{"id":95,"date":"2021-01-27T17:39:39","date_gmt":"2021-01-27T17:39:39","guid":{"rendered":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/chapter\/hinduism\/"},"modified":"2024-08-20T21:22:20","modified_gmt":"2024-08-20T21:22:20","slug":"hinduism","status":"publish","type":"chapter","link":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/chapter\/hinduism\/","title":{"rendered":"4.1 Hinduism"},"content":{"raw":"<p id=\"fs-id3018723\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/512px-Trimurti_ellora.jpg\"><img class=\"wp-image-85 size-medium alignleft\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2021\/01\/512px-Trimurti_ellora-300x200.jpg\" alt=\"The Trimurti at Ellora\" width=\"300\" height=\"200\" \/><\/a><\/p>\r\nHinduism is also known as '<em>sanatana dharma<\/em>' to Hindus. Considered the oldest organized religion in the world, Hinduism originated in the Indus River Valley about 4,000 years ago in what is now northwest India and Pakistan. With about 1.2 billion followers, about 15% of the world's population, Hinduism is the third largest of the world\u2019s religions. Hindus believe in a divine power that can manifest as different entities or avatars.\u00a0 Hindu practice has many seemingly independent centers of tradition, often with distinctive sacred texts, deities, myths, rituals, saintly figures, codes of conduct, festivals and so on, but on closer scrutiny these different centers can be seen to link up with each other. This also explains how, while other faiths and civilizations have come and gone, Hinduism continues to thrive and put out new shoots and roots, even when old ones have died away.\u00a0 Diversity is accepted in Hindu traditions, as it considers each path one of value.\r\n\r\n&nbsp;\r\n\r\n[caption id=\"attachment_675\" align=\"aligncenter\" width=\"512\"]<a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/512px-Hinduism_Expansion_in_Asia.svg_.png\"><img class=\"size-full wp-image-86\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/512px-Hinduism_Expansion_in_Asia.svg_.png\" alt=\"Hinduism expansion in Asia, from its heartland in Indian Subcontinent, to the rest of Asia, especially Southeast Asia, started circa 1st century marked with the establishment of early Hindu settlements and polities in Southeast Asia.\" width=\"512\" height=\"382\" \/><\/a> Hinduism expansion in Asia, from its heartland in Indian Subcontinent, to the rest of Asia, especially Southeast Asia, started circa 1st century marked with the establishment of early Hindu settlements and polities in Southeast Asia.[\/caption]\r\n\r\n&nbsp;\r\n\r\nThree main incarnations of the divine, called the Trimurti\u2014Brahma, Vishnu, and Shiva\u2014are sometimes compared to the manifestations of the divine in the Christian Trinity. They are considered the deities of creation, preservation and destruction.\u00a0 They are a part of Brahman--the One Ultimate Reality.\u00a0 Although there are many deities beyond these three, and many images of those deities, in various shrines, temples and holy places, there are no images of Brahman.\u00a0 That One Ultimate Reality is unknowable and beyond human comprehension.\u00a0 But all deities are a part of that One Ultimate Reality.\u00a0 And human goals are to become united with that One--to achieve moksha.\r\n\r\n&nbsp;\r\n\r\n[caption id=\"attachment_646\" align=\"aligncenter\" width=\"512\"]<a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/HIndu-map.png\"><img class=\"size-full wp-image-87\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/HIndu-map.png\" alt=\"Hinduism percent population in each nation World Map Hindu data by Pew Research\" width=\"512\" height=\"263\" \/><\/a> Hinduism percent population in each nation World Map Hindu data by Pew Research[\/caption]\r\n<h2><\/h2>\r\n<h2 style=\"text-align: center\"><strong>History<\/strong><\/h2>\r\n<div>\r\n<p xml:lang=\"EN-US\"><span xml:lang=\"EN-US\" data-contrast=\"auto\">Hinduism developed within a group of tribes who referred to themselves as Aryans. There are disputes concerning where they originated; some scholarship says that they were already present in western India, others that they came into the area from Central Asia, or even that they came from further west, including eastern Europe. It is\u00a0 known that the Aryans began to assert their presence in the northwest of the Indian subcontinent at about the beginning of the second millennium BCE,\u00a0 interacting with the Indus civilization that already existed there. The Indus civilization is so named because it seems to have spread out from settlements on the Indus river. They called the Indus river \u2018<em>Sindhu<\/em>\u2019, and it is from this term that \u2018Hindu\u2019 comes. Hinduism thus signifies the Aryans\u2019 culture and religious traditions as they developed over time, incorporating elements from other cultures that the Aryans encountered along the way.<\/span><\/p>\r\n<p xml:lang=\"EN-US\"><span xml:lang=\"EN-US\" data-contrast=\"auto\">The religious tradition that emerged early on\u00a0 (almost before anything that looks like modern Hinduism) had a variety of <\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\">gods and<\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\"> was centered on priests performing sacrifices using fire and sacred chants. This is much like traditions in many places around the continent.\u00a0<\/span><\/p>\r\n\r\n\r\n[caption id=\"attachment_642\" align=\"alignright\" width=\"300\"]<a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/rig-veda.jpg\"><img class=\"size-medium wp-image-88\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-300x137.jpg\" alt=\"The Rig Veda is one of the oldest and most important texts in the \u015bruti tradition of Hinduism.\" width=\"300\" height=\"137\" \/><\/a> The Rig Veda is one of the oldest and most important texts in the \u015bruti tradition of Hinduism.[\/caption]\r\n<p xml:lang=\"EN-US\">The Indus river valley people create sacred texts, collectively called the Vedas, that contain hymns and rituals from ancient India and are mostly written in Sanskrit. The term Vedas means \u2018knowledge\u2019. The Vedas were believed to have arisen from the infallible \u2018hearing\u2019 (<em>\u015bruti<\/em>), by ancient seers, of the sacred deposit of words whose recitation and contemplation bring stability and wellbeing to both the natural and human worlds. The Vedas are believed to have developed over a span of 2000 years.\u00a0 The hymns in particular were largely directed at transcendent powers, most of whom were called <em>devas\u00a0<\/em>and\u00a0<em>dev\u012bs\u00a0<\/em>(misleadingly translated as \u2018gods\u2019 and \u2018goddesses\u2019). These powers, individually or in groups, were thought to exercise control over the world through cosmic forces. In this early phase of the Veda, there is reference to a One (<em>ekam<\/em>) that undergirds all being. <span xml:lang=\"EN-US\" data-contrast=\"auto\">During later periods of this earliest pre-Hindu tradition, questioning and changes in spiritual philosophy produced the <\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\">Upanishads, an addition to the Vedas.\u00a0 These are also written in<\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0Sanskrit and contain some of the central philosophical concepts and ideas of the Hinduism we now know. These works record insights into external and internal spiritual reality (Brahman and Atman) that can be directly experienced.<\/span><\/p>\r\n<p xml:lang=\"EN-US\">Hindus generally believe in a set of principles called <em>dharma<\/em>, which refer to one\u2019s duty in the world that corresponds with \u201cright\u201d actions. Hindus also believe in <em>karma<\/em>, or the notion that spiritual ramifications of one\u2019s actions are balanced cyclically in this life or a future life (reincarnation).<\/p>\r\n\r\n<\/div>\r\n&nbsp;\r\n<div class=\"textbox textbox--examples\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\" style=\"text-align: center\">Introduction to Hinduism: Discovering Sacred Texts in the British Library, PBS Learning<\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n\r\nThis excellent introduction to Hinduism is found at the really impressive British Library website exploring Sacred Texts of the world.\u00a0 Start here:\r\n\r\n&nbsp;\r\n\r\nhttps:\/\/youtu.be\/1AxUtOLG9gc\r\n\r\nAfter this, watch this simple introduction to Hindu Concepts from PBS Learning Media:\r\n<ul>\r\n \t<li><a href=\"https:\/\/illinois.pbslearningmedia.org\/resource\/sj14-soc-hinduism\/the-core-tenets-of-hinduism\/#.WiF-ukqnFPY\" target=\"_blank\" rel=\"noopener\">Core Tenets of Hinduism<\/a><\/li>\r\n<\/ul>\r\n<\/div>\r\n<\/div>\r\n&nbsp;\r\n\r\nTwo other <em>dharma<\/em>-texts of a different order, the\u00a0<em>Mahabharata <\/em>(\u2018The Great Tale of the Bharatas\u2019) and the <em>Ramayana <\/em>(\u2018The Coming of Rama) came later. Both compositions were originally compiled in Sanskrit verse over several hundreds of years, beginning from about the middle of the first millennium BCE. The <em>Mahabharata\u00a0 <\/em>narrates the story of the rivalry between two groups of cousin warriors, the Pandavas and the Kauravas. With the aid of hundreds of supporting characters and intriguing sub-plots, the story contains teaching about the nature of <em>dharma<\/em>. Embedded in book 6 of the\u00a0<em>Mahabharata <\/em>is perhaps the most famous devotional sacred text of Hinduism, the 700 verse\u00a0<em>Bhagavad Gita<\/em>, or \u2018Song of (Krishna as) God\u2019. The\u00a0<em>Gita<\/em>, as it is often called, mainly contains teachings by Krishna, as Supreme Being, to his friend and disciple Arjuna about how to attain union with him in his divine state.\r\n\r\n&nbsp;\r\n\r\n[caption id=\"attachment_833\" align=\"alignleft\" width=\"150\"]<a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/256px-Lord_Rama_with_arrows.jpg\"><img class=\" wp-image-89\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/256px-Lord_Rama_with_arrows-204x300.jpg\" alt=\" Rama is depicted blue-skinned and carrying a strung bow with a quiver full of arrows on his back and a single arrow in his right hand. On laid and water-marked European paper with a fleur de lys. This is elsewhere in the series dated 1816. Painted in South India (probably Thanjavur or Tiruchchirapalli)\" width=\"150\" height=\"221\" \/><\/a> Rama\u00a0 1816.