Group 4 Presentation

Hinduism
INTRODUCTION TO WORLD RELIGIONS & BELIEF SYSTEM
Hinduism
 Hinduism
is a religion with various Gods and Goddesses.
 Hinduism

is a religion with various Gods and Goddesses.

Hinduism is the largest religion in the Indian subcontinent,

and the third largest religion in the world.
Three other
religions that
sprung in
India have
their origins in
Hinduism.
Around sixth
century B.C.E.
and in the
fifteenth
century C.E.
Three other
religions that sixth century B.C.E.
sprung in
India have Jainism
their origins in
Hinduism.
Buddhism
Around sixth
century B.C.E. fifteenth century C.E.
and in the
fifteenth Sikhism
century C.E.
 Aum (or Om)
Hindu Sacred Symbol
Symbolizes the Universe and the ultimate reality. It is the
most important Hindu symbols. At the dawn of creation, from
emptiness first emerged a syllable consisting of three letters – A-
U-M (often written as OM).
 Sanatana Dharma, in Hinduism, term used to
denote the “eternal” or absolute set of duties or
religiously ordained practices incumbent upon
all Hindus, regardless of class, caste, or sect.

Sanatana
Dharma
Eternal religions which
believe in soul and
rebirth.
 Sanatana Dharma, in Hinduism, term used to
denote the “eternal” or absolute set of duties or
religiously ordained practices incumbent upon
all Hindus, regardless of class, caste, or sect.

Sanatana dharma is contrasted

Sanatana with svadharma, one’s “own duty” or the
Dharma particular duties enjoined upon an
individual according to his or her class or
Eternal religions which caste and stage of life.
believe in soul and
rebirth.

Dharma
In Hinduism, dharma is the religious and
moral law governing individual conduct and is
one of the four ends of life.
In addition to the dharma
that applies to everyone
(sadharana dharma)—
consisting of truthfulness,
non-injury, and generosity,
among other virtues—
there is also a specific
dharma (svadharma) to be
followed according to one’s
class, status, and station in
life.

Dharma
In Hinduism, dharma is the religious and
moral law governing individual conduct and is
one of the four ends of life.
In addition to the dharma
that applies to everyone
(sadharana dharma)—
consisting of truthfulness,
non-injury, and generosity,
among other virtues—
there is also a specific
dharma (svadharma) to be
followed according to one’s
class, status, and station in
life.
Following the Dharma that is suited to one's state of life is the epitome
religious practice as a Hindu.

Philosophical and theological principles are important in

assisting the person to fulfill one's duties to the Divine and
other living beings, but the most important thing is adherence
to right conduct and practice at all times.
Hinduism as “Vedic Religion”.
Like any religious system, Hinduism was able to preserve important teachings in
sacred writings that contain foundational elements of doctrine, morality, and
worship, These sacred writings are called the Vedas, for which reason Hinduism
is also referred to as Vaidika Dharma or "Religion of the Vedas." The term
"veda" in Sanskrit means "knowledge," and has already been committed to
memory by sages and passed on to disciples before it was recorded in writing.
An initial look at the Vedas will reveal that it is a very diverse collection of
writings that span centuries, and unlike the Torah (Judaism), the Bible
(Christianity), or the Qu'ran (Islam), the Vedas are not contained in a single
volume. The earliest Vedic literature is a collection of hymns to the gods, while
the later chapters and volumes include dialogues, stories, and sagely advice from
ascetics and religious masters.
Vedas
There are two types of scriptures in
the Hindu tradition: the Shruti
scripture (meaning "that which is
heard"), which contains
fundamental elements of Hindu
philosophy and morality. The Shruti
scriptures, which are primarily the
four Vedas, are considered to be of
divine origin as revealed to sages
(called rishis) who received these
truths through deep meditation.
Vedas
There are two types of scriptures in
the Hindu tradition: the Shruti
scripture (meaning "that which is
heard"), which contains
fundamental elements of Hindu
philosophy and morality. The Shruti
scriptures, which are primarily the
four Vedas, are considered to be of
divine origin as revealed to sages
(called rishis) who received these
truths through deep meditation.
Each of the four Vedas are
further subdivided into four
types of religious literature:

• Aranyakas - rituals, observances.

• Brahmanas - commentaries on said rituals.
• Samhitas - benedictions, prayers, mantras.
• Upanishads – philosophical narratives and dialogues.
• Aranyakas
Aranyakas are philosophical meditations on
soul, world, God, and other subjects
exemplified by the hermits and ascetics.

