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Hindu Traditions

Hindu Traditions. Jeffrey L. Richey, Ph.D. REL 117 Introduction to World Religions Berea College Spring 2005. WHO IS A HINDU ?. Hindu = from Persian Hind (India); originally ethnic, not religious, label

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Hindu Traditions

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  1. Hindu Traditions Jeffrey L. Richey, Ph.D. REL 117Introduction to World Religions Berea College Spring 2005

  2. WHO IS A HINDU? • Hindu = from Persian Hind (India); originally ethnic, not religious, label • Since medieval period, denotes person who is part of a broad set of devotional, philosophical, and scriptural traditions rooted in ancient India • “Hinduism” = • commitment to dharma (moral duty) based on… • varna (one’s social role) and… • ashrama (one’s life stage)

  3. ANCIENT ROOTS OF HINDUISM • “Indus Valley civilization” (c. 2500-1500 BCE) – urban, agricultural, polytheistic, matriarchal? • “Aryan invasion” (c. 1500 BCE) – nomadic, pastoral, polytheistic, patriarchal • Indo-Aryan (Vedic) society (c. 1200-200 BCE) -- divided into 4 hereditary occupational divisions (varņas = colors): • Brāhman (priests) • Kshatriya/Rājanya (warrior-rulers) • Vaiśya (merchants and artisans) • Śūdra (peasants)

  4. KARMAMARGA: THE VEDAS • Brāhman authors edit oral liturgical traditions, producing Vedas (“knowledges”), c. 1200-600 BCE – concerned with proper action in ritual • 4 collections (samhitās) of Vedas: • Ŗigveda (ŗic = praise stanzas sung by priests in ritual) • Sāmaveda (sāman = songs sung by priestly entourage) • Yajurveda (yajus = short incantations uttered by priests’ assistants in ritual) • Atharvaveda (therapeutic spells and hymns used by atharvans = healers)

  5. JÑANAMARGA: THE UPANISHADS • Later Vedic texts (c. 1000-800 BCE) show interest in inner truth underlying outer ritual • Upanişads(“sitting down close at hand,” c. 600 BCE) record master-disciple dialogues related to quest for inner knowledge • Upanishadic goals: • Realize unity of Brahman (world-soul) and ātman • Avoid actions (karma) that promote selfishness and maximize selflessness • Through knowledge of one’s true self and positive karma, attain moksha (liberation from samsara [cycle of rebirth] and full union with Brahman)

  6. BHAKTIMARGA:THE EPICS AND PURĀŅAS • Dissatisfaction with elite, intellectual, impersonal spirituality of Upanişadsleads to renewed interest in popular, emotional, personal spirituality of bhakti (devotion) (c. 200 BCE-400 CE) • New gods appear in multiple avataras (incarnations): • Vishnu (best known as King Rama and Lord Krishna – associated with compassion, heroism, and mischief) • Shiva (both creative and destructive; associated with luck, death, fertility) • Devi (“Great Goddess,” known in many forms – associated with luck, death, and fertility) • Goal of bhakti = moksha through selfless performance of dharma and selfless devotion to deity

  7. 330 MILLION GODS, 3 PATHS, 1 TRADITION • Infinite number of deities, yet only one universal being • Trimurti (“triple form”): • Brahma the Creator • Vishnu the Preserver • Shiva the Destroyer • Infinite number of ways to salvation, yet three basic paths: • Karmamarga (action) • Jñanamarga (knowledge) • Bhaktimarga (devotion) • Infinite number of sources of truth, yet two basic scriptural categories: • Shruti (“that which is heard” directly from the gods – Vedas, Upanişads, Brahmanas) • Smriti (“that which is remembered” from human sages – Purāņas, epics)

  8. Ashramas (“stages of life”) for males of of three upper varņas: Student (Vedic study with guru or master) Householder (marriage, family, career) Retiree (partial withdrawal from social life) Renunciant (complete isolation from society, devotion to spiritual life) For men and women of all varņas: Obedience to dharma (varņa-appropriate career and marriage) Avoidance of negative karma (altruism, vegetarianism, eventual celibacy) Liberation from samsara (through purification of karma, development of jñana, or bhakti relationship with deity) CLASSICAL HINDU GOALS FOR LIVING

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