<br \/>Painted in South India[\/caption]\r\n\r\nThe\u00a0<em>Ramayana <\/em>\u00a0recounts the adventures of the exiled king Rama and his various companions as they make their way to the island-kingdom of Lanka \u2013 off the southern tip of India \u2013 to rescue Rama\u2019s wife Sita, who had been abducted by Ravana, the ten-headed ogre-king of Lanka. For a great many Hindus, the <em>Ramayana<\/em>, and devotion to the\u00a0<em>avatar\u00a0<\/em>(the chief representation of the Supreme Being in human form) Rama offers an accessible path to salvation.\r\n\r\n&nbsp;\r\n\r\n[caption id=\"attachment_643\" align=\"alignright\" width=\"300\"]<a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Bhagavad-Gita-18th-century-or_8837_f041v.jpg\"><img class=\"size-medium wp-image-90\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-300x213.jpg\" alt=\"A finely illustrated manuscript version of the Bhagavad G\u012bt\u0101, one of the most inspiring expressions of Hindu spirituality, produced in Rajasthan.\" width=\"300\" height=\"213\" \/><\/a> A finely illustrated manuscript version of the Bhagavad Gita, one of the most inspiring expressions of Hindu spirituality, produced in Rajasthan. in the 18th century.[\/caption]\r\n\r\n<span xml:lang=\"EN-US\" data-contrast=\"auto\">The mysticism and abstractness of materials in the Vedas is balanced with practical religious elements that form the everyday spirituality of most Hindus. This practical approach described in the<\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0Gita<\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\"> states that one should first work to meet one's social obligations in life. Then the Gita recommends four paths, or <\/span><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">yogas<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"><strong>,<\/strong> that take into account one's caste and personality type. The paths of knowledge (jnana), action (karma), devotion (bhakti), or meditation (raja) may be practiced.\u00a0 Other yogas \u00a0combine elements of these four.\u00a0 Yoga is considered a form of spiritual work in Hinduism.<\/span>\r\n\r\n&nbsp;\r\n<div>\r\n<h2 xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"> <a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Om_symbol.gif\"><img class=\"alignleft size-thumbnail wp-image-91\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Om_symbol-150x150.gif\" alt=\"\" width=\"150\" height=\"150\" \/><\/a>Key Terms:<\/span><\/strong><\/h2>\r\n<p xml:lang=\"EN-US\"><span xml:lang=\"EN-US\" data-contrast=\"auto\">\r\nThe term<\/span><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"> Brahman<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0stands for a monistic outlook that sees one invisible and subtle essence or source of all reality\u2014human, divine, and cosmic. All is ultimately one. (Monism is\u00a0the metaphysical and theological view that all is one, that there are no fundamental divisions between anything, and that a unified set of laws underlie all of nature. The universe, at the deepest level of analysis, is then one thing or composed of one fundamental kind of stuff.)\u00a0\u00a0<strong>Brahman <\/strong>is the term used to describe \"god\" as this Oneness of the universe. Supreme Universal Spirit might serve as a better\u00a0 or more broad way to express this concept of Brahman. (do not confuse Brahma from the Trimurti with Brahman.\u00a0 They are completely different!)<\/span><\/p>\r\n<p xml:lang=\"EN-US\"><\/p>\r\n\r\n<\/div>\r\n<div>\r\n<p xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">Atman<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0is the innermost spirit within all human beings, which ultimately is identical with Brahman. Sometimes we talk about the soul in about the same way.\u00a0 It\u00a0refers to the real self beyond ego or false self.\u00a0<\/span><\/p>\r\n<p xml:lang=\"EN-US\"><\/p>\r\n\r\n<\/div>\r\n<div>\r\n<p xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">Maya<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0reflects a sense of magic and mystery and accounts for the perception of different forms or multiplicity in the world. Maya hides or veils the underlying unity of all things.<\/span><\/p>\r\n<p xml:lang=\"EN-US\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Indian_Caste_System.jpg\"><img class=\"alignleft wp-image-92\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Indian_Caste_System-300x225.jpg\" alt=\"Indian caste system\" width=\"355\" height=\"266\" \/><\/a>For more than two thousand years in Indian society there has been an organization of the society in the form of the <strong>Caste<\/strong> system, although this phrase is a 19th century term.\u00a0 Organization of Indian society had its own structure that, with the coming of the British in the colonial era, took on a much more rigid approach.<\/p>\r\n<p xml:lang=\"EN-US\"><strong><i>Varna<\/i><\/strong> is a term that literally means <i>type, order, or class<\/i>\u200a <sup id=\"cite_ref-Doniger_1999_186_18-0\" class=\"reference\"><\/sup><sup id=\"cite_ref-19\" class=\"reference\"><\/sup>and it groups people into classes, a structure that was first used in Vedic times. The four classes were the Brahmins (priestly people), the Kshatriyas (rulers, administrators and warriors), the Vaishyas (artisans, merchants, tradesmen and farmers), and Shudras (laboring classes). \u00a0It had an additional category, identifying people beyond societal status, considered the untouchables.<sup id=\"cite_ref-FOOTNOTEBayly20019_22-0\" class=\"reference\"><\/sup><\/p>\r\n<p xml:lang=\"EN-US\"><strong>Jati<\/strong> is a term used in India to refer to a person\u2019s lineage and kinship group.\u00a0 Indians identify themselves by the community they belong to and these jati are sub-groups of\u00a0 specific castes.\u00a0 The status of the jati one is born into is still a factor in marriage selection, even though the strict isolation of caste in India is softening. Each jati, or subgroup of a caste level, has a set of jobs common to their position, but this can change with effort on the part of the community. Jatis are much less obvious in their caste associations than was previously thought.<\/p>\r\n<p xml:lang=\"EN-US\">The Indian Constitution outlawed the concept of Untouchability in 1947 upon receiving Indian independence from Britain,\u00a0 and the group called Dalit (once considered the untouchables) are working even now towards their civil rights.<\/p>\r\n\r\n<blockquote>\r\n<p xml:lang=\"EN-US\">The Indian Government has established special quotas in schools and Parliament to aid the lowest jatis. Caste discrimination is not permitted in gaining employment and access to educational and other opportunities. But this does not mean that caste is illegal or has faded away. Caste groups as political pressure groups work very well in a democratic system. Caste may provide psychological support that people seem to need. Economists and political scientists are finding that caste is no real barrier to economic development or political democracy.[footnote]https:\/\/asiasociety.org\/education\/jati-caste-system-india[\/footnote]<\/p>\r\n<\/blockquote>\r\n<div class=\"textbox textbox--key-takeaways\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\">Key Takeaway: The Dalit movement in the 20th century<\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n\r\nTake some time to read this interview about the Dalits in modern India.\u00a0 <em>Michael Collins is a 2020 Kluge Fellow from the University of Gottingen. Collins is working on a project titled \u201c<\/em><em>From Boycotts to Ballots: Democracy and Social Minorities in Modern India.\u201d Boris Granovskiy, who recently detailed at the Kluge Center, interviewed Collins on his work.<\/em>\r\n\r\n<a href=\"https:\/\/blogs.loc.gov\/kluge\/2020\/07\/the-20th-century-transformation-of-the-dalit-movement-in-india\/\" target=\"_blank\" rel=\"noopener\">The 20th Century Transformation of the Dalit Movement in India<\/a>\r\n\r\n<\/div>\r\n<\/div>\r\n&nbsp;\r\n<div>\r\n<p xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">Karma<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"><strong>\u00a0and rebirth\/reincarnation<\/strong>\u00a0are important aspects of the Hindu worldview. Justice is built into the very fabric of reality. The moral consequences of one's actions will be experienced in this life or the next.\u00a0So\u00a0a belief in reincarnation is central to Hindu belief.\u00a0 One moves up or down the caste ladder depending on the caliber of one\u2019s life just lived.<\/span><\/p>\r\n<p xml:lang=\"EN-US\"><\/p>\r\n\r\n<\/div>\r\n<div>\r\n<p xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">Moksha<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"> represents the idea of final liberation or freedom from all limitations, especially the round of death and rebirth. Moksha entails going beyond egoism and identifying with the unity and sacredness that everything shares.\u00a0 After enough lifetimes, and learning achieved, one eventually leaves the cycle of rebirth and is liberated.<\/span><\/p>\r\n\r\n<\/div>\r\n<\/div>\r\n<div>\r\n<p xml:lang=\"EN-US\"><\/p>\r\n\r\n<\/div>\r\n<h2><strong>There are 4 goals in life:<\/strong><\/h2>\r\nAccording to Hinduism, the meaning (purpose) of life is four-fold: to achieve <strong>Dharma, Artha, Kama, and Moksha<\/strong>.\r\n\r\nThe first,\u00a0<strong>dharma<\/strong>, means to act morally and ethically throughout one\u2019s life. However, dharma also has a secondary aspect; since Hindus believe that they are born in debt to the gods and people, dharma calls for Hindus to remember these debts. These include debts to the Gods for various blessings, debts to parents and teachers, debts to guests, debts to other human beings, and debts to all other living beings.\r\n\r\nThe second meaning of life according to Hinduism is\u00a0<strong>Artha<\/strong>, which refers to the pursuit of wealth and prosperity in one\u2019s life. Importantly, one must stay within the bounds of dharma while pursuing this wealth and prosperity (i.e. one must not step outside moral and ethical grounds in order to do so). \u00a0So it is considered good to prosper, but not at the expense of others.\r\n\r\nThe third purpose of a Hindu\u2019s life is to seek\u00a0<strong>Kama.<\/strong>\u00a0In simple terms, Kama can be defined as obtaining enjoyment from life. Again, this is not to be done at the expense of others, but it is considered a good thing in life to have joy and pleasure.\r\n\r\nThe fourth and final meaning of life according to Hinduism is\u00a0<strong>Moksha<\/strong>, enlightenment. By far the most difficult meaning of life to achieve, Moksha may take an individual just one lifetime to accomplish (rarely) or it may take several. However, it is considered the most important meaning of life and offers such rewards as liberation from reincarnation, self-realization, enlightenment, or unity with God. \u00a0Often, in human lives, people focus on this goal as elders. \u00a0As a young person, the other goals may be more important, or more demanding.