Professional Documents
Culture Documents
An Introduction To The Major World Religions of India
An Introduction To The Major World Religions of India
Robert R. Wadholm
I. Introduction
A. The text that will be utilized in this twelve week teaching module on world
1. It includes the history of each major world religion, its founders and
present state of each religion, and major doctrines, divisions, and holy
2. Hopfe and Woodward include several religions that are not covered in
other introductory texts on religion (Fisher 1999; Hume 1959). The text is
very basic and general in its analyses (making it ideal for use in an
introductory course) .
online and in CD-ROM format, and includes color and black and white
world religions.
0
5. The text is not written from a single religious perspective, but instead
B. The major world religions of India that will be introduced are: Basic Religions,
classified with other religions that arose in the Middle East (i.e. Judaism,
originated in India and retains many distinctive Indian traits (at one time in
its history it dominated Indian religion and nearly forced Vedic and
3. Basic religions, while they are not unique to India, do appear to have
arisen and have been developed all over the world throughout the several
millennia of human history, and they existed in India prior to the other
1
limit our discussion of basic religions to the presentation of a few
C. Each of the five major world religions of India will be analyzed separately.
2
Week 2: Introducing the Topic (Continued)
1. “Major” refers both to the number of adherents and to the impact of the
4. “Of India” refers to the Indian origination of the religions that will be
explored.
come from (e.g. their worldviews, first languages, cultures, and religions).
3
b) Discuss the importance of religion to technology, science, and
economics.
ecology.
scenes.
pantheism).
4
Week Three: Basic Religions
3. Little is known about the early basic religions of India (Hopfe and
other major world religions of India and to valuate aspects that have been
5
borrowed from basic religious belief and practice by the other major world
religions of India.
1. Animism is “the belief that nature is alive with spirits that have feelings
3. Divination is the belief that humans can obtain knowledge of the future
4. Taboo is the belief that certain actions have negative impacts on society
and that certain holy persons, places, and objects must be left alone by
6. Myths are “stories about the dealings of the gods with humans” (25).
Usually the idol is made to look like (or represent) a holy person, animal,
or god. Shrines and monuments are also used to venerate gods, holy
6
8. Syncretism (e.g., with Buddhism, Hinduism, Jainism, and other basic
religions) has affected many (if not all) of the world’s basic religions.
c) They help to explain the origin and nature of the material world.
powerlessness.
d) They lack any absolute moral standards and often fail to provide
7
Week Four: Hinduism
III. Hinduism
gods.
and development.
worship.
northern Iran) to India from 1750 to 1200 B.C.E. (Hopfe and Woodward
2005, 76).
8
c) They borrowed extensively from early Aryan religion and mixed
3. In the late Vedic period (between the 10th and 7th centuries B.C.E.), the
rituals and the more popular gods specifically associated with the
9
performance of sacrifices (especially the god of fire) (Hopkins 1971, 17).
composed by Hindu priests that dealt with sacrifices (Hume 1959, 24).
1971, 27).
(31).
rituals (34).
e) Later, “fear arose that even this state (of immortality in paradise)
was not free from death,” due to the finite nature of the rituals
performed (34).
inquisitive context.
10
Week Five: Hinduism (Continued)
ritual sacrifices were the universe. Brahman (the Ultimate Supreme Being)
sustains the power of the sacrifices, and thus sustains the universe
(Hopkins 1971, 38). The self (atman) of humans are to be identified with
doctrines.
Brihadaranyaka 4.4.24–28).
11
6) Release from samsara (“passage,” the transient and
century B.C.E.
1965, 80–81).
d) Major political and social changes from the 4th to 3rd centuries
5. From 300 B.C.E. to 300 C.E. the religious legalism of Indian culture
and early Vedic Hinduism was codified in The Law of Manu. The
12
emphasis on law in Hinduism. This period has thus been called the period
c) “The moral aims of the era are summed up in the following ten
13
6. In the early centuries of the 1st millennium A.D., Hindus began to
of theism reemerged (Hopkins 1971, 64). This new, more popular form of
individualization of religion.
14
seen as “divine power made manifest in form” (Hopkins 1971,
113).