The Aranyakas (/ɑːˈrʌnjəkəz/; Sanskrit

: आरण्यक; IAST: āraṇyaka ) are a part of the
ancient Indian Vedas concerned with the
meaning of ritual sacrifice. They typically
represent the later sections of the Vedas, and
are one of many layers of Vedic texts.
• Brahmanas

The Brahmanas (/ˈbrɑːmənəz/; Sanskrit: ब्राह्मणम्, Brāhmaṇam) are Vedic

śruti works attached to the Samhitas (hymns and mantras) of the Rig,
Sama, Yajur, and Atharva Vedas.

They are a secondary layer or classification of Sanskrit

texts embedded within each Veda, which explain and
instruct on the performance of Vedic rituals (in which the
related Samhitas are recited) and other Rituals perfomed
by priests.
Samhitas
The Samhitas are the most ancient part of the Vedas, which are the
most ancient Hindu and yogic texts. The Samhitas contain mantras,
prayers, litanies and hymns to God.

Saṃhitā literally means "put together, joined, union", a

"collection", and "a methodically, rule-based combination of text or
verses". Saṃhitā also refers to the most ancient layer of text in the
Vedas, consisting of mantras, hymns, prayers, litanies and
benedictions.
Upanishads
The Upanishads are late Vedic and post-Vedic Sanskrit texts that
"document the transition from the archaic ritualism of the Veda into
new religious ideas and institutions" and the emergence of the central
religious concepts of Hinduism.

While among the most important literature in the history of Indian

religions and culture, the Upanishads document a wide variety of
"rites, incarnations, and esoteric knowledge" departing from Vedic
ritualism and interpreted in various ways in the later commentarial
traditions.
Aranyakas Brahmanas Samhitas Upanishads
Malibu Hindu Temple
Malibu Hindu Temple
Malibu Hindu Temple is a Hindu temple built in
the traditional South Indian style, and dedicated to
the worship of the Hindu god Venkateswara. It is
located in the Santa Monica Mountains, in the city
of Calabasas near Malibu,
California.
The temple has many gatherings for ceremonies and
provides numerous space for meditation, picnics, and
it has a full stage for special cultural and Hindu
programs.
The Hindu temple has two complexes – the upper
complex with Lord Venkateswara as the presiding deity
and the lower complex with Lord Shiva as the
presiding deity.

In addition to the presiding deity, both compounds

have shrines for other deities.
The Trimurti
 Vishnu
God of Preservation
the great maintainer who often appears in
various incarnations (avatara) to provide
salvation for humanity.
Some of his best-known avatars, who are
tremendously popular and beloved
throughout Hindu India, are the gods
Krishna and Rama.
Brahma is commonly depicted as a re
golden-complexioned bearded man w
four heads and hands. His four heads
represent the four Vedas and are point
to the four cardinal directions.
He is seated on a lotus and his vahana
(mount) is a hamsa (swan, goose or
crane). According to the scriptures,
Brahma created his children from his
mind and thus, they are referred to as
Manasaputra.
 Brahma
The Creator
Brahma is commonly depicted as a red or In the Shaivite tradition, Shiva is the
ars in
golden-complexioned bearded man with Supreme Lord who creates, protects
vide
four heads and hands. His four heads transforms the universe.
represent the four Vedas and are pointed
to the four cardinal directions. He is the Supreme Being in Shaivism
one of the major traditions within
He is seated on a lotus and his vahana Hinduism.
(mount) is a hamsa (swan, goose or Shiva is known as The Destroyer wi
crane). According to the scriptures, the Trimurti, the Hindu trinity which
Brahma created his children from his includes Brahma and Vishnu.
mind and thus, they are referred to as
Manasaputra.
 Shiva
The Destroyer
In the Shaivite tradition, Shiva is the
arsSupreme
in Lord who creates, protects and
vide
transforms the universe.