\r\n\r\n&nbsp;\r\n<h2><strong>There are stages to human living, too, according to Hinduism:<\/strong><\/h2>\r\n&nbsp;\r\n\r\n<strong>Ashrama,<\/strong>\u00a0also spelled\u00a0asrama, Sanskrit\u00a0\u0101\u015brama, in Hinduism, is any of the four stages of life through which a Hindu ideally will pass.\r\n\r\nThe stages are those of:\r\n\r\n(1)\u00a0<strong>the student<\/strong>\u00a0(<i>Brahamacari)<\/i>, marked by chastity, devotion, and obedience to one\u2019s teacher,\r\n\r\n(2)\u00a0<strong>the householder<\/strong>\u00a0(<i>Grihastha)<\/i>, requiring marriage, the begetting of children, sustaining one\u2019s family and helping support priests and holy men, and fulfillment of duties toward gods and ancestors,\r\n\r\n(3)\u00a0<strong>the forest dweller<\/strong>\u00a0(<em>Vanaprastha<\/em>), beginning after the birth of grandchildren and consisting of withdrawal from concern with material things, pursuit of solitude, and ascetic\u00a0and yogic\u00a0practices, and\r\n\r\n(4)\u00a0<strong>the homeless renouncer<\/strong>\u00a0(<i>Sannyasi<\/i>), involving renouncing all one\u2019s possessions to wander from place to place begging for food, concerned only with union with\u00a0<em>brahman<\/em>\u00a0(the Absolute). Traditionally,\u00a0<i>moksha\u00a0<\/i>(liberation from rebirth) should be pursued only during the last two stages of a person\u2019s life.\r\n\r\n&nbsp;\r\n<div class=\"textbox textbox--exercises\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\">Exercise: Flashcards<\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n\r\nOne fun way to get a handle on difficult or new terms is through flashcards.\u00a0 Try these, just for fun\r\n<ul>\r\n \t<li><a href=\"https:\/\/www.brainscape.com\/packs\/hinduism-12821048\" target=\"_blank\" rel=\"noopener\">Brainscape on Hinduism<\/a><\/li>\r\n<\/ul>\r\n<\/div>\r\n<\/div>\r\n&nbsp;\r\n<h2><strong>The Divine<\/strong><\/h2>\r\nThe multiple gods and goddesses of Hinduism are a distinctive feature of the religion. However, <strong>Professor Julius Lipner[footnote]Julius Lipner is Professor Emeritus in Hinduism and the Comparative Study of Religion in the Faculty of Divinity at the University of Cambridge. He specializes in Hindu philosophical theology and modern Hinduism and in the relationship between Hinduism and Christianity. His published works include The Face of Truth: A Study of Meaning and Metaphysics in the Ved\u0101ntic Theology of R\u0101m\u0101nuja (1986), Brahmabandhab Upadhyay: The Life and Thought of a Revolutionary (1999), \u0100nandamath or The Sacred Brotherhood (2005), Hindus: their religious beliefs and practices (2nd ed. 2010), and Hindu Images and their Worship with special reference to Vai\u015f\u0146avism: A Philosophical-Theological inquiry (2017), and numerous journal articles. He is an Emeritus Fellow of Clare Hall, University of Cambridge, and a Fellow of the British Academy.[\/footnote]<\/strong> explains that Hinduism cannot be considered polytheistic and discusses the way in which Hindu culture and sacred texts conceptualize the deities, as well as their role in devotional faith.\u00a0 (the full texts, of which this material is only excerpts, can be found at\u00a0 <a href=\"https:\/\/www.bl.uk\/sacred-texts\/articles\/the-hindu-sacred-image-and-its-iconography\" target=\"_blank\" rel=\"noopener\">The Hindu Sacred Image and Iconography,<\/a> <a href=\"https:\/\/www.bl.uk\/sacred-texts\/articles\/hindu-deities#authorBlock1\" target=\"_blank\" rel=\"noopener\">Hindu Deities )<\/a>\r\n\r\n&nbsp;\r\n\r\n<a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02.jpg\"><img class=\"aligncenter size-medium wp-image-93\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02-300x225.jpg\" alt=\" Statues of Hindu Deities at Lord Shiva Temple in Kanipakam \" width=\"300\" height=\"225\" \/><\/a>\r\n\r\n\"One of the most striking features of Hinduism is the seemingly endless array of images of gods and goddesses, most with animal associates, that inhabit the colorful temples, and wayside shrines and homes of its adherents. Because of this, Hinduism has been called an idolatrous and polytheistic religion.\r\n\r\nHinduism can be likened to an enormous banyan tree extending itself through many centers of belief and practice which can be seen to link up with each other in various ways, like a great network that is one, yet many. The concepts of deity, worship and pilgrimage in Hinduism are a prime example of this \u2018polycentric\u2019 phenomenon.\r\n\r\nDeities are a key feature of Hindu sacred texts. The Vedic texts describe many so-called gods and goddesses (<em>devas\u00a0<\/em>and\u00a0<em>dev\u012bs<\/em>) who personify various cosmic powers through fire, wind, sun, dawn, darkness, earth and so on. There is no firm evidence that these Vedic deities were worshipped by images; rather, they were summoned through the sacrificial ritual (<em>yaj\u00f1a<\/em>), with the deity\u00a0<em>Agni\u00a0<\/em>(fire) generally acting as intermediary, to bestow various boons to their supplicants on earth in exchange for homage and the ritual offering. Some Vedic texts speak of a One that seemed to undergird the plurality of these\u00a0<em>devas\u00a0<\/em>and\u00a0<em>dev\u012bs\u00a0<\/em>as their support and origin. In time, in the Upanishads, this One (<strong><em>Brahman<\/em><\/strong>) was envisaged as either the transcendent, supra-personal source of all change and differentiation in our world which would eventually dissolve back into the One, or as the supreme, personal Lord who was the mainstay and goal of all finite being. In both conceptions, we have the basis for subsequent notions of a transcendent reality that is accessible to humans by meditation and\/or prayer and worship.\r\n\r\n&nbsp;\r\n<div class=\"textbox textbox--exercises\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\">Exercise: watch this short video about Hindu deities<\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n\r\nhttps:\/\/youtu.be\/V_NJAJGCKD8\r\n\r\n&nbsp;\r\n\r\n<\/div>\r\n<\/div>\r\n&nbsp;\r\n<h3><em><strong>Avatars<\/strong><\/em><\/h3>\r\nIt is in the\u00a0<em>Bhagavad Gita <\/em>\u00a0that we first find sustained textual evidence of developed thinking about devotional faith in a personal God, named Krishna. In this text, Krishna teaches his friend and disciple, Arjuna, about his divine nature and relationship with the world, and how the devoted soul can find liberation (<em>moksha<\/em>) from the sorrows and limitations of life through loving communion with him. Here, also for the first time in Hinduism, we encounter the doctrine of the\u00a0<em>avat\u0101ra\u00a0 <\/em>(also known as <strong><em>avatar<\/em><\/strong>), which teaches that the Supreme Being descends periodically into the world in embodied form for, according to the\u00a0<em>Gita<\/em>, \u2018re-establishing\u00a0<em>dharma<\/em>, protecting the virtuous and destroying the wicked.\u2019 The doctrine of multiple\u00a0<em>avatars\u00a0<\/em>with their specific objectives was to develop subsequently over the centuries in various sacred texts.\r\n\r\n&nbsp;\r\n<h3><strong>Places of worship<\/strong><\/h3>\r\nThe first archaeological evidence we have of standing temple construction and its implication of image-worship of the deity occurs in about the 3rd century BCE \u2013 of a Vishnu temple (in eastern Rajasthan) and of a Shiva temple not too far away. Presumably, since these were constructions of mud, timber, brick, stone etc., the process of temple-building had begun appreciably earlier, though we cannot say exactly where or when. We can also assume from textual and archaeological evidence that image-worship in Hinduism was present by about the 6th to the 5th century BCE.\r\n<h3><\/h3>\r\n<h3><strong>Companions<\/strong><\/h3>\r\nMost deities have an animal associate (<em>v\u0101hana<\/em>) which helps identify the deity and express the latter\u2019s specific powers; this was achieved too by an artistic device that attributed multiple body-parts, such as hands and heads, adorned by weapons and other objects, to the image. There are many stories, especially in the Pur\u0101\u1e47as, which describe the origin and role of the\u00a0<em>v\u0101hana\u00a0<\/em>and the weapons and other attributes associated with the image.\r\n\r\n&nbsp;\r\n\r\n[caption id=\"attachment_835\" align=\"alignright\" width=\"205\"]<a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Dancing_Ganesha.jpg\"><img class=\"size-medium wp-image-94\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Dancing_Ganesha-205x300.jpg\" alt=\"An artist's pencil sketch representation of one of the reliefs of 'Dancing Ganesha' in the Hoysaleswara Temple complex.\" width=\"205\" height=\"300\" \/><\/a> An artist's pencil sketch representation of one of the reliefs of 'Dancing Ganesha' in the Hoysaleswara Temple complex.[\/caption]\r\n<h3><strong>Worship<\/strong><\/h3>\r\nOther than by forms of temple worship, which include both personal prayer and various rituals conducted by priests, the deity may be worshipped at home too, in a format called <em>puja.\u00a0 <\/em>In its simplest form,\u00a0<em>puja<\/em> usually consists of making an offering of flowers or fruit to an image of a god at a home shrine.\u00a0 It can also happen by way of meditation (<em>dhy\u0101na<\/em>).\u00a0<em>Dhy\u0101na\u00a0<\/em>can include highly specialized kinds of visualization of the deity invoked, in which the deity is often envisaged as communicating with the worshipper.\r\n\r\nAnother form of worshipping the deity in Hinduism is through pilgrimage (<em>y\u0101tr\u0101<\/em>). Pilgrimage is a way of creating a sacred landscape, of indicating that the whole world, including the pilgrim, belongs to the deity and is under its rulership. Through every pilgrimage, Hindus encounter a\u00a0<em>t\u012brtha<\/em>, a sacred ford or crossing-point between heaven and earth, by which they may come to terms with this world of sorrows and arrive at the threshold of liberation. Over time, a great many\u00a0<em>t\u012brthas\u00a0<\/em>have developed across the Hindu sacred landscape.\"\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n<div class=\"textbox textbox--exercises\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\">How to look at Hindu mythology<\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n\r\nYou may be finding the concept of the divine, or dealing with all these deities, really confusing.