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.