He is the Supreme Being in Shaivism,

one of the major traditions within
Hinduism.
Shiva is known as The Destroyer within
the Trimurti, the Hindu trinity which also
includes Brahma and Vishnu.
 The Trimurti

ars in
vide
 The Trimurti
Despite this multiplicity of deities in the Hindu pantheon, the Vedas say that
deities or gods are ultimately manifestations of one Divine Principle. According
ars to
in the Upanishads, this Divine Principle is referred to as the Brahman, or the
videAbsolute ( to be confused with Brahma, the creator deity). The Brahman is the
eternal, uncreated and all-pervasive Reality that has no form, and keeps the
universe in existence. the Vedas, the Brahman is impersonal, although some
passages refer to its person attributes. Because it is mostly impersonal, Brahman
is not seen by Hindus as a direct object of worship, although it is seen as the most
supreme of all beings. Without fuller appreciation of Brahman, most outsiders
think that Hinduism is polytheistic (worship many deities). In reality, the notion
of Brahman demonstrates Hinduism belief in a single Absolute Reality, although
this oneness of Divine Principles interpreted differently as compared to traditional
monotheistic religions such Judaism, Christianity, and Islam.
 A Permanent Self (Soul): Atman
Hinduism believes in the Doctrine of the Atman, which claims that
there "soul" (called atman) in each and every living creature. In the
ars in conventional sense is the atman that assumes a physical body (through
vide reincarnation) depending on merits of one's deeds.

It is the atman that transfers (or "transmigrates during death and rebirth so
that one's present life in the earthly realm is connected to all previous liv
es until liberation is reached (see discussion on
samur
in the next section) The atman is thus the life principle or the essence of l
ife itself, and without it nothing can remain in existence. This is the reaso
n why all living beings have an "
innermost self" (which is the arman); it is what makes them alive.
 The atman, however, is connected to the Brahman, which, as already mentioned, is
the one Divine Principle that brings unity to the universe. It is more relevant to
speak of the Brahman-atman, or the Absolute Self, which is where the Doctrine of
arsAtman
in is linked to Hinduism's view of God. The Brahman-atman points to the
fundamental link that all beings have with the Absolute. Without this connection,
vide
the existence of the individual diman has no meaning because it is cut from its
source that gives it life. This is also the reason why all living beings, including
humans, animals, and plants, are connected to each other in very intimate ways.
This is taken seriously by Hindus that they believe that hurting another being
ultimately means hurting oneself because the connection between the two beings
(and with the Brahman-atman) is severed, thus causing suffering. This is the reason
why Hinduism is against the killing of any kind of living being (practice of ahimsa,
or nonviolence to all beings).
Karma, Samsara, and Moksha
 Karma
Karma is a concept of Hinduism which
describes a system in which beneficial
effects are derived from past beneficial
beauty and harmful effects from past
harmful actions, creating a system of
actions and reactions throughout a soul's
(jivatman's) reincarnated lives, forming a
cycle of rebirth. The causality is said to
apply not only to the material world but
also to our thoughts, words, actions, and
actions that others do under our
instructions.
 Karma
Karma is a concept of Hinduism which
describes a system in which beneficial
effects are derived from past beneficial
beauty and harmful effects from past
harmful actions, creating a system of
actions and reactions throughout a soul's
(jivatman's) reincarnated lives, forming a
cycle of rebirth. The causality is said to
apply not only to the material world but
also to our thoughts, words, actions, and
actions that others do under our
instructions.
The use of the word "karma" in Philippine languages is
interesting, to say the least. We usually say "karma"
when we want something bad to happen to someone who
has done something ill or improper to us. For example,
we usually say Ma-karma ka sana! (hope you suffer
karma!) or May karma rin 'yan! (He/She will have karma
soon enough!). The origin of the word karma is Sanskrit,
but it does not primarily mean misfortune or bad luck.
Karma simply means "action" but more so, the
consequences of one's action. The law of karma, which is
adhered to in Hinduism, means that the person's actions
in the present will have consequences, and thus will
shape the person's future. As an ethical principle, the law
of karma is a strong teaching: It says that there is nothing
that can prevent the consequences of one's actions. It will
affect the individual's future, either in this life or in the
next.
The law of karma is closely involved with the Hindu doctrine of reincarnation. Hinduism
believes that when a person dies, a person is reborn as another being in the future. The
determining factor that decides the state of the person's rebirth is his/her actions. An
individual who commits good deeds, follows the teachings, and is devoted to his/her
duties will be born in higher states or higher castes (see caste system), while an individual
who neglects his/her duties, commits evil acts, and disobeys Vedic teachings is reborn in
lower realms or in lower castes. Reincarnation happens when the atman (soul) leaves its
material receptacle (body) and finds another material receptacle to reside on in another
life cycle. This process of transferring is called transmigration of soul. Because the atman
transfers into another material receptacle, another cycle of life is started, which will repeat
itself again and again. This cycle (sometimes called wheel) of birth-death-rebirth is called
samsara. An atman that has not achieved the sufficient level of enlightenment and
detachment from material goods and pleasures will be reborn again and again in different
material receptacles. The goal of spiritual practice, therefore, is to end this cycle and stop
the wheel of samsara.
SAMASARA
 SAMASARA