\u00a0 Try listening to this Ted Talk, which may help:\r\n\r\n&nbsp;\r\n\r\nhttps:\/\/www.ted.com\/talks\/devdutt_pattanaik_east_vs_west_the_myths_that_mystify\/transcript?language=en\r\n\r\n<\/div>\r\n<\/div>\r\n&nbsp;\r\n<h2><strong>Bhakti<\/strong><\/h2>\r\n<strong>Dr Rishi Handa[footnote]Dr Rishi Handa is Head of Sanskrit at St James Senior Boys school.[\/footnote]<\/strong> looks at\u00a0<em>bhakti<\/em>\u00a0in Hinduism, exploring its common modes, the Hindu concept of enlightenment and how to achieve it, the importance of the Divine Name and the veneration of forms of the deities.\r\n\r\n\"If any aspect of religiosity can be said to pervade India, it is\u00a0<em>bhakti<\/em>. In a land whose culture is filled with a plethora of\u00a0<em>dev\u012bs\u00a0<\/em>(goddesses) and\u00a0<em>devas\u00a0<\/em>(gods), it is the foremost way by which Hindus express and experience the Transcendent.\r\n\r\n<em>Bhakti\u00a0<\/em>is best rendered in English as \u2018loving devotion\u2019, but it is much more than that. While common objects of\u00a0<em>bhakti\u00a0<\/em>can be one\u2019s\u00a0<em>guru\u00a0<\/em>(teacher) and one\u2019s country, this <em>bh\u0101va\u00a0<\/em>(emotion or feeling) is typically directed to\u00a0<em>\u012b\u015bvara\u00a0<\/em>(the divine, \u2018God\u2019). <em>Bhakti\u00a0 <\/em>can be articulated through gratitude, honoring of the deities, engaging in formal ritual service to a deity, hymn-singing, reading devotional scriptures, and constantly remembering the name of one\u2019s deity. This list is certainly not exhaustive.\r\n<h3><strong>The nine modes of\u00a0<em>bhakti<\/em><\/strong><\/h3>\r\nAccording to a number of Hindu texts, there are nine ways of expressing\u00a0<em>bhakti<\/em>. These differ depending on the text. According to two of the key Pur\u0101\u1e47as of Hinduism, the\u00a0<em>Bh\u0101gavata Pur\u0101\u1e47a\u00a0<\/em>centred on Krishna (also spelt K\u1e5b\u1e63\u1e47a), and the\u00a0<em>Vi\u1e63\u1e47u Pur\u0101\u1e47a<\/em>\u00a0(focused on Vishnu, also spelt Vi\u1e63\u1e47u), the nine ways are:\r\n\r\n&nbsp;\r\n<ol>\r\n \t<li><em>Shravana<\/em>: Hearing the Lord\u2019s virtues, glories and stories.<\/li>\r\n \t<li><em>K\u012brtana<\/em>: Singing the Lord\u2019s glories in the form of hymns.<\/li>\r\n \t<li><em>Smarana<\/em>: Remembering the Lord at all times.<\/li>\r\n \t<li><em>P\u0101dasevana<\/em>: Serving the Lord\u2019s Feet.<\/li>\r\n \t<li><em>Archan\u0101<\/em>: Honouring the Lord.<\/li>\r\n \t<li><em>Vandan\u0101<\/em>: Prayer and prostration unto the Lord.<\/li>\r\n \t<li><em>D\u0101sya bhakti<\/em>: Being a servant of the Lord.<\/li>\r\n \t<li><em>S\u0101khya bhakti<\/em>: Friendship with the Lord.<\/li>\r\n \t<li><em>\u0100tma-nivedana<\/em>: Self-surrender to the Lord.<\/li>\r\n<\/ol>\r\n&nbsp;\r\n\r\n&nbsp;\r\n<div class=\"textbox textbox--exercises\"><header class=\"textbox__header\">\r\n<p class=\"textbox__title\">A little summary...<\/p>\r\n\r\n<\/header>\r\n<div class=\"textbox__content\">\r\n\r\nYou might be feeling a little overwhelmed by all of this detail and history.\u00a0 Try a summary from Crash Course:\r\n\r\n&nbsp;\r\n\r\nhttps:\/\/www.youtube.com\/watch?v=0tpVZrsvK-k\r\n\r\n<\/div>\r\n<\/div>\r\n&nbsp;\r\n\r\n<a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/03\/divider-5318234_640.png\"><img class=\"aligncenter size-medium wp-image-33\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/divider-5318234_640-300x150.png\" alt=\"\" width=\"300\" height=\"150\" \/><\/a>\r\n\r\n&nbsp;\r\n<div class=\"textbox\">\r\n\r\n\u201cDiscovering Sacred Texts: Hinduism.\u201d <i>The British Library<\/i>, The British Library, 13 Sept. 2019, www.bl.uk\/sacred-texts\/videos\/hinduism.\r\n\r\n&nbsp;\r\n\r\nLipner, Julius. \u201cHindu Deities.\u201d <i>The British Library: Discovering Sacred Texts<\/i>, The British Library, 3 Dec. 2018, www.bl.uk\/sacred-texts\/articles\/hindu-deities#authorBlock1.\r\n\r\n&nbsp;\r\n\r\nLipner, Julius. \u201cThe Hindu Sacred Image and Its Iconography.\u201d <i>The British Library: Discovering Sacred Texts<\/i>, The British Library, 17 May 2019, www.bl.uk\/sacred-texts\/articles\/the-hindu-sacred-image-and-its-iconography.\r\n\r\n&nbsp;\r\n<div>\r\n\r\nLipner, Julius. <i>British Library<\/i>, Discovering Sacred Texts, 2019, www.bl.uk\/sacred-texts\/articles\/sacred-texts-in-hinduism.\r\n\r\n&nbsp;\r\n\r\n<\/div>\r\nBreiner, Andrew. \u201cThe 20th Century Transformation of the Dalit Movement in India.\u201d <i>The 20th Century Transformation of the Dalit Movement in India | Insights: Scholarly Work at the John W. Kluge Center<\/i>, 31 July 2020, blogs.loc.gov\/kluge\/2020\/07\/the-20th-century-transformation-of-the-dalit-movement-in-india\/.\r\n<div><\/div>\r\n<div><\/div>\r\n&nbsp;\r\n\r\n\u201cThe Core Tenets of Hinduism.\u201d <i>PBS LearningMedia<\/i>, GBH, 16 Dec. 2020, illinois.pbslearningmedia.org\/resource\/sj14-soc-hinduism\/the-core-tenets-of-hinduism\/#.WiF-ukqnFPY.\r\n\r\n&nbsp;\r\n\r\n<i>Encyclop\u00e6dia Britannica<\/i>, Encyclop\u00e6dia Britannica, Inc., www.britannica.com\/.\r\n\r\n&nbsp;\r\n<div><\/div>\r\n<div>\r\n\r\nGreen, John. \u201cCrash Course Hinduism.\u201d <i>Crash Course<\/i>, 11 Sept. 2012, youtu.be\/0tpVZrsvK-k.\r\n\r\n&nbsp;\r\n\r\n\u201cIndian Pantheons: Crash Course World Mythology #8.\u201d <i>Crash Course<\/i>, 14 Apr. 2017, youtu.be\/V_NJAJGCKD8.\r\n\r\n&nbsp;\r\n<div><\/div>\r\n<div>\r\n\r\nJohnson, Jean, and Donald Johnson. \u201cJati: The Caste System in India.\u201d <i>Asia Society<\/i>, 2021, asiasociety.org\/education\/jati-caste-system-india.\r\n<div><\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<div><\/div>\r\n<div><\/div>\r\n&nbsp;\r\n<div id=\"import-auto-id1364200\" class=\"os-figure\"><\/div>","rendered":"<p id=\"fs-id3018723\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/512px-Trimurti_ellora.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"wp-image-85 size-medium alignleft\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2021\/01\/512px-Trimurti_ellora-300x200.jpg\" alt=\"The Trimurti at Ellora\" width=\"300\" height=\"200\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2021\/01\/512px-Trimurti_ellora-300x200.jpg 300w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2021\/01\/512px-Trimurti_ellora-65x43.jpg 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2021\/01\/512px-Trimurti_ellora-225x150.jpg 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2021\/01\/512px-Trimurti_ellora-350x233.jpg 350w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2021\/01\/512px-Trimurti_ellora.jpg 512w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><\/p>\n<p>Hinduism is also known as &#8216;<em>sanatana dharma<\/em>&#8216; to Hindus. Considered the oldest organized religion in the world, Hinduism originated in the Indus River Valley about 4,000 years ago in what is now northwest India and Pakistan. With about 1.2 billion followers, about 15% of the world&#8217;s population, Hinduism is the third largest of the world\u2019s religions. Hindus believe in a divine power that can manifest as different entities or avatars.\u00a0 Hindu practice has many seemingly independent centers of tradition, often with distinctive sacred texts, deities, myths, rituals, saintly figures, codes of conduct, festivals and so on, but on closer scrutiny these different centers can be seen to link up with each other. This also explains how, while other faiths and civilizations have come and gone, Hinduism continues to thrive and put out new shoots and roots, even when old ones have died away.\u00a0 Diversity is accepted in Hindu traditions, as it considers each path one of value.<\/p>\n<p>&nbsp;<\/p>\n<figure id=\"attachment_675\" aria-describedby=\"caption-attachment-675\" style=\"width: 512px\" class=\"wp-caption aligncenter\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/512px-Hinduism_Expansion_in_Asia.svg_.png\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-86\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/512px-Hinduism_Expansion_in_Asia.svg_.png\" alt=\"Hinduism expansion in Asia, from its heartland in Indian Subcontinent, to the rest of Asia, especially Southeast Asia, started circa 1st century marked with the establishment of early Hindu settlements and polities in Southeast Asia.\" width=\"512\" height=\"382\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/512px-Hinduism_Expansion_in_Asia.svg_.png 512w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/512px-Hinduism_Expansion_in_Asia.svg_-300x224.png 300w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/512px-Hinduism_Expansion_in_Asia.svg_-65x48.png 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/512px-Hinduism_Expansion_in_Asia.svg_-225x168.png 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/512px-Hinduism_Expansion_in_Asia.svg_-350x261.png 350w\" sizes=\"auto, (max-width: 512px) 100vw, 512px\" \/><\/a><figcaption id=\"caption-attachment-675\" class=\"wp-caption-text\">Hinduism expansion in Asia, from its heartland in Indian Subcontinent, to the rest of Asia, especially Southeast Asia, started circa 1st century marked with the establishment of early Hindu settlements and polities in Southeast Asia.<\/figcaption><\/figure>\n<p>&nbsp;<\/p>\n<p>Three main incarnations of the divine, called the Trimurti\u2014Brahma, Vishnu, and Shiva\u2014are sometimes compared to the manifestations of the divine in the Christian Trinity. They are considered the deities of creation, preservation and destruction.\u00a0 They are a part of Brahman&#8211;the One Ultimate Reality.\u00a0 Although there are many deities beyond these three, and many images of those deities, in various shrines, temples and holy places, there are no images of Brahman.\u00a0 That One Ultimate Reality is unknowable and beyond human comprehension.\u00a0 But all deities are a part of that One Ultimate Reality.\u00a0 And human goals are to become united with that One&#8211;to achieve moksha.