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Hinduism is one of the worlds oldest religions in existence (Srinivasan 66). It ranks as the third largest religion. Today there are about fifty million Hindus worldwide, majority of them living in India (Wangu 6). In order to understand the followers of the religion, you must first realize that Hinduism is more of a way of life than a religion (Srinivasan 66). Hinduism holds together diversity and not only for its own spiritual tradition, but for the entire subcontinent of India (Berry 3).
All traditions within India are somehow associated with Hinduism. The diversity which marks Hinduism begins with the notion of deity (Boraks 14). There is a strange kind of unity in the vast multiplicity of the Hindu pantheon (14). One never really is certain whether the Hindu religion is polytheistic or dualistic or even monotheistic: there are indications that are all of these and none of these (14)! The Hindus define sacredness as Brahman (Boraks 14).
To Hindus, Brahman is external, is changeless, has no equal, and is infinite (14). Brahman expresses itself through creation, brought itself existence by Brahma, the creator (14). Brahma is the sacred one and is credited with creation, but Brahma creates and then abandons his creation to lesser gods (14). Hinduism was not founded by one individual, and it was not always the complex religion it is today (Wangu 14). Indians call it Santana Dharma - the faith with no beginning and no end (Srinivasan 66). It developed gradually, as a merging of beliefs and practices of two main groups - the people of the Indus Valley in India and the Aryans of Persia (Wangu 14).
Like other religions, the Hindu religion has its own sacred literature. Hindu literature is not considered sacred because it has a Sacred Author, like in some western religions, but because they have sacred subject matter (Boraks 15). There are two main categories of Hindu Scripture - shut, that which is heard and smriti, tradition or that which is to be remembered (Wangu 9). The Vedas and the Upanishads are shut texts (9). These sacred writings are considered to be inspired by God and to have been revealed to human kind by ancient sages called rishis (9).
Each of the shut texts provides a foundation for Hinduism. The four Vedas are the oldest of the texts and are primary scriptures of Hinduism (9). No one knows when these hymns were composed, although at the latest they should be dated between 1200 and 900 BC (Berry 18). One of the four Vedas contains hymns, chants and praises to gods (Wangu 9). Another Vedas serves as a guidebook for rituals and priestly behavior (9). A third offers information on magic and charms that can be used as blessings or curses, and the fourth gives musical notes to be chanted while performing rituals (9).
The latest of the shut texts are the Upanishads (Wangu 9). The Upanishads were written around 700 - 500 BC (9). Most of the Upanishads are written in the form of dialogue, possibly between a teacher and a student (9). The most important concepts explained in the Upanishads are the concepts of karma - the belief that ones beliefs will later have an affect in this life or another life, samsara - reincarnation, and moksha - release from the cycles of samsara (9).
In the texts of the Upanishads one finds more of the philosophical outlook of Hinduism, especially concerning the, meaning of life and the value of suffering (Boraks 17). These two groups of books are the principal doctrines of the Hindu faith (Wangu 10). All of the works that come after the Vedas and Upanishads are smriti texts (10). The smriti texts include epics, Puranas, Sutras, Shastras, and devotional Bhakti songs (Wangu 10). Two great smriti epics that have had a significant influence on Hinduism are the Mahabharata and the Ramayana (10). These two epics have undergone numerous changes The Mahabharata is the story of the earliest inhabitants of the Indian subcontinent, the Mahabharata tribe (Boraks 17).
Containing over ninety thousand stanzas, it is probably the longest epic poem in history (Wangu 10). It tells the story of two families engaged in war (10). It includes the Bhagavad Gita, an important sacred text in Hinduism which tells an important The other great epic, the Ramayana, tells the tale of Rama, the seventh incarnation of the god Vishnu (Wangu 10). The earliest part of the text dates from around 350 BC, but the work as a whole was not compiled until much later (10). This long epic poem traces the incarnation of Rama from infancy to adulthood, recounting his exploits, his teachings, and his miraculous deeds (Boraks 17).
These pieces of sacred literature are just some of the many sacred works that has built Hinduism into the religion it is today. Hinduism alone is a complicated religion, but it becomes even more complex because of its social duties and beliefs. Hinduism is divided into three different sects: Shaivism, Vaishnavism, and Shaktism (Wangu 11). These sects are bound together by the belief that different or individual paths may lead to moksha, which is release from the attachment people Some rituals and beliefs hold all the sects together (Wangu 11). These are puja, daily worship; Dharma, religious duties pertaining to family and society; samsara, rites of passage; samsara, belief in reincarnation; and moksha, final release from material existence (11). Each day Hindus worship their gods.
To do this, they perform puja in a sacred corner in a worship room of the home (Wangu 11). The puja ritual keeps Hindus aware of their gods and mindful of their duties as individuals (11). The most sacred setting for puja is the temple (11). The temple is the house of god and a link between human existence and the divine (11). It is the center of the Hindus lives (Berry 40). Most importantly, the temple is a place of passage from Hindu society was divided into four major castes based on a persons occupation and financial whereabouts.