The concept of saṃsāra has roots in the post-Vedic literature; the theory is not discussed in the
Vedas themselves. It appears in developed form, but without mechanistic details, in the early
Upanishads. The full exposition of the saṃsāra doctrine is found in Śramaṇic movements such
as early Buddhism and Jainism, as well as various schools of Hindu philosophy after about the
mid-1st millennium BCE. The saṃsāra doctrine is tied to the karma theory of Hinduism, and
the liberation from saṃsāra has been at the core of the spiritual quest of Indian traditions, as
well as their internal disagreements.
Is this end of samsara possible?
According to Hindu beliefs, it is possible.
The end of the wheel of samsara is
experienced as momentous release or
liberation from the seemingly never-
ending cycle of birth, death, and rebirth.
This experience is called moksha, and it
is the aim of serious spiritual
practitioners to achieve moksha within
their lifetime. If moksha is achieved, the
atman does not look for a material
receptacle to reside on and unites with
the Brahman-atman, the principle of all
life in the universe.
 The Caste System
The traditional social structure that closely follows
Hindu principles of karma and samsara is called the
caste system. It is interesting, however, that the word
"caste" is not Indian in origin: It is actually
Portuguese, which means "chaste" or "pure." The
Portuguese who colonized certain parts of India
observed that Indians had a system of segregating
themselves from others who come from different
families or occupations. Among the Indians, the term
they use is jati, a social rank one receives upon birth.
Jati is a social classification system that determines
one's rank on the basis of the family's occupation.
There are four main jatis in different varnas (social groups) arranged from
highest to lowest: (1) Brahmins, (2) Kshatriyas, (3) Vaishyas, and (4)
Shudras, Each of these varnas, in turn, have their own sub-varnas
depending on the combination of different occupations practiced by a
single individual. Determining the actual caste
Brahmins

Kshatriyas

Vaishyas

Shudras
Brahmins Priests

Kshatriyas Warriors

Vaishyas
Merchants

Shudras Peasants
 The Brahmins are the caste from which Hindu priests are
Brahmins drawn, and are responsible for teaching and maintaining
sacred knowledge.
 The Kshatriyas are the second highest caste within the Varna
Kshatriyas system.
Sometimes referred to as Ksatriyas, the name for this caste is
derived from the Sanskrit word kshatra, meaning "power and
authority."
They serve as both rulers in times of peace and
as warriors in times of battle.
Vaishyas Vaishya is the third Varna represented by agriculturalists,
traders, money lenders, and those involved in commerce.

Vaishyas are also the twice-born and go to the Brahmins'

ashram to learn the rules of a virtuous life and to refrain from
intentional or accidental misconduct.
Shudras
Shudra or Shoodra is the bottom caste of the four
varnas of the Hindu caste system and social order in
ancient India.
The third caste, the Vaishyas, makes up the economic specialists and
merchants. They are responsible for producing food and other goods and
exchanging them in markets for everyone's benefit. The last caste, the
Shudras, consists of manual laborers, They are considered impure because
of the nature of their job, which are usually trash collectors, embalmers, or
undertakers (those working in graveyards). In due course they became
known as "the untouchables" because of their association with impure or
dirty stuff.
The caste system formed one of the important foundations in organizing
Indian society. Its original intention was to reflect an individual's talent and
skill and his/her contribution to society. As a form of social organization,
however, the caste system became an instrument of stratification, that is, the
separation and subordination among different types of people. This is taken
seriously by most Indians that they will not consider marriage with someone
from the lower caste because of their low status in society and perceived
ritual impurity
 The caste system has had its vocal critics who claim that it is
unjust and tramples a person's human rights. One of its most
severe critics is Mohandas Karamchand Gandhi, more well
known as Mahatma Gandhi (1869-1948), a social activist and
critic who attacked the caste system and called the Shudras,
who were the least among the castes, as harijans, or "children
of God." In 1948, the then newly enacted Indian Constitution
legally abolished the caste system. Its influence, however, is
e still pervasive, and it is still used to determine social rank and
prestige up to the present day
e
 Mahatma Gandhi
Better known as the Mahatma, or great soul,
Gandhi was an Indian lawyer who led his
country to freedom from British colonial rule in
1947.