15
Week Six: Hinduism (Continued)
7. Five main forms of modern Hinduism have developed over the last
pragmatism.
16
popular level, and above that we find the ethical spirituality
17
logical development of the religion of the Hindus”
1971, 11). The three realms of divine activity were the sky, the
atmosphere, and the earth (11). The powers of nature controlled the lives
cycle of birth, death, and rebirth of humans and the universe. Rebirth in
5.10.7). Samsara and reincarnation are key themes in all the major world
18
reincarnation is referred to as metempsychosis, and finds as its
(70–73).
d. The Aryans that left Iran and in the end settled in India
Zoroastrianism (223).
about the same time that the idea of reincarnation entered into
19
g. The idea that a similar formulation of reincarnation based on a
h. The two most probable scenarios for the creation and spread of
Greece.
20
Week Seven: Hinduism (Continued)
3. Karma “is based on the premise that the whole world order rests on
thoughts, feelings, desires, and actions, from this and past lives, and makes
karma and the caste system. “It is only within the caste framework that the
2005, 85).
versa, then read The Law of Manu 12:9 (qtd. in Hopfe and
mental and physical disciplines and ascetic practices (Walker 1968b, 616).
There are various forms of yoga, each of which includes several steps.
21
b. Bhakti yoga is salvation through faith.
in the body.
favor and salvation (Walker 1968a, 138). Personal gods are worshipped,
Gita) that proclaims the illusory nature of “the whole manifold world of
denies the reality of all particulars in the phenoumenal world and affirms
the ultimate unity of all reality (Joad 1965, 97). Discuss some implications
of this idea, and read the Bhagavad Gita chapter 2, verses 11–24 (trans.
Mascaro 1962).
22
c. Religion often permeates the lives of its followers (Hume 1959,
41).
synthesis).
samsara.
23
community building. Discuss whether or not Hinduism can form
24
Week Eight: Jainism
IV. Jainism
(“great hero”), has traditionally been identified as its founder (Hopfe and
Tell the Jain story of the blind men and the elephant (120).
25
is not given to you, for property and objects are not worth
the same time (the sixth century B.C.E.). Both religions protested against
traditional Vedic Hinduism and the caste system, but retained many
life (from large animals to tiny bugs). Subsequently, most Jains avoid
self-saving nature of Jainism (19). Read the Jain parable of the man in the
well (123–124).
26
5. The ideal of disattachment from worldly life derives from Jainism’s
philosophical duality (the soul is living, eternal, and valuable, while the
entire material universe is lifeless and evil) (118). Action and attachment
6. Moksha (release from the cycles of life, death and rebirth) is a true
27
Week Nine: Buddhism
V. Buddhism
Northern India in the sixth century B.C.E. with the name of Guatama
Siddartha (“he who fulfills his purpose”) of the Shakya clan (Mishra 2004,
95).
hundred years after his death) reveal that he was the son of a
Kshatriya raja (an Indian ruler), and that his mother, Maya, died
when he was seven days old (Hopfe and Woodward 2005, 127;
monk.
people.
28
3) His father’s plan failed when Siddartha left his father’s
palace one day and saw each of the four sights. After this,
Siddartha left his home and family behind (by this time,
d. Siddartha sat for many days and meditated beneath a fig (bodhi)
enlightenment.
e. From that moment on, he was the Buddha, and his teachings on
2. Ultimately, Buddha (and his followers after him) sought liberation from
samsara (“wandering”).
struggles to free itself from death like a fish striving for water
29
b. The key to escape from death (and consequently samsara) is
appearance, then the King of death has no power over him” (v.
170).
enlightenment, and rise above good and evil, dispelling all fear (v.
3. Buddha claimed that he had brought his own mortal mind “to the joy of
which are the Buddha, the dharma (the teachings of Buddha), and
the religion) is: “I take refuge in the Buddha. I take refuge in the
b. The refuge that is safe and free from sorrow and suffering is the
192).
1) Suffering exists.
30
2) Suffering is caused by attachment and desire.
cycle of samsara.