<\/p>\n<p>&nbsp;<\/p>\n<figure id=\"attachment_646\" aria-describedby=\"caption-attachment-646\" style=\"width: 512px\" class=\"wp-caption aligncenter\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/HIndu-map.png\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-87\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/HIndu-map.png\" alt=\"Hinduism percent population in each nation World Map Hindu data by Pew Research\" width=\"512\" height=\"263\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/HIndu-map.png 512w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/HIndu-map-300x154.png 300w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/HIndu-map-65x33.png 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/HIndu-map-225x116.png 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/HIndu-map-350x180.png 350w\" sizes=\"auto, (max-width: 512px) 100vw, 512px\" \/><\/a><figcaption id=\"caption-attachment-646\" class=\"wp-caption-text\">Hinduism percent population in each nation World Map Hindu data by Pew Research<\/figcaption><\/figure>\n<h2><\/h2>\n<h2 style=\"text-align: center\"><strong>History<\/strong><\/h2>\n<div>\n<p xml:lang=\"EN-US\"><span xml:lang=\"EN-US\" data-contrast=\"auto\">Hinduism developed within a group of tribes who referred to themselves as Aryans. There are disputes concerning where they originated; some scholarship says that they were already present in western India, others that they came into the area from Central Asia, or even that they came from further west, including eastern Europe. It is\u00a0 known that the Aryans began to assert their presence in the northwest of the Indian subcontinent at about the beginning of the second millennium BCE,\u00a0 interacting with the Indus civilization that already existed there. The Indus civilization is so named because it seems to have spread out from settlements on the Indus river. They called the Indus river \u2018<em>Sindhu<\/em>\u2019, and it is from this term that \u2018Hindu\u2019 comes. Hinduism thus signifies the Aryans\u2019 culture and religious traditions as they developed over time, incorporating elements from other cultures that the Aryans encountered along the way.<\/span><\/p>\n<p xml:lang=\"EN-US\"><span xml:lang=\"EN-US\" data-contrast=\"auto\">The religious tradition that emerged early on\u00a0 (almost before anything that looks like modern Hinduism) had a variety of <\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\">gods and<\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\"> was centered on priests performing sacrifices using fire and sacred chants. This is much like traditions in many places around the continent.\u00a0<\/span><\/p>\n<figure id=\"attachment_642\" aria-describedby=\"caption-attachment-642\" style=\"width: 300px\" class=\"wp-caption alignright\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/rig-veda.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-88\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-300x137.jpg\" alt=\"The Rig Veda is one of the oldest and most important texts in the \u015bruti tradition of Hinduism.\" width=\"300\" height=\"137\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-300x137.jpg 300w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-1024x466.jpg 1024w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-768x349.jpg 768w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-1536x699.jpg 1536w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-65x30.jpg 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-225x102.jpg 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda-350x159.jpg 350w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/rig-veda.jpg 2000w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><figcaption id=\"caption-attachment-642\" class=\"wp-caption-text\">The Rig Veda is one of the oldest and most important texts in the \u015bruti tradition of Hinduism.<\/figcaption><\/figure>\n<p xml:lang=\"EN-US\">The Indus river valley people create sacred texts, collectively called the Vedas, that contain hymns and rituals from ancient India and are mostly written in Sanskrit. The term Vedas means \u2018knowledge\u2019. The Vedas were believed to have arisen from the infallible \u2018hearing\u2019 (<em>\u015bruti<\/em>), by ancient seers, of the sacred deposit of words whose recitation and contemplation bring stability and wellbeing to both the natural and human worlds. The Vedas are believed to have developed over a span of 2000 years.\u00a0 The hymns in particular were largely directed at transcendent powers, most of whom were called <em>devas\u00a0<\/em>and\u00a0<em>dev\u012bs\u00a0<\/em>(misleadingly translated as \u2018gods\u2019 and \u2018goddesses\u2019). These powers, individually or in groups, were thought to exercise control over the world through cosmic forces. In this early phase of the Veda, there is reference to a One (<em>ekam<\/em>) that undergirds all being. <span xml:lang=\"EN-US\" data-contrast=\"auto\">During later periods of this earliest pre-Hindu tradition, questioning and changes in spiritual philosophy produced the <\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\">Upanishads, an addition to the Vedas.\u00a0 These are also written in<\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0Sanskrit and contain some of the central philosophical concepts and ideas of the Hinduism we now know. These works record insights into external and internal spiritual reality (Brahman and Atman) that can be directly experienced.<\/span><\/p>\n<p xml:lang=\"EN-US\">Hindus generally believe in a set of principles called <em>dharma<\/em>, which refer to one\u2019s duty in the world that corresponds with \u201cright\u201d actions. Hindus also believe in <em>karma<\/em>, or the notion that spiritual ramifications of one\u2019s actions are balanced cyclically in this life or a future life (reincarnation).<\/p>\n<\/div>\n<p>&nbsp;<\/p>\n<div class=\"textbox textbox--examples\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\" style=\"text-align: center\">Introduction to Hinduism: Discovering Sacred Texts in the British Library, PBS Learning<\/p>\n<\/header>\n<div class=\"textbox__content\">\n<p>This excellent introduction to Hinduism is found at the really impressive British Library website exploring Sacred Texts of the world.\u00a0 Start here:<\/p>\n<p>&nbsp;<\/p>\n<p><iframe loading=\"lazy\" title=\"Discovering Sacred Texts: Hinduism\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/1AxUtOLG9gc?feature=oembed&#38;rel=0\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<p>After this, watch this simple introduction to Hindu Concepts from PBS Learning Media:<\/p>\n<ul>\n<li><a href=\"https:\/\/illinois.pbslearningmedia.org\/resource\/sj14-soc-hinduism\/the-core-tenets-of-hinduism\/#.WiF-ukqnFPY\" target=\"_blank\" rel=\"noopener\">Core Tenets of Hinduism<\/a><\/li>\n<\/ul>\n<\/div>\n<\/div>\n<p>&nbsp;<\/p>\n<p>Two other <em>dharma<\/em>-texts of a different order, the\u00a0<em>Mahabharata <\/em>(\u2018The Great Tale of the Bharatas\u2019) and the <em>Ramayana <\/em>(\u2018The Coming of Rama) came later. Both compositions were originally compiled in Sanskrit verse over several hundreds of years, beginning from about the middle of the first millennium BCE. The <em>Mahabharata\u00a0 <\/em>narrates the story of the rivalry between two groups of cousin warriors, the Pandavas and the Kauravas. With the aid of hundreds of supporting characters and intriguing sub-plots, the story contains teaching about the nature of <em>dharma<\/em>. Embedded in book 6 of the\u00a0<em>Mahabharata <\/em>is perhaps the most famous devotional sacred text of Hinduism, the 700 verse\u00a0<em>Bhagavad Gita<\/em>, or \u2018Song of (Krishna as) God\u2019. The\u00a0<em>Gita<\/em>, as it is often called, mainly contains teachings by Krishna, as Supreme Being, to his friend and disciple Arjuna about how to attain union with him in his divine state.<\/p>\n<p>&nbsp;<\/p>\n<figure id=\"attachment_833\" aria-describedby=\"caption-attachment-833\" style=\"width: 150px\" class=\"wp-caption alignleft\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/256px-Lord_Rama_with_arrows.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"wp-image-89\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/256px-Lord_Rama_with_arrows-204x300.jpg\" alt=\"Rama is depicted blue-skinned and carrying a strung bow with a quiver full of arrows on his back and a single arrow in his right hand. On laid and water-marked European paper with a fleur de lys. This is elsewhere in the series dated 1816. Painted in South India (probably Thanjavur or Tiruchchirapalli)\" width=\"150\" height=\"221\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/256px-Lord_Rama_with_arrows-204x300.jpg 204w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/256px-Lord_Rama_with_arrows-65x95.jpg 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/256px-Lord_Rama_with_arrows-225x330.jpg 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/256px-Lord_Rama_with_arrows.jpg 256w\" sizes=\"auto, (max-width: 150px) 100vw, 150px\" \/><\/a><figcaption id=\"caption-attachment-833\" class=\"wp-caption-text\">Rama\u00a0 1816.<br \/>Painted in South India<\/figcaption><\/figure>\n<p>The\u00a0<em>Ramayana <\/em>\u00a0recounts the adventures of the exiled king Rama and his various companions as they make their way to the island-kingdom of Lanka \u2013 off the southern tip of India \u2013 to rescue Rama\u2019s wife Sita, who had been abducted by Ravana, the ten-headed ogre-king of Lanka. For a great many Hindus, the <em>Ramayana<\/em>, and devotion to the\u00a0<em>avatar\u00a0<\/em>(the chief representation of the Supreme Being in human form) Rama offers an accessible path to salvation.<\/p>\n<p>&nbsp;<\/p>\n<figure id=\"attachment_643\" aria-describedby=\"caption-attachment-643\" style=\"width: 300px\" class=\"wp-caption alignright\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Bhagavad-Gita-18th-century-or_8837_f041v.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-90\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-300x213.jpg\" alt=\"A finely illustrated manuscript version of the Bhagavad G\u012bt\u0101, one of the most inspiring expressions of Hindu spirituality, produced in Rajasthan.\" width=\"300\" height=\"213\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-300x213.jpg 300w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-1024x729.jpg 1024w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-768x546.jpg 768w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-1536x1093.jpg 1536w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-65x46.jpg 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-225x160.jpg 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v-350x249.jpg 350w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Bhagavad-Gita-18th-century-or_8837_f041v.jpg 2000w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><figcaption id=\"caption-attachment-643\" class=\"wp-caption-text\">A finely illustrated manuscript version of the Bhagavad Gita, one of the most inspiring expressions of Hindu spirituality, produced in Rajasthan. in the 18th century.