“Be the change that you wish to see in the world.”

 Mahatma Gandhi
Better known as the Mahatma, or great soul,

Puja
Gandhi was an Indian lawyer who led his
country to freedom from British colonial rule in
1947.

“Be the change that you wish to see in the world.”

 Puja
The most common way to express worship for deities is the puja. It
consists offering mostly material goods and ritual acts to the altar of a
god or goddess.Mahatma
There areGandhi
no clear-cut prescriptions in doing the puja,
andBetter
its performance varies accord
known as the Mahatma, to soul,
or great local custom, the capabilities of the
Gandhi was
worshiper, andan
theIndian
typelawyer who led Pujas
of offerings. his me be made in home altars or
incountry to freedom from British colonial rule in
temples.
1947.
When it is done in homes, the essence of the rituals is to welcome the
deity as a guest. The images of the god or goddess,
“Be the change that you wish to see in the world.”
which is th
representation of the deity's presence, is bathed, clothed, and then fed in
an elaborated manner. After the ritual of cleansing and feeding, the
worshipers make a symbol gesture by waving the lamp in front of the
image as a sign of worship and devotion
 Puja
When pujas are done in temples, worshipers follow stricter rules
to ascertain the purity of one's offering to the deity. The Brahmin
handles theMahatma
offering and offers it the deity's altar. In Hindu
Gandhi
temples, thereasistheusually
Better known an inner
Mahatma, or greatsanctuary
soul, devoted to deity that
only Brahmins
Gandhi was an may
Indianaccess; the outer
lawyer who led hissanctuary and courtyard are
general.
country to freedom from British colonial rule in
1947.
The puja is an important dimension of the religious life of most Hindus. It is their way of
communicating with the Divine. The rituals associated with the puja enable the worshiper
to bracket the complexities of everyday life and enter into sacred time where one
“Be the change that you wish to see in the world.”
encounters the deity. The goal of the puja is darshan, where the devotee "exchanges
glances" with the god or goddess. The darshan is an intimate encounter between the two,
and the deity responds by sanctifying food ritually offered by a devotee, which becomes
prasad, sanctified food that the devotee receives as a gift from the god or goddess.
Festivals
Closely associated with pujas are festivals that Hindus celebrate
during certain times of the year. These celebrations are usually
held in honor of major deities, and given much preparation and
care by Hindu worshipers. The Hindu calendar is based on the
lunar cycle, and most of the dates of the festivals are not fixed.
Festivals
There are countless festivals devoted to the deities in different
parts of India every year. A few festivals, however, stand out as
the most popular because of their connection with important gods
and goddesses.
Festivals
1. Divali (Deepavali or Diwali).

The festival of lights. Some regions consider the Divali as the beginning
of the New Year. The whole festival lasts five days, and in preparation,
Hindus clean their house and prepare new clothes.

The festival honors the return of Rama and Sita to their home kingdom
Ayodhya after the epic battle with the demon Ravana.

The festival also honors the goddess Lakshmi, the consort of the god Vishnu. In
celebration, the houses are usually lit with lamps to honor the victory of light over
darkness.
2. Holi
The festival of spring and colors. In mythology, this festival celebrates the
slaying of the demoness Holika by Prahlad. Vishnu's devotee.

During this festival, devotees would drench themselves and others with
water and would spray colorful powder to celebrate the end of winter
and the return On spring.

In some regions in India, the Holi is associated with the god Krishna Devotees
would usually flock to temples and would celebrate joyfully on the streets.
Some consider Holi as the time to forgive past faults and stan anew with
relationships with family and friends.
 Closely associated with Divali, the festival of Dussehra
celebrate the actual victory of Rama over the demon
Ravana.

3. Dussehra

In some areas in India this celebration continues to the

festival of Navaratri, the festival of dance, in honor of the
goddess Durga.
 Festival of the harvest. Celebrated every January 14, this is
the only festival in Hinduism that follows the solar calendar.

4. Makar
Sankranti

This festival is offered as a thanksgiving to the Sun-god for

providing life to the field and making harvests possible.
 A midwinter festival, the festival of Lohri celebrates the
symbolize shunning of evil.