The four main castes were Brahmins, priests; Kshatriyas, knights and nobles; Vaishyas, skilled workers, artisans, and merchants; and Sudras, laborers (Wangu 125). The Hindu caste system was supported by Dharma (Wangu 12). Dharma insisted that a certain caste had certain duties in society (12). If a person did not carry out these duties they were considered sinners (12). The Hindus believe that if a person performs their duty unquestionably, a balance could be made in the world and humans could exist in peace (12). Sinners were believed to be responsible for upsetting the balance of life in the universe.
The caste system was important because it divided a persons karma (Wangu 125). Karma is the good and bad deeds or acts in a persons previous or present life which will determine the quality of the next incarnation (125). Karma is thought of as a persons fate or destiny. Rituals performed and celebrated from the time of conception to the moment of death are called samsara (Wangu 111). Hindus practice samsara traditional rites of passage to mark the transitions a person makes as he / she gets older (Srinivasan 67). The life of an individual is divided into four stages: childhood; student life; householder, married; and denial of material things in preparation for the final years (67).
Since these stages are common, Hindu priests also marry and There are four major rites of passage: prenatal; childhood; marriage; and death (111). On these occasions, family members join together to bless the individual and to protect him from any harm (111). They are performed at home and are a time of spiritual meditation (111). Three rites are performed before the birth of a child: the rite of conception; the wish for a male child; and the protection of the fetus (Wangu 111). The rite of conceptions is performed long before there is any news of a pregnancy (111).
This ensures the safety and well-being of the mother and child (111). In the third or fourth month of pregnancy, a rite is performed to obtain a male child (111). Between the fourth and eighth month of pregnancy a rite is performed to ward Several rituals are performed between a childs birth and adolescence. The first ritual is a simple ritual that is performed immediately after birth (Wangu 111). The most important is the second ritual, known as the morning ceremony, which is held on the tenth of the twelfth day after the babys birth (111).
On this occasion, the baby is given a formal name (111). The third ritual is celebrated when a baby is given solid food to eat for the first time (111). This occasion is celebrated sometime during the sixth month (111). The main ritual of adolescence is the initiation called upanayana, threat ceremony (Wangu 111). Only a male child of the upper three castes can undergo this ceremony (111). At the upanayana ceremony, the child is born again (Wangu 112).
The purpose of this ceremony is to initiate a child into his Hindu social caste (112). Before the ritual of upanayana, the boy eats his last meal with his mother (112). From that moment, he is expected to eat with the adult male members of his family (112). During the ceremony he is given the Sacred Thread, upa vita (Wangu 112 - 113). It is a symbol of all individual existences, inseparable and linked to one single source of the universe (Wangu 113). The child then stays to study with his teacher for several years and at the completion of his studies another ritual takes place (113).
The central theme of this ritual is the ceremonial bath (113). After the bath, he is ready to marry and become a Marriage is one of the most important rituals in the life of a Hindu (Wangu 113). The married mans role is pivotal in Hindu society (113). The first step is to find a suitable wife (113). Then, according to the astrological calendar, a wedding date is chosen (113). The betroth takes place some time before the day of the marriage (113).
The rites are performed in front of a fire with the bride, the groom, and the friends and family of the couple (113). The couple takes several steps around the fire, which is the most important part of the ceremony (Wangu 114). After the ritual, the couple goes to the husbands home and on the fourth day, several rites are performed to ensure fertility (114). When someone dies, the family and friends are informed and the body is carried to the local cremation ground (Wangu 114). The body is cremated in the belief that its ancestors after the funerary rites are performed (Wangu 114 - 115). Cremation is regarded as the last sacrifice.
It is believed that the deceased person is born again after being cremated (Wangu 115). The funeral ritual, siddha, is performed in order to help the deceased reach the homes of the ancestor safely (115). The prenatal, childhood, marriage, and death rituals are also performed for women belonging to the twice- born castes (115). During these times, Vedic formulas are not recited, since women are not allowed to read or hear the Vedas (115). Hinduism is made up of several practices and rites. Hindus have the ability to choose their path because of the diversity of Hinduism.
Hinduism has many faces (Boraks 14). It is like an umbrella which shelters beneath its cover a whole panoply of religions ideas and expressions (14). Hinduism may have originated in India, but its practices have spread throughout the world and it has had a profound influence on many other world religions. Berry, Thomas. Religions of India. New York: Bruce Publishing Company, 1971.
Boraks, Lucius. Religions of the East. Kansas City, MO: See & Ward, 1988. Srinivasan, Radhika. Cultures of the World - India. New York: Marshall Cavendish Corporation, Wangu, Madhu Buzz.
Hinduism: World Religions. New York: Facts on File Incorporated, 1991. Bibliography:
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