Concepts of Hinduism

Introduction to Hinduism: No one can be considered the founder of Hinduism. It came about through the research of many learned men known as Rishis, all of them Christ-like masters. Some historians trace the beginnings of Hinduism to the third millennium B.C. Long before the birth of Jesus Christ nomadic tribes came to India and settled on the banks of the rivers Indus, Ganges, and Brahmaputra. These tribes were called Aryans (noble ones). After their settlement new way of thinking began and later it became Hinduism. Hinduism is believed to have started with Sruti, which literally means “which is heard.” Rishis perfected themselves by meditation and are said to have heard in their hearts Eternal Truths, and these truths were taught to their disciples telepathically.

Hinduism was originally called Sanatana Dharma, meaning “righteousness forever.” It was Muslim invaders from the east who gave it the name Hinduism. The word Hindu originated from the root word “Indus.” Some say the word originated from a Persian word meaning “River People.” Hindu scriptures are written in Sanskrit. Hinduism is more a way of life than a specific religion. In Hinduism, one can find all the religions of the world. Jainism, Buddhism, and Sikhism have features in common with Hinduism. Sikhism arose as a combination of the features of Islam and Hinduism.

Sources of the Vedic Religion: The Vedic Literature: The word “Veda” comes from the root vid, “to know.” This literature was handed down through verbal transmission and is declared to be divine revelation. The Vedas are four in number - Rigveda, Samaveda, Yajurveda and Atharva Veda. Ayurveda, astrology, economics, mathematics, and philosophy are supposed to have originated from Vedic traditions. The first part of the Veda is the Samhitas. The Samhitas are the books of hymns which are sung in the praise of various gods. The second part is the Brahmanas, which are prose treatises relating to prayer and sacrificial ceremony. Their subject matter is ritual. The third and last part is the Aranyakas, which deal with the philosophical doctrines and allegorical significance of rites and the mystic meaning of the text of the Samhitas. The Upanishads deal with spiritual topics—the universal Soul, the Absolute, the individual self, the origin of the world, and the mysteries of the universe.

Main features of the Rigvedic Religion: The Rigvedic religion was henotheism of Kathenotheism (belief in a single god without denying the existence of others). Most of the deities are personifications of the principle phenomena of nature. The essential nature of the Vedic gods was benevolence; sacrifices were the prominent means of their propitiation. There were no temples, altars, images, or hereditary priests. Rigvedic gods were not anthropomorphically represented in images. There was a predominance of the male element in the Rigvedic religion. Goddesses like Prithivi, Aditi, Usha and Saraswati occupied a subordinate status.

Many significant changes took place in the religious life of the people during the Later Vedic period. The old gods, Prithivi, Agni, Indra, Surya, etc., lost their importance. New gods, like Shiva (or Rudra) and Vishnu, came to occupy their place. Rudra became the chief god. Vishnu became the deliverer of mankind distress and the savior of the gods. Another change that took place during the Later Vedic age was an elaboration of the rites and ceremonies. The ceremonial performances became more complex.

The Doctrine of the Supreme Brahman, Rebirth, Karma, and Moksha: Along with elaborate sacrificial rites, another idea appeared. This idea developed deep into the problems of creation, life, and death and came to the conclusion that there is one unchanging principle (Brahman) beyond the universe—a creator and controller of the whole order. Brahman became the first cause of existence and of the oneness of man with the Supreme Soul. In this belief system, after the death of a person his soul passes into another body, and again into another, and so on before it can be freed from all its imperfections and mingle with the Supreme Soul. This is the doctrine of the transmigration of souls. Connected to this was the doctrine of Karma. Souls have to be born again and again, reaping the fruits of the actions (Karma) of their previous lives. Closely connected with the doctrines of Karma and the transmigration of souls is the doctrine of Moksha (salvation). It is the state of birthlessness and deathlessness, a point of time in the journey of the soul when it merges into the infinite Supreme Soul, of which it is but a small particle. These doctrines and the philosophical speculations about the abstruse problems of god, nature and matter, soul., creation and death, etc., are embodied in the Upanishads, which were composed in this later Vedic age. A more systematic and logical examination of these problems is again made in the works collectively known as the “Six systems of philosophy”— the Shankha, the Yoga, the Nyaya, the Vaisheshjk and Purva Mimamsa, and the Utter Mimamsa. At this time, therefore, religion became more philosophical. Hinduism probably achieved its modem form by the eighth century B.C.