4. Shortly following Buddha’s death conflicts arose over the role and
teachings of Buddha. At the present, there are two main groups within
Snellgrove (2002) argues that Hinayana and Mahayana Buddhism are not
“two distinct phases,” but are instead “two fluctuating tendencies, usually
texts” (32).
31
develop “inner qualities”), and Zen Buddhism (in which
32
2. They are thought to mirror early Buddhism more closely
33
Week Ten: Buddhism (Continued)
2004, 505).
(by introspection).
34
B. Discuss the central doctrines of Buddhism.
beings” (Lopez 2004, 554). This had been a central concern of Hinduism,
and now became of utmost importance to Buddha and his followers. The
A person must analyze his or her own sins, but not contemplate other’s
a. The person who does evil suffers in this world and in the next
world (v. 15), “but the greatest of all sins is indeed the sin of
ignorance. Throw this sin away, O man, and become pure from
35
5. Nirvana is the end result of true enlightenment. Nirvana means
“extinguished like a candle” (Hopfe and Woodward 2005, 132), and is the
disattachment is complete.
action go hand in hand. Lay Buddhists and monks have various rules of
b. Humans are the root of their own evil. “Any wrong or evil a man
the foolish man as a hard stone grinds the weaker stone” (v. 161).
If people sin, they are the only ones responsible for their sins.
at a time builds up eventually into great evil. Therefore, all evil and
36
1) There are no places a person can go to escape from evil
e. “Some people are born on this earth; those who do evil are
reborn in hell; the righteous go to heaven; but those who are pure
reach Nirvana” (v. 126). The liar (v. 306), the evil man (v. 307),
the hypocrite (v. 307), the adulterer (vv. 309–310), the person who
imperfectly lives an ascetic life (v. 311), and “those who carelessly
allow their life to pass by” are all on the path of hell and are going
7. Buddha taught that humans are without souls (or true “selves”) because
2005, 132).
sense of life lived with perpetual loss” (Zacharias 2001, 40). The Hindu
37
idea of karma (the belief that past actions, even from previous lives,
individual in the universe. Death and subsequent rebirth are seen as the
climax of suffering.
9. In most forms of Buddhism, the Buddha takes a central role (in place of
the gods of ancient Vedic Hinduism). Buddha taught that “even the gods
long to be the Buddhas who are awake and watch” (Dhammapada, v. 181).
commune with his followers. People must look for answers to the
c. eternal in the eternal. “All things indeed pass away, but the
d. Although the Buddhas are without souls (they are anatman) and
only illusions in this world (v. 170; Lopez 2004, 460), the disciples
38
Week Eleven: Buddhism (Continued) and Sikhism
salvation.
compassion for other humans (if other people’s souls are not real,
they are not worth saving, for in the end nothing will be saved)
(87).
b. It is world-denying.
VI. Sikhism
39
From that time onward Muslims and Hindus have had violent and hostile
the two groups and synthesize their religions. By the 15th century
Hinduism and Islam had developed several similar practices, including the
propose that Islam and Hinduism were in fact different aspects of the same
religion.
(157).
Kabir) was born in the Indian region of Punjab. Nanak became the founder
of Sikhism.
that Muslims and Hindus had distinct beliefs and practices. But
Nanak stressed that before God all people are equal, and that
40
b. Nanak taught the unity of God. God created all, and pervades
and full of grace, enlightening those who earnestly seek him (23).
sesame seed. But he who hears and believes and loves the Name
(20).
faith be your prayer mat, let honest living be your Koran, let
modesty be the rules of observance, let piety be the fasts you keep;
41
a. The third Sikh guru, Amardas, reasoned that castes were
false classifications because all men were equal before God, and
even the lowliest may know God and be a true Brahmin (30–31).
c. Seven of the first gurus contributed to the Adi Granth, the Sikh’s
including several Hindu and Muslim holy men. The last human
as the living guru of Sikhs on earth. Since then, Sikhs have been
important text to Sikhs, but is given less authority than the Adi
Sikhs and to disavow any remains of the caste system, Sikhs all
42
followed the last guru in changing their last names to Singh
f. There are only about nineteen million Sikhs in the world today,
1. The unity of God is the central doctrine of Sikhism (Kalsi 1999, 17).
Gobind Singh, the tenth guru, said “the temple and the mosque are the
same. So are Hindu worship and Muslim prayer” (22). Read and discuss
the Japji, which is memorized and recited every day by Sikhs (qtd. in
life, death, and rebirth). Believers must not be mere spectators, or live as
must follow the guru and believe in God’s oneness and the equality of
humanity. When people escape the cycle, they attain spiritual liberation
43
and merge with God. Thus, Sikhism embraces a form of eschatological
monism.