<\/figcaption><\/figure>\n<p><span xml:lang=\"EN-US\" data-contrast=\"auto\">The mysticism and abstractness of materials in the Vedas is balanced with practical religious elements that form the everyday spirituality of most Hindus. This practical approach described in the<\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0Gita<\/span><span xml:lang=\"EN-US\" data-contrast=\"auto\"> states that one should first work to meet one&#8217;s social obligations in life. Then the Gita recommends four paths, or <\/span><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">yogas<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"><strong>,<\/strong> that take into account one&#8217;s caste and personality type. The paths of knowledge (jnana), action (karma), devotion (bhakti), or meditation (raja) may be practiced.\u00a0 Other yogas \u00a0combine elements of these four.\u00a0 Yoga is considered a form of spiritual work in Hinduism.<\/span><\/p>\n<p>&nbsp;<\/p>\n<div>\n<h2 xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"> <a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Om_symbol.gif\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft size-thumbnail wp-image-91\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Om_symbol-150x150.gif\" alt=\"\" width=\"150\" height=\"150\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Om_symbol-150x150.gif 150w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Om_symbol-65x65.gif 65w\" sizes=\"auto, (max-width: 150px) 100vw, 150px\" \/><\/a>Key Terms:<\/span><\/strong><\/h2>\n<p xml:lang=\"EN-US\"><span xml:lang=\"EN-US\" data-contrast=\"auto\"><br \/>\nThe term<\/span><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"> Brahman<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0stands for a monistic outlook that sees one invisible and subtle essence or source of all reality\u2014human, divine, and cosmic. All is ultimately one. (Monism is\u00a0the metaphysical and theological view that all is one, that there are no fundamental divisions between anything, and that a unified set of laws underlie all of nature. The universe, at the deepest level of analysis, is then one thing or composed of one fundamental kind of stuff.)\u00a0\u00a0<strong>Brahman <\/strong>is the term used to describe &#8220;god&#8221; as this Oneness of the universe. Supreme Universal Spirit might serve as a better\u00a0 or more broad way to express this concept of Brahman. (do not confuse Brahma from the Trimurti with Brahman.\u00a0 They are completely different!)<\/span><\/p>\n<p xml:lang=\"EN-US\">\n<\/div>\n<div>\n<p xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">Atman<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0is the innermost spirit within all human beings, which ultimately is identical with Brahman. Sometimes we talk about the soul in about the same way.\u00a0 It\u00a0refers to the real self beyond ego or false self.\u00a0<\/span><\/p>\n<p xml:lang=\"EN-US\">\n<\/div>\n<div>\n<p xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">Maya<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">\u00a0reflects a sense of magic and mystery and accounts for the perception of different forms or multiplicity in the world. Maya hides or veils the underlying unity of all things.<\/span><\/p>\n<p xml:lang=\"EN-US\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Indian_Caste_System.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"alignleft wp-image-92\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Indian_Caste_System-300x225.jpg\" alt=\"Indian caste system\" width=\"355\" height=\"266\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Indian_Caste_System-300x225.jpg 300w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Indian_Caste_System-65x49.jpg 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Indian_Caste_System-225x169.jpg 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Indian_Caste_System-350x263.jpg 350w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Indian_Caste_System.jpg 500w\" sizes=\"auto, (max-width: 355px) 100vw, 355px\" \/><\/a>For more than two thousand years in Indian society there has been an organization of the society in the form of the <strong>Caste<\/strong> system, although this phrase is a 19th century term.\u00a0 Organization of Indian society had its own structure that, with the coming of the British in the colonial era, took on a much more rigid approach.<\/p>\n<p xml:lang=\"EN-US\"><strong><i>Varna<\/i><\/strong> is a term that literally means <i>type, order, or class<\/i>\u200a <sup id=\"cite_ref-Doniger_1999_186_18-0\" class=\"reference\"><\/sup><sup id=\"cite_ref-19\" class=\"reference\"><\/sup>and it groups people into classes, a structure that was first used in Vedic times. The four classes were the Brahmins (priestly people), the Kshatriyas (rulers, administrators and warriors), the Vaishyas (artisans, merchants, tradesmen and farmers), and Shudras (laboring classes). \u00a0It had an additional category, identifying people beyond societal status, considered the untouchables.<sup id=\"cite_ref-FOOTNOTEBayly20019_22-0\" class=\"reference\"><\/sup><\/p>\n<p xml:lang=\"EN-US\"><strong>Jati<\/strong> is a term used in India to refer to a person\u2019s lineage and kinship group.\u00a0 Indians identify themselves by the community they belong to and these jati are sub-groups of\u00a0 specific castes.\u00a0 The status of the jati one is born into is still a factor in marriage selection, even though the strict isolation of caste in India is softening. Each jati, or subgroup of a caste level, has a set of jobs common to their position, but this can change with effort on the part of the community. Jatis are much less obvious in their caste associations than was previously thought.<\/p>\n<p xml:lang=\"EN-US\">The Indian Constitution outlawed the concept of Untouchability in 1947 upon receiving Indian independence from Britain,\u00a0 and the group called Dalit (once considered the untouchables) are working even now towards their civil rights.<\/p>\n<blockquote>\n<p xml:lang=\"EN-US\">The Indian Government has established special quotas in schools and Parliament to aid the lowest jatis. Caste discrimination is not permitted in gaining employment and access to educational and other opportunities. But this does not mean that caste is illegal or has faded away. Caste groups as political pressure groups work very well in a democratic system. Caste may provide psychological support that people seem to need. Economists and political scientists are finding that caste is no real barrier to economic development or political democracy.<a class=\"footnote\" title=\"https:\/\/asiasociety.org\/education\/jati-caste-system-india\" id=\"return-footnote-95-1\" href=\"#footnote-95-1\" aria-label=\"Footnote 1\"><sup class=\"footnote\">[1]<\/sup><\/a><\/p>\n<\/blockquote>\n<div class=\"textbox textbox--key-takeaways\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\">Key Takeaway: The Dalit movement in the 20th century<\/p>\n<\/header>\n<div class=\"textbox__content\">\n<p>Take some time to read this interview about the Dalits in modern India.\u00a0 <em>Michael Collins is a 2020 Kluge Fellow from the University of Gottingen. Collins is working on a project titled \u201c<\/em><em>From Boycotts to Ballots: Democracy and Social Minorities in Modern India.\u201d Boris Granovskiy, who recently detailed at the Kluge Center, interviewed Collins on his work.<\/em><\/p>\n<p><a href=\"https:\/\/blogs.loc.gov\/kluge\/2020\/07\/the-20th-century-transformation-of-the-dalit-movement-in-india\/\" target=\"_blank\" rel=\"noopener\">The 20th Century Transformation of the Dalit Movement in India<\/a><\/p>\n<\/div>\n<\/div>\n<p>&nbsp;<\/p>\n<div>\n<p xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">Karma<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"><strong>\u00a0and rebirth\/reincarnation<\/strong>\u00a0are important aspects of the Hindu worldview. Justice is built into the very fabric of reality. The moral consequences of one&#8217;s actions will be experienced in this life or the next.\u00a0So\u00a0a belief in reincarnation is central to Hindu belief.\u00a0 One moves up or down the caste ladder depending on the caliber of one\u2019s life just lived.<\/span><\/p>\n<p xml:lang=\"EN-US\">\n<\/div>\n<div>\n<p xml:lang=\"EN-US\"><strong><span xml:lang=\"EN-US\" data-contrast=\"auto\">Moksha<\/span><\/strong><span xml:lang=\"EN-US\" data-contrast=\"auto\"> represents the idea of final liberation or freedom from all limitations, especially the round of death and rebirth. Moksha entails going beyond egoism and identifying with the unity and sacredness that everything shares.\u00a0 After enough lifetimes, and learning achieved, one eventually leaves the cycle of rebirth and is liberated.<\/span><\/p>\n<\/div>\n<\/div>\n<div>\n<p xml:lang=\"EN-US\">\n<\/div>\n<h2><strong>There are 4 goals in life:<\/strong><\/h2>\n<p>According to Hinduism, the meaning (purpose) of life is four-fold: to achieve <strong>Dharma, Artha, Kama, and Moksha<\/strong>.<\/p>\n<p>The first,\u00a0<strong>dharma<\/strong>, means to act morally and ethically throughout one\u2019s life. However, dharma also has a secondary aspect; since Hindus believe that they are born in debt to the gods and people, dharma calls for Hindus to remember these debts. These include debts to the Gods for various blessings, debts to parents and teachers, debts to guests, debts to other human beings, and debts to all other living beings.<\/p>\n<p>The second meaning of life according to Hinduism is\u00a0<strong>Artha<\/strong>, which refers to the pursuit of wealth and prosperity in one\u2019s life. Importantly, one must stay within the bounds of dharma while pursuing this wealth and prosperity (i.e. one must not step outside moral and ethical grounds in order to do so). \u00a0So it is considered good to prosper, but not at the expense of others.<\/p>\n<p>The third purpose of a Hindu\u2019s life is to seek\u00a0<strong>Kama.<\/strong>\u00a0In simple terms, Kama can be defined as obtaining enjoyment from life. Again, this is not to be done at the expense of others, but it is considered a good thing in life to have joy and pleasure.<\/p>\n<p>The fourth and final meaning of life according to Hinduism is\u00a0<strong>Moksha<\/strong>, enlightenment. By far the most difficult meaning of life to achieve, Moksha may take an individual just one lifetime to accomplish (rarely) or it may take several. However, it is considered the most important meaning of life and offers such rewards as liberation from reincarnation, self-realization, enlightenment, or unity with God. \u00a0Often, in human lives, people focus on this goal as elders. \u00a0As a young person, the other goals may be more important, or more demanding.