5. Lohri

During this festival, devotees would light bonfires and

would throw nuts, sesame sweets, and popcorn on them to
symbolize rejection of evil.
6. Krishna Janmashtami
A celebration of the birth of Krishna, a popular god among Hindus.

7. Maha Shivaratri
The great night of Shiva. Devotees fast overnight in order to earn the god's favor,
and then celebrate by merriment and partaking of food.

8. Ganesh Chaturthi
A celebration of the birth of Ganesh, a god who is represented as an elephant.
9. Guru Purnima

The festival of one's teacher. A devotee honors

his/her Guru (teacher) yearly by offering puja.

In some areas, this is also celebrated by

Buddhists to honor Buddha. Hindus honor the
birth of the sage Vysa, who authored the
Mahabharata.
 The largest Hindu festival in the world, the Kumbh
Mela celebrates the Saraswati river of enlightenment,
an invisible river that is believed to be at the joining
together of Ganges and Jumna rivers.
10. Kumbh
Mela
Devotees do ritual bathing and religious ascetics to
purify themselves before discussing religious matters
with other ascetics.
Origins and Development of Hinduism
The Pre-Vedic Beginnings, Classical, Medieval, and Modern Period
Origins and Development of Hinduism
The Classical, Medieval, and Modern Period
Pre-Vedic Beginning
 Pre-Vedic Beginning
Unlike other world religions that have a founding figure, the development d
what is now called "Hinduism" spans centuries and does not have an identifiable
founder. The beginnings of Hinduism go back to at least 6500 B.CE. in the Indu
Valley. Scores of tribal people occupied lands along the river and formed networks
of communities. By around 2500 B.C.E., an expansive civilization flourished in the
cities of Mohenjo-Daro and Harappa (see map). A detailed knowledge of their
religious beliefs and practices remains elusive because there are not enough
archaeologial evidence to paint a clearer picture. But the little archaeological
evidence suggests that they built an urban civilization that was quite integrated and
complex. The urban dwellers practiced certain types of fertility rites, worshiped
goddesses (the Divine Feminine), and depicted their deities as animals. Their
religious practices were also quite close to nature, as evidenced by their worship of
trees and other objects in nature (Wangu 1991).
Map of the Indus Valley
 The Rise of Vedic Religion and Brahmanism
The rise of Brahmanic forms of religion occurred from around 1500 B.C.E, to
around 500 C.E. At around 1500 B.C.E., the Aryan people, settlers from the
Central Asia, and the Indo-European regions reached the Indus Valley. The Aryans
spoke a language nearly similar to Sanskrit, and their deities were quite similar to
those worshiped in various parts of Europe. It was during the rise of the Aryan
civilization that the Vedas, written in Sanskrit, were codified.

