
The Shaivites and Vaishnavites become different distinct cults at one point waging war against each other. “Untrue myths cropped up at one particular time showing that lord Shiva was a Dravidian god and Vishnu an Aryan god. In general though, the followers of lord Shiva dwell in the mountains while those who worship Vishnu are plain dwellers” (Rajaram, 2010).
All through the surge of the Jains and Buddhists this religion was cut down to area predilections and territories in which kings had policies with regard to religious convictions. After this, there came the pagan and naga who followed Kali. Subsequently, the Bakhti movement followed where Adishankara combined the trinity of this religion and Shakthi worship. This connected Hindu gods showing that they are related. So the essence of Hinduism can be grasped in the following way; “Shiva the cosmic force and master of metaphysics, inner energy, vitality and reproduction, Vishnu the master of health and material benefits, human joys and sorrows then Brahma the god of creativity. The three gods are the essence of Hinduism” (Rajaram, 2010).
On the other hand as shown by (Ankush, 2006), Hinduism encompasses a wide range philosophies starting from theism that is pluralistic to complete monism. Hinduism has again changed with researchers and philosophers adding information to the knowledge already build up over so many years. This religion is the only one in the world which doesn’t have a single teacher, a single faith or a single book to go by. According to (Ankush, 2006), the diversity of this religion promotes a great culture. The different institutions teaching Hindu philosophies contribute to the huge tradition of traditions and belief. They trust in “Karma, Dharma, reincarnation, all-pervasive divinity, temple worship, sacraments, manifold deities, the yoga, the guru-sishya tradition and reliance on the Vedas as scriptural authority” (Ankush, 2006).
Hinduism is completely different from other religions in various ways. First of all, there is no particular individual who has been accredited to have been the founder of this religion as compared to Christianity or Islam. There’s also no religious book that governs the followers of this religion. Another aspect of difference is that, it has no form of association or central organization such as a church or mosque. It has also been known to incorporate varied thoughts and values into its structure while complying with other religions. This is because it has a variety of trails to salvation and does not support organized efforts to proselytize people (Ravi, 2000). Hinduism has also been changing through time from one stage to another therefore it is not static as compared to other religions. The restructuring has been via internal reforms as a way of response to the intimidation posed by other religious convictions.
Being the oldest religion in the world, Hinduism is unique in its own way in the sense that it has no known source or origin but is a tradition that has been in existence for centuries. In other words, it is a culture of the Hindu people and therefore a dynamic way of life where by no known doctrine is strictly followed or obeyed. Consequently, various religious thoughts, doctrines, practices and different views are incorporated into this complex theology.
Hinduism is also unique in that it has never been static but went on evolving from stage to stage. “In the process it transformed itself due to contributions made by selfless scholars, seers, kings and emperors over a vast period of time” (Ravi, 2010). In the process again, it has grown in strength making it survive the onslaught of foreign religions at the same time making it hard for foreigners to take up the practices. The way in which the natives follow their religious practices is again unique in that there’s freedom for one to follow his/her own path in life. All in all it is true that, Hinduism practices have the identical principles and provide intelligibility of deliberations in spiritual matters.
Conclusion
In a synopsis we can say Hinduism is practiced by over 80 percent of Indians who consider subsequent incarnations to be depended on how early life was lived. The followers again “believe in a supreme God whose qualities and forms are represented by the multitude of deities which emanate from him, they believe that the existence is a cycle of birth, death, and rebirth governed by Karma” (Michaela, 2005).
List of references
Ankush, S. (2006). Hindu religion. Delhi: Oxford University Press.
Michaela, R. (2005). Hinduism. London. McGraw hill.
Rajaram, N. (2010). The essence of Hinduism. Rawat publishers.
Ravi, N. (2000). Hindu doctrines. Princeton, NJ: Princeton University Press.