Three paths of salvation: According to vaishnava sect, there are three paths to salvation.

1.The Path of Karma, or actions; 2. The path of Gyanna, or knowledge; 3. The path of Bhakti, or devotion;

On the path of Karma, proper methods of performing rituals and yajnas are outlined. The path of Gyanna is the path of intellectual discrimination so as to reach spiritual realization. On the path of Bhakti one is devoted to a personal form of God. On this path there is a deep emotional relationship between the human and the divine.

According to vaishnavites, there are ten Avataras (incamations) of Vishnu. They are as follows: Matysa or Fish; Kachchpa or Tortoise; Varah or Boar; Narsingha or half-human, half-lion; Vamana; Parashuram; ShriRarna; Bala Rama; Buddha; and Mallikarjuna. The destiny of the liberated is to dwell in Vaikuntha (paradise), enjoying eternal bliss at the feet of Vishnu.

The Key Concepts of Hinduism: Following are some concepts and integral parts of Hindu thought and ethos:

1. The Four Ashramas or Stages of Life—According to Hindu thought an individual’s life is divided into four Ashramas or stages: Brahmacharya, Grihastha, Vaiiprastlia, and Sanyasa. A Hindu youth was supposed to educate himself for the first 25 years of ihis ife. During this period he was to observe sexual abstinence. After the completion of this stage he married, became a householder and discharged his familial and social obligations. By 50, he gradually began to detach himself from worldly activities and engaged in meditation. At 75, he renounced the world, became a recluse and concentrated upon the spiritual quest.

2. The Four Purusarthas, or Goals of Life—Dharma, Artha, Kama, and Moksha constitute the four goals of life. Dharma includes not only religion but also morality, righteousness, and duty. Artha is attainment of wealth, and Kama is sexual pleasure. Moksha, or release from the birth cycle, is the final goal for which an individual has to strive.

3. The Four Varnas—The Varna system developed in the Later Vedic Age. The functions, duties, privileges, and status of the four castes were differentiated in both the religious and social spheres. The duty of the Brahmin was to learn; Kshatriya, the warrior, to protect and rule; the Vaishya, to engage in economic pursuits; and the Shudras, the common man, to till and cultivate.

4. The Three Paths to Divinity—The union of the individual with the Supreme Soul and thereby the attainment of Moksha, or liberation, lies at the core of Hindu thought. Gyana Marga, or attainment of knowledge for the sake of spiritual realization, is one path. Bhakti Marga ,or the path of devotion to a personal form of god, is based upon love and worship. The Karma Marga, or the path of action, prescribes the offering of sacrifices to the gods and the observance of the domestic rites. The three paths are not mutually exclusive; they are endorsed by almost all the sects.

5. The Trinity and the Concept of Avataras—In the Hindu religion, the Trinity, or three gods Brahma, Vishnu, and Shiva, is very important. Brahma is the creator, Vishnu the preserver, and Shiva the destroyer. They are regarded as the supreme being.

The concept of the Avatara, or descent of god in human form, is another aspect of Hindu thought. Most of the Avataras came to be associated with Vishnu. The ten incarnations of Vishnu are known as the “dasha avatars.” They are Matsya, the fish; Kurma, the amphibious tortoise; Varaha, the boar; Narasimha, the man-lion; Vamana, the dwarf; Parashuram, the wielder of the great axe; Rama, the hero of the epic Ramayafla Krishna of the Mahabharata Buddha; and Mallikarjuna.

The Doctrines of Rebirth (Punerjanma) or Transmigration of Souls

Karma and Moksha

Posted on : 2010-06-02 06:36:47

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