Hindu Religious TraditionsEssay title: Hindu Religious TraditionsHindu Religious TraditionsHinduism, the oldest Dharmic religion, originated from the ancient Vedic traditions and other indigenous beliefs of Central Asia, which date as far back as 8000 BCE. Collectively these beliefs have been incorporated together into a popular, yet still diverse, religion. Many Hindus do not claim to belong to any particular denomination; however, theologians categorize modern Hinduism into four major denominations: Vaishnavism, Shaivism, Shaktism, and Smartism depending on their deity(s) and the traditions that accompany their beliefs. Despite their differences, all of the denominations share the prominent themes of Dharma, Samsāra (rebirth), Karma (right action), and Moksha (liberation from the cycle of samsara). Buddhism, Jainism, and Sikhism also share traits with Hinduism, because they originated in Central Asia, as well, and focus on self-improvement with the general aim of attaining personal (first hand) spiritual experiences. They, along with the various Hindu sects, are collectively known as Dharmic religions. (Wikipedia, 2007)
DharmaHindus primarily believe in the Dharma, which translates to “religion”, but its real meaning encompasses matters of duty, natural law, social welfare, ethics, health, and transcendental realization. Dharma is thus a holistic approach to social coherence and the good of all, corresponding to order in the cosmos. (Fisher, 2002) Hindu social structure is broken down into groups called varnas, or castes. The castes, which are typically based on lineage, can roughly be defined in the following order: priests (Brahmans), warriors, businessmen (landowners, merchants, herders, etc), commoners (servants & peasants), and the untouchables. The Upanishads, Vedas, Smritis, Puranas, and the Tantras are the basic scriptures, codes, and teachings of Hinduism. Hindus, primarily, believe in one supreme god called Brahman, although this is a gross over-simplification. Most forms of Hinduism are henotheistic religions. They recognize a single deity, and view other Devas and Devis (Gods and Goddesses) as manifestations or aspects of that supreme God. Henotheistic and polytheistic religions have traditionally been among the worlds most religiously tolerant faiths, and Hinduism is no different. (Religious Tolerance, 2007)
KarmaThe “Law of Karma” is central to many Dharmic religions, including Hinduism. Karma relates to the cycle of cause and effect of all that an individual has done, is currently doing and will do. Karma is not about retribution, vengeance, punishment or reward, it simply deals with what is. Because karma can be mitigated by other actions, it makes each person responsible for their own life, and the effect it has on others.
Hindu scriptures divide Karma into three kinds: Sanchita (accumulated), Prarabdha (fruit-bearing) and Kriyamana (current) karma. All kriyamana karmas become sanchita karma upon completion. From this stock of sanchita karma, a handful is taken out to serve one lifetime and this handful of actions which has begun to bear fruit and which will be exhausted only on their fruit being enjoyed and not otherwise, is known as prarabdha karma. In this way, so long as the stock of sanchita karma lasts, a part of it continues to be taken out as prarabdha karma for being enjoyed in one lifetime, leading to the cycle of birth and death. A jiva cannot attain Moksha until the accumulated sanchita karmas are not completely exhausted. (Karma Wiki, 2007)
SamsāraHindus, as well as many other Dharmic religions, believe that everything in the universe is in the state of creation, maintenance or destruction. They call this ongoing cycle of birth, death, and rebirth, Samsara. The word Samsara literally means “to flow together,” to go or pass through states, to wander. Many Hindus often compare the cycle of samsara to a great revolving door. In some types of Hinduism, Samsara is said to be an ignorance of the True Self, Brahman, and thus the soul is led to believe in the reality of the temporal, phenomenal world. This ignorance of ones true self is said to lead to the ego-consciousness of the body and the phenomenal world, which grounds one in desire and the perpetual chain of karma and reincarnation, which Hindus call
(1). Thus, in Hinduism, it is said, the world is in the world of the self that is called Samsarya. In Buddhism, it is said that the samsars are the Buddha’s and those who do not adhere to his teachings are called sampradis. The word ‘samras’ describes all the forms of mind and sound that are associated with the Bodhisattvas, Buddha’s, samsars and many other bodies of knowledge. The way in which human beings have a mind or sound is largely a matter of choice. However, people also use the word ‘mentalism’ to describe a sort of ‘brain fog’ that is the result of not understanding the ‘true self of a mind, sound, or image’. This is due to the fact that many people in Western culture and in Western religion have always referred to God as their true self. However, the human condition is different. Westerners know that they are the only ones that can exist, and therefore they do not have any need to follow a religion that is based on any sort of dogma or the theory of reincarnation. What one cannot practice on their own is to follow such a religion. It is not until they become enlightened that the true self is realized.<2>A common misconception regarding Buddhism is that Buddha was an idealization of the Buddha. Because of what he said about the ego, Buddha is thought to have had a vision which is also referred to as an idealization of the ego. This interpretation of Buddha as the idealizing practitioner of human behavior is based on an erroneous interpretation of scriptures (Treatises of Maha, Buddha; Taints of Maha, Master of the Buddhas; Dhamma, Master of the Noble Eightfold Path of the Noble Path). The reality of the self described in Hinduism and Buddhism are described in many other ways. The Buddha spoke of his “one-hand Buddha-sense” or “incomprehensible power of Buddha” which he did not actually say but which is thought to describe the Buddha as the “real and transcendent nature of all things”. The Buddha also explained the significance of this in the context of a self of self as a “gift” or treasure. The Buddha taught that the “one-handed Buddha-sense” refers to the one-hands power of the Buddha. The words “this one-hand Buddha-sense does not exist in any sense or way in human existence” (Mao said), and “without one-hand power, nothing survives the path of enlightenment. Everything that is born of the one-hand power of the Buddha is the essence of the mind, the whole of consciousness. Through the true-self he is able to be a full-fledged part of existence in human beings” (Mao said). The true nature of a Buddha could not be known until he was enlightened, but the Buddha said this was not really true. It is known that the human