<\/p>\n<p>&nbsp;<\/p>\n<h2><strong>There are stages to human living, too, according to Hinduism:<\/strong><\/h2>\n<p>&nbsp;<\/p>\n<p><strong>Ashrama,<\/strong>\u00a0also spelled\u00a0asrama, Sanskrit\u00a0\u0101\u015brama, in Hinduism, is any of the four stages of life through which a Hindu ideally will pass.<\/p>\n<p>The stages are those of:<\/p>\n<p>(1)\u00a0<strong>the student<\/strong>\u00a0(<i>Brahamacari)<\/i>, marked by chastity, devotion, and obedience to one\u2019s teacher,<\/p>\n<p>(2)\u00a0<strong>the householder<\/strong>\u00a0(<i>Grihastha)<\/i>, requiring marriage, the begetting of children, sustaining one\u2019s family and helping support priests and holy men, and fulfillment of duties toward gods and ancestors,<\/p>\n<p>(3)\u00a0<strong>the forest dweller<\/strong>\u00a0(<em>Vanaprastha<\/em>), beginning after the birth of grandchildren and consisting of withdrawal from concern with material things, pursuit of solitude, and ascetic\u00a0and yogic\u00a0practices, and<\/p>\n<p>(4)\u00a0<strong>the homeless renouncer<\/strong>\u00a0(<i>Sannyasi<\/i>), involving renouncing all one\u2019s possessions to wander from place to place begging for food, concerned only with union with\u00a0<em>brahman<\/em>\u00a0(the Absolute). Traditionally,\u00a0<i>moksha\u00a0<\/i>(liberation from rebirth) should be pursued only during the last two stages of a person\u2019s life.<\/p>\n<p>&nbsp;<\/p>\n<div class=\"textbox textbox--exercises\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\">Exercise: Flashcards<\/p>\n<\/header>\n<div class=\"textbox__content\">\n<p>One fun way to get a handle on difficult or new terms is through flashcards.\u00a0 Try these, just for fun<\/p>\n<ul>\n<li><a href=\"https:\/\/www.brainscape.com\/packs\/hinduism-12821048\" target=\"_blank\" rel=\"noopener\">Brainscape on Hinduism<\/a><\/li>\n<\/ul>\n<\/div>\n<\/div>\n<p>&nbsp;<\/p>\n<h2><strong>The Divine<\/strong><\/h2>\n<p>The multiple gods and goddesses of Hinduism are a distinctive feature of the religion. However, <strong>Professor Julius Lipner<a class=\"footnote\" title=\"Julius Lipner is Professor Emeritus in Hinduism and the Comparative Study of Religion in the Faculty of Divinity at the University of Cambridge. He specializes in Hindu philosophical theology and modern Hinduism and in the relationship between Hinduism and Christianity. His published works include The Face of Truth: A Study of Meaning and Metaphysics in the Ved\u0101ntic Theology of R\u0101m\u0101nuja (1986), Brahmabandhab Upadhyay: The Life and Thought of a Revolutionary (1999), \u0100nandamath or The Sacred Brotherhood (2005), Hindus: their religious beliefs and practices (2nd ed. 2010), and Hindu Images and their Worship with special reference to Vai\u015f\u0146avism: A Philosophical-Theological inquiry (2017), and numerous journal articles. He is an Emeritus Fellow of Clare Hall, University of Cambridge, and a Fellow of the British Academy.\" id=\"return-footnote-95-2\" href=\"#footnote-95-2\" aria-label=\"Footnote 2\"><sup class=\"footnote\">[2]<\/sup><\/a><\/strong> explains that Hinduism cannot be considered polytheistic and discusses the way in which Hindu culture and sacred texts conceptualize the deities, as well as their role in devotional faith.\u00a0 (the full texts, of which this material is only excerpts, can be found at\u00a0 <a href=\"https:\/\/www.bl.uk\/sacred-texts\/articles\/the-hindu-sacred-image-and-its-iconography\" target=\"_blank\" rel=\"noopener\">The Hindu Sacred Image and Iconography,<\/a> <a href=\"https:\/\/www.bl.uk\/sacred-texts\/articles\/hindu-deities#authorBlock1\" target=\"_blank\" rel=\"noopener\">Hindu Deities )<\/a><\/p>\n<p>&nbsp;<\/p>\n<p><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-medium wp-image-93\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02-300x225.jpg\" alt=\"Statues of Hindu Deities at Lord Shiva Temple in Kanipakam\" width=\"300\" height=\"225\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02-300x225.jpg 300w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02-65x49.jpg 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02-225x169.jpg 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02-350x263.jpg 350w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Statues_of_Hindu_Deities_at_Lord_Shiva_Temple_in_Kanipakam_02.jpg 512w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><\/p>\n<p>&#8220;One of the most striking features of Hinduism is the seemingly endless array of images of gods and goddesses, most with animal associates, that inhabit the colorful temples, and wayside shrines and homes of its adherents. Because of this, Hinduism has been called an idolatrous and polytheistic religion.<\/p>\n<p>Hinduism can be likened to an enormous banyan tree extending itself through many centers of belief and practice which can be seen to link up with each other in various ways, like a great network that is one, yet many. The concepts of deity, worship and pilgrimage in Hinduism are a prime example of this \u2018polycentric\u2019 phenomenon.<\/p>\n<p>Deities are a key feature of Hindu sacred texts. The Vedic texts describe many so-called gods and goddesses (<em>devas\u00a0<\/em>and\u00a0<em>dev\u012bs<\/em>) who personify various cosmic powers through fire, wind, sun, dawn, darkness, earth and so on. There is no firm evidence that these Vedic deities were worshipped by images; rather, they were summoned through the sacrificial ritual (<em>yaj\u00f1a<\/em>), with the deity\u00a0<em>Agni\u00a0<\/em>(fire) generally acting as intermediary, to bestow various boons to their supplicants on earth in exchange for homage and the ritual offering. Some Vedic texts speak of a One that seemed to undergird the plurality of these\u00a0<em>devas\u00a0<\/em>and\u00a0<em>dev\u012bs\u00a0<\/em>as their support and origin. In time, in the Upanishads, this One (<strong><em>Brahman<\/em><\/strong>) was envisaged as either the transcendent, supra-personal source of all change and differentiation in our world which would eventually dissolve back into the One, or as the supreme, personal Lord who was the mainstay and goal of all finite being. In both conceptions, we have the basis for subsequent notions of a transcendent reality that is accessible to humans by meditation and\/or prayer and worship.<\/p>\n<p>&nbsp;<\/p>\n<div class=\"textbox textbox--exercises\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\">Exercise: watch this short video about Hindu deities<\/p>\n<\/header>\n<div class=\"textbox__content\">\n<p><iframe loading=\"lazy\" title=\"Indian Pantheons: Crash Course World Mythology #8\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/V_NJAJGCKD8?feature=oembed&#38;rel=0\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<\/div>\n<p>&nbsp;<\/p>\n<h3><em><strong>Avatars<\/strong><\/em><\/h3>\n<p>It is in the\u00a0<em>Bhagavad Gita <\/em>\u00a0that we first find sustained textual evidence of developed thinking about devotional faith in a personal God, named Krishna. In this text, Krishna teaches his friend and disciple, Arjuna, about his divine nature and relationship with the world, and how the devoted soul can find liberation (<em>moksha<\/em>) from the sorrows and limitations of life through loving communion with him. Here, also for the first time in Hinduism, we encounter the doctrine of the\u00a0<em>avat\u0101ra\u00a0 <\/em>(also known as <strong><em>avatar<\/em><\/strong>), which teaches that the Supreme Being descends periodically into the world in embodied form for, according to the\u00a0<em>Gita<\/em>, \u2018re-establishing\u00a0<em>dharma<\/em>, protecting the virtuous and destroying the wicked.\u2019 The doctrine of multiple\u00a0<em>avatars\u00a0<\/em>with their specific objectives was to develop subsequently over the centuries in various sacred texts.<\/p>\n<p>&nbsp;<\/p>\n<h3><strong>Places of worship<\/strong><\/h3>\n<p>The first archaeological evidence we have of standing temple construction and its implication of image-worship of the deity occurs in about the 3rd century BCE \u2013 of a Vishnu temple (in eastern Rajasthan) and of a Shiva temple not too far away. Presumably, since these were constructions of mud, timber, brick, stone etc., the process of temple-building had begun appreciably earlier, though we cannot say exactly where or when. We can also assume from textual and archaeological evidence that image-worship in Hinduism was present by about the 6th to the 5th century BCE.<\/p>\n<h3><\/h3>\n<h3><strong>Companions<\/strong><\/h3>\n<p>Most deities have an animal associate (<em>v\u0101hana<\/em>) which helps identify the deity and express the latter\u2019s specific powers; this was achieved too by an artistic device that attributed multiple body-parts, such as hands and heads, adorned by weapons and other objects, to the image. There are many stories, especially in the Pur\u0101\u1e47as, which describe the origin and role of the\u00a0<em>v\u0101hana\u00a0<\/em>and the weapons and other attributes associated with the image.<\/p>\n<p>&nbsp;<\/p>\n<figure id=\"attachment_835\" aria-describedby=\"caption-attachment-835\" style=\"width: 205px\" class=\"wp-caption alignright\"><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/01\/Dancing_Ganesha.jpg\"><img loading=\"lazy\" decoding=\"async\" class=\"size-medium wp-image-94\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/Dancing_Ganesha-205x300.jpg\" alt=\"An artist's pencil sketch representation of one of the reliefs of 'Dancing Ganesha' in the Hoysaleswara Temple complex.\" width=\"205\" height=\"300\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Dancing_Ganesha-205x300.jpg 205w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Dancing_Ganesha-65x95.jpg 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Dancing_Ganesha-225x330.jpg 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/Dancing_Ganesha.jpg 256w\" sizes=\"auto, (max-width: 205px) 100vw, 205px\" \/><\/a><figcaption id=\"caption-attachment-835\" class=\"wp-caption-text\">An artist&#8217;s pencil sketch representation of one of the reliefs of &#8216;Dancing Ganesha&#8217; in the Hoysaleswara Temple complex.<\/figcaption><\/figure>\n<h3><strong>Worship<\/strong><\/h3>\n<p>Other than by forms of temple worship, which include both personal prayer and various rituals conducted by priests, the deity may be worshipped at home too, in a format called <em>puja.\u00a0 <\/em>In its simplest form,\u00a0<em>puja<\/em> usually consists of making an offering of flowers or fruit to an image of a god at a home shrine.\u00a0 It can also happen by way of meditation (<em>dhy\u0101na<\/em>).\u00a0<em>Dhy\u0101na\u00a0<\/em>can include highly specialized kinds of visualization of the deity invoked, in which the deity is often envisaged as communicating with the worshipper.