sometimes as impersonal.
b. While the sacred writings are greatly revered as the great living
know the content of their scriptures (Hume 1959, 98). This is not
a questionable enterprise.
44
Week Twelve: Conclusions
VII. Conclusions
this theological and metaphysical idea has been the centerpiece of Indian
2. Karma. All of the major world religions of India embrace the concept of
karma. Escape from both karma and reincarnation are central motivations
3. World denial. Each of the major world religions of India follows some
form of world denial. While Jains are perhaps the most extreme (and
4. Temples. Hindus, Jains, and Sikhs all have some types of temples used
for worship and rituals and for ascetic practices. Some forms of Buddhism
are opposed to the use of temples (due to their rejection of the efficacy of
theism). Nevertheless, many Buddhists are very close to the other major
India.
45
1. Monism.
pantheism.
leads to monism at some point in the future) (Hume 1959, 57, 84).
history, but now they often accept the belief in gods (58).
46
3. The caste system.
degree.
4. Sacred scriptures.
scriptures.
c. Most of the adherents in all the major religions of India are not
58).
47
e. None of the major world religions of India claim that their
5. Idolatry.
23).
consistently).
e. Sikhs affirm the present reality of the soul, assert that all souls
are kindred, and teach that at the end of time all souls will become
48
C. Explore avenues of dialogue between the major world religions of India.
1. Discuss how the major world religions of India might dialogue with one
2. Discuss how the major world religions of the West might dialogue with
the major world religions of India, and ask “What might be the results of
such dialogue?”
3. Discuss how Christian exclusivists might reach out and share the gospel
49
REFERENCE LIST
Fisher, Mary Pat. 1999. Religion in the Twenty-first Century. Upper Saddle River, NJ:
Pearson.
Hall, William T., Richard B. Pilgrim, and Ronald R. Cavanagh. 1985. Religion: An
Introduction. San Fransisco: Harper and Row.
Hopfe, Lewis M. and Mark R. Woodward. 2005. Religions of the World, 9th Ed.: Media
and Research Update. Upper Saddle River, NJ: Pearson.
Hopkins, Thomas J. 1971. The Hindu Religious Tradition. Belmont, CA: Wadsworth.
Hume, Robert Ernest. 1959. The World’s Living Religions, Rev. Ed. New York: Charles
Scribner’s Sons.
Jowett, Benjamin, trans. 1992. Phaedo, In The Trial and Death of Socrates: Four
Dialogues. New York: Dover.
Kalsi, Sewa Singh. 1999. Simple Guide to Sikhism. Folkestone, UK: Global Books.
Lopez, Donald S., Jr., Ed. 2004. Buddhist Scriptures. New York: Penguin Books.
Mascaro, Juan, trans. 1962. The Bhagavad Gita. New York: Penguin Books.
Mascetti, Manuela Dunn. 1996. Koans: The Lessons of Zen. New York: Hyperion.
Mishra, Pankaj. 2004. An End to Suffering: The Buddha in the World. New York: Farrar,
Straus and Giroux.
Snellgrove, David. 2002. Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan
Successors. Boston: Shambhala.
50
Tillich, Paul. 1969. What is Religion? trans. James Luther Adams. New York: Harper and
Row.
Walker, Benjamin. 1968a. The Hindu World: An Encyclopedic Survey of Hinduism, Vol.
1. New York: Frederick A. Praeger.
--------. 1968b. The Hindu World: An Encyclopedic Survey of Hinduism, Vol. 2. New
York: Frederick A. Praeger.
Zacharias, Ravi. 2001. The Lotus and the Cross: Jesus Talks with Buddha. Sisters, OR:
Multnoma.
51