<\/p>\n<p>Another form of worshipping the deity in Hinduism is through pilgrimage (<em>y\u0101tr\u0101<\/em>). Pilgrimage is a way of creating a sacred landscape, of indicating that the whole world, including the pilgrim, belongs to the deity and is under its rulership. Through every pilgrimage, Hindus encounter a\u00a0<em>t\u012brtha<\/em>, a sacred ford or crossing-point between heaven and earth, by which they may come to terms with this world of sorrows and arrive at the threshold of liberation. Over time, a great many\u00a0<em>t\u012brthas\u00a0<\/em>have developed across the Hindu sacred landscape.&#8221;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<div class=\"textbox textbox--exercises\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\">How to look at Hindu mythology<\/p>\n<\/header>\n<div class=\"textbox__content\">\n<p>You may be finding the concept of the divine, or dealing with all these deities, really confusing.\u00a0 Try listening to this Ted Talk, which may help:<\/p>\n<p>&nbsp;<\/p>\n<p><iframe loading=\"lazy\" title=\"Devdutt Pattanaik: East vs. West -- the myths that mystify\" src=\"https:\/\/embed.ted.com\/talks\/devdutt_pattanaik_east_vs_west_the_myths_that_mystify\" width=\"500\" height=\"282\" frameborder=\"0\" scrolling=\"no\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<\/div>\n<\/div>\n<p>&nbsp;<\/p>\n<h2><strong>Bhakti<\/strong><\/h2>\n<p><strong>Dr Rishi Handa<a class=\"footnote\" title=\"Dr Rishi Handa is Head of Sanskrit at St James Senior Boys school.\" id=\"return-footnote-95-3\" href=\"#footnote-95-3\" aria-label=\"Footnote 3\"><sup class=\"footnote\">[3]<\/sup><\/a><\/strong> looks at\u00a0<em>bhakti<\/em>\u00a0in Hinduism, exploring its common modes, the Hindu concept of enlightenment and how to achieve it, the importance of the Divine Name and the veneration of forms of the deities.<\/p>\n<p>&#8220;If any aspect of religiosity can be said to pervade India, it is\u00a0<em>bhakti<\/em>. In a land whose culture is filled with a plethora of\u00a0<em>dev\u012bs\u00a0<\/em>(goddesses) and\u00a0<em>devas\u00a0<\/em>(gods), it is the foremost way by which Hindus express and experience the Transcendent.<\/p>\n<p><em>Bhakti\u00a0<\/em>is best rendered in English as \u2018loving devotion\u2019, but it is much more than that. While common objects of\u00a0<em>bhakti\u00a0<\/em>can be one\u2019s\u00a0<em>guru\u00a0<\/em>(teacher) and one\u2019s country, this <em>bh\u0101va\u00a0<\/em>(emotion or feeling) is typically directed to\u00a0<em>\u012b\u015bvara\u00a0<\/em>(the divine, \u2018God\u2019). <em>Bhakti\u00a0 <\/em>can be articulated through gratitude, honoring of the deities, engaging in formal ritual service to a deity, hymn-singing, reading devotional scriptures, and constantly remembering the name of one\u2019s deity. This list is certainly not exhaustive.<\/p>\n<h3><strong>The nine modes of\u00a0<em>bhakti<\/em><\/strong><\/h3>\n<p>According to a number of Hindu texts, there are nine ways of expressing\u00a0<em>bhakti<\/em>. These differ depending on the text. According to two of the key Pur\u0101\u1e47as of Hinduism, the\u00a0<em>Bh\u0101gavata Pur\u0101\u1e47a\u00a0<\/em>centred on Krishna (also spelt K\u1e5b\u1e63\u1e47a), and the\u00a0<em>Vi\u1e63\u1e47u Pur\u0101\u1e47a<\/em>\u00a0(focused on Vishnu, also spelt Vi\u1e63\u1e47u), the nine ways are:<\/p>\n<p>&nbsp;<\/p>\n<ol>\n<li><em>Shravana<\/em>: Hearing the Lord\u2019s virtues, glories and stories.<\/li>\n<li><em>K\u012brtana<\/em>: Singing the Lord\u2019s glories in the form of hymns.<\/li>\n<li><em>Smarana<\/em>: Remembering the Lord at all times.<\/li>\n<li><em>P\u0101dasevana<\/em>: Serving the Lord\u2019s Feet.<\/li>\n<li><em>Archan\u0101<\/em>: Honouring the Lord.<\/li>\n<li><em>Vandan\u0101<\/em>: Prayer and prostration unto the Lord.<\/li>\n<li><em>D\u0101sya bhakti<\/em>: Being a servant of the Lord.<\/li>\n<li><em>S\u0101khya bhakti<\/em>: Friendship with the Lord.<\/li>\n<li><em>\u0100tma-nivedana<\/em>: Self-surrender to the Lord.<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<div class=\"textbox textbox--exercises\">\n<header class=\"textbox__header\">\n<p class=\"textbox__title\">A little summary&#8230;<\/p>\n<\/header>\n<div class=\"textbox__content\">\n<p>You might be feeling a little overwhelmed by all of this detail and history.\u00a0 Try a summary from Crash Course:<\/p>\n<p>&nbsp;<\/p>\n<p><iframe loading=\"lazy\" title=\"Crash Course Hinduism\" width=\"500\" height=\"281\" src=\"https:\/\/www.youtube.com\/embed\/0tpVZrsvK-k?feature=oembed&#38;rel=0\" frameborder=\"0\" allowfullscreen=\"allowfullscreen\"><\/iframe><\/p>\n<\/div>\n<\/div>\n<p>&nbsp;<\/p>\n<p><a href=\"https:\/\/mlpp.pressbooks.pub\/app\/uploads\/sites\/910\/2021\/03\/divider-5318234_640.png\"><img loading=\"lazy\" decoding=\"async\" class=\"aligncenter size-medium wp-image-33\" src=\"https:\/\/pressbooks.ulib.csuohio.edu\/moby-dick\/wp-content\/uploads\/sites\/180\/2024\/05\/divider-5318234_640-300x150.png\" alt=\"\" width=\"300\" height=\"150\" srcset=\"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/divider-5318234_640-300x150.png 300w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/divider-5318234_640-65x33.png 65w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/divider-5318234_640-225x113.png 225w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/divider-5318234_640-350x175.png 350w, https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-content\/uploads\/sites\/180\/2024\/05\/divider-5318234_640.png 640w\" sizes=\"auto, (max-width: 300px) 100vw, 300px\" \/><\/a><\/p>\n<p>&nbsp;<\/p>\n<div class=\"textbox\">\n<p>\u201cDiscovering Sacred Texts: Hinduism.\u201d <i>The British Library<\/i>, The British Library, 13 Sept. 2019, www.bl.uk\/sacred-texts\/videos\/hinduism.<\/p>\n<p>&nbsp;<\/p>\n<p>Lipner, Julius. \u201cHindu Deities.\u201d <i>The British Library: Discovering Sacred Texts<\/i>, The British Library, 3 Dec. 2018, www.bl.uk\/sacred-texts\/articles\/hindu-deities#authorBlock1.<\/p>\n<p>&nbsp;<\/p>\n<p>Lipner, Julius. \u201cThe Hindu Sacred Image and Its Iconography.\u201d <i>The British Library: Discovering Sacred Texts<\/i>, The British Library, 17 May 2019, www.bl.uk\/sacred-texts\/articles\/the-hindu-sacred-image-and-its-iconography.<\/p>\n<p>&nbsp;<\/p>\n<div>\n<p>Lipner, Julius. <i>British Library<\/i>, Discovering Sacred Texts, 2019, www.bl.uk\/sacred-texts\/articles\/sacred-texts-in-hinduism.<\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<p>Breiner, Andrew. \u201cThe 20th Century Transformation of the Dalit Movement in India.\u201d <i>The 20th Century Transformation of the Dalit Movement in India | Insights: Scholarly Work at the John W. Kluge Center<\/i>, 31 July 2020, blogs.loc.gov\/kluge\/2020\/07\/the-20th-century-transformation-of-the-dalit-movement-in-india\/.<\/p>\n<div><\/div>\n<div><\/div>\n<p>&nbsp;<\/p>\n<p>\u201cThe Core Tenets of Hinduism.\u201d <i>PBS LearningMedia<\/i>, GBH, 16 Dec. 2020, illinois.pbslearningmedia.org\/resource\/sj14-soc-hinduism\/the-core-tenets-of-hinduism\/#.WiF-ukqnFPY.<\/p>\n<p>&nbsp;<\/p>\n<p><i>Encyclop\u00e6dia Britannica<\/i>, Encyclop\u00e6dia Britannica, Inc., www.britannica.com\/.<\/p>\n<p>&nbsp;<\/p>\n<div><\/div>\n<div>\n<p>Green, John. \u201cCrash Course Hinduism.\u201d <i>Crash Course<\/i>, 11 Sept. 2012, youtu.be\/0tpVZrsvK-k.<\/p>\n<p>&nbsp;<\/p>\n<p>\u201cIndian Pantheons: Crash Course World Mythology #8.\u201d <i>Crash Course<\/i>, 14 Apr. 2017, youtu.be\/V_NJAJGCKD8.<\/p>\n<p>&nbsp;<\/p>\n<div><\/div>\n<div>\n<p>Johnson, Jean, and Donald Johnson. \u201cJati: The Caste System in India.\u201d <i>Asia Society<\/i>, 2021, asiasociety.org\/education\/jati-caste-system-india.<\/p>\n<div><\/div>\n<\/div>\n<\/div>\n<\/div>\n<div><\/div>\n<div><\/div>\n<p>&nbsp;<\/p>\n<div id=\"import-auto-id1364200\" class=\"os-figure\"><\/div>\n<hr class=\"before-footnotes clear\" \/><div class=\"footnotes\"><ol><li id=\"footnote-95-1\">https:\/\/asiasociety.org\/education\/jati-caste-system-india <a href=\"#return-footnote-95-1\" class=\"return-footnote\" aria-label=\"Return to footnote 1\">&crarr;<\/a><\/li><li id=\"footnote-95-2\">Julius Lipner is Professor Emeritus in Hinduism and the Comparative Study of Religion in the Faculty of Divinity at the University of Cambridge. He specializes in Hindu philosophical theology and modern Hinduism and in the relationship between Hinduism and Christianity. His published works include The Face of Truth: A Study of Meaning and Metaphysics in the Ved\u0101ntic Theology of R\u0101m\u0101nuja (1986), Brahmabandhab Upadhyay: The Life and Thought of a Revolutionary (1999), \u0100nandamath or The Sacred Brotherhood (2005), Hindus: their religious beliefs and practices (2nd ed. 2010), and Hindu Images and their Worship with special reference to Vai\u015f\u0146avism: A Philosophical-Theological inquiry (2017), and numerous journal articles. He is an Emeritus Fellow of Clare Hall, University of Cambridge, and a Fellow of the British Academy. <a href=\"#return-footnote-95-2\" class=\"return-footnote\" aria-label=\"Return to footnote 2\">&crarr;<\/a><\/li><li id=\"footnote-95-3\">Dr Rishi Handa is Head of Sanskrit at St James Senior Boys school. <a href=\"#return-footnote-95-3\" class=\"return-footnote\" aria-label=\"Return to footnote 3\">&crarr;<\/a><\/li><\/ol><\/div>","protected":false},"author":7,"menu_order":1,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"chapter-type":[],"contributor":[],"license":[],"class_list":["post-95","chapter","type-chapter","status-publish","hentry"],"part":84,"_links":{"self":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/pressbooks\/v2\/chapters\/95","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/wp\/v2\/users\/7"}],"version-history":[{"count":2,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/pressbooks\/v2\/chapters\/95\/revisions"}],"predecessor-version":[{"id":260,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/pressbooks\/v2\/chapters\/95\/revisions\/260"}],"part":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/pressbooks\/v2\/parts\/84"}],"metadata":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/pressbooks\/v2\/chapters\/95\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/wp\/v2\/media?parent=95"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/pressbooks\/v2\/chapter-type?post=95"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/wp\/v2\/contributor?post=95"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/pressbooks.ulib.csuohio.edu\/understandingreligion\/wp-json\/wp\/v2\/license?post=95"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}