Because of their style of building political power from the ground up, they
absorbed some of the religious practices they encountered among the Indus Valley
tribes.
This is the beginning of the Brahmins, the priestly class that offered animal
sacrifice. The Brahmanas, those parts of the Vedas that provide detailed
instructions for rituals, were codified to assist the Brahmins in performing the
correct sacrifices for various needs and occasions.
 Classical Period
The period after the need of the Vedas did not end the creative ventures within
Indian civilization. The period after the formation of the Vedic writings actually
spurred more writing that continued up to 1000 C.E. This period between 500
B.C.E. and 1000 C.E. is referred to as the "Classical Period" because it is the most
dynamic period in the development of Hinduism as a religion. This period brought
about the rise of devotional literature addressed to deities, particularly to Vishnu
and Shiva. These literary forms are included in the puranas devoted to each of the
deities. The development of devotional literature is important because it shifted
Hindu worship from Brahmanical practices and sacrifices toward strong feelings
of love and devotion to the deities. It also led to the formation of sectarian
divisions within Hinduism, as some devotees referred to themselves as
Vaishnavites (followers of Vishnu), Saivites (followers of Siva), and so on.
 Classical Period
The period after the need of the Vedas did not end the creative ventures within
Indian civilization. The period after the formation of the Vedic writings actually
spurred more writing that continued up to 1000 C.E. This period between 500
B.C.E. and 1000 C.E. is referred to as the "Classical Period" because it is the most
dynamic period in the development of Hinduism as a religion. This period brought
about the rise of devotional literature addressed to deities, particularly to Vishnu
The Medieval Period
and Shiva. These literary forms are included in the puranas devoted to each of the
deities. The development of devotional literature is important because it shifted
Hindu worship from Brahmanical practices and sacrifices toward strong feelings
of love and devotion to the deities. It also led to the formation of sectarian
divisions within Hinduism, as some devotees referred to themselves as
Vaishnavites (followers of Vishnu), Saivites (followers of Siva), and so on.
 Classical Period
The Medieval Period
The period after the need of the Vedas did not end the creative ventures within
Indian civilization. The period after the formation of the Vedic writings actually
spurredThe
moreperiod
writingafter
that he flourishing
continued of devotional
up to 1000 piety,between
C.E. This period sectarian 500
divisions
B.C.E. a philosophical
and 1000 C.E. is referred schools
to as theis"Classical
characterized
Period"bybecause
the increasing
it is the most
dynamic period inoftheoutside
assertiveness development
force of Hinduism asMulim
particularly a religion.
rule.This
Theperiod
rise ofbrought
about
Islamthein
rise
theofseventh
devotional literature
century addressed
brought abotochanges
deities, particularly to Vishnu
in the political
and Shiva. These literary forms are included in the puranas
landscape of the area, which saw the increasing influence Islamic devoted to each of the
deities. The development of devotional literature is important because it shifted
empires. The most significant of this is the Mughal Empire,
Hindu worship from Brahmanical practices and sacrifices toward strong feelings
which
ofruled Inddevotion
love and from 1526 to thetodeities.
1858. ItThealsoMughals
led to the changed
formation the Indian
of sectarian
landscape
divisions withinwith their beaut
Hinduism, anddevotees
as some unsurpassed architectural
referred to themselveslandmarks
as in
Kashmir, Delhi,
Vaishnavites andofAgra.
(followers Vishnu), Saivites (followers of Siva), and so on.
 Classical Period
The Medieval Period
The period after the need of the Vedas did not end the creative ventures within
Indian civilization. The period after the formation of the Vedic writings actually
spurredThe
moreperiod
writingafter
that he flourishing
continued of devotional
up to 1000 piety,between
C.E. This period sectarian 500
divisions
B.C.E. a philosophical
and 1000 C.E. is referred schools
to as theis"Classical
characterized
Period"bybecause
the increasing
it is the most
dynamic period inoftheoutside
assertiveness development
force of Hinduism asMulim
particularly a religion.
rule.This
Theperiod
rise ofbrought
about
Islamthein
rise
theofseventh
devotional literature
century addressed
brought abotochanges
deities, particularly to Vishnu
in the political
and Shiva. These literary Modern Period
forms are included in the puranas
landscape of the area, which saw the increasing influence Islamic devoted to each of the
deities. The development of devotional literature is important because it shifted
empires. The most significant of this is the Mughal Empire,
Hindu worship from Brahmanical practices and sacrifices toward strong feelings
which
ofruled Inddevotion
love and from 1526 to thetodeities.
1858. ItThealsoMughals
led to the changed
formation the Indian
of sectarian
landscape
divisions withinwith their beaut
Hinduism, anddevotees
as some unsurpassed architectural
referred to themselveslandmarks
as in
Kashmir, Delhi,
Vaishnavites andofAgra.
(followers Vishnu), Saivites (followers of Siva), and so on.
 Modern
Classical
The Period
Period
Medieval Period
After Muslim rule, Indians found themselves subjected to British rule, which
The period after the need of the Vedas did not end the creative ventures within
spanned from 1757 to 1947. British Rule put India in the forefront of the
Indian civilization. The period after the formation of the Vedic writings actually
encounter
The betweenafter
period Asianheand Western civilizations
flourishing of through
devotional colonial
piety, domination.
sectarian
spurred more writing that continued up to 1000 C.E. This period between 500
The British brought with them modern education and established schools and
divisions
B.C.E. a philosophical
and 1000 C.E. is referred schools
to as theis"Classical
characterized
Period"bybecause
the increasing
it is the most
universities throughout India. They also imposed political systems that aimed to
dynamic period inoftheoutside
assertiveness development
force of Hinduism asMulim
particularly a religion.
rule.This
The period
rise brought
of
unite various tribes, religious practices, and legal systems into one framework.
about
Islamthein
rise
theofseventh
devotional literature
century addressed
brought abo tochanges
deities, particularly
in the to Vishnu
political
The impact of this transformation is immense and is still visible in contemporary
and Shiva.
landscape These literary forms are included in the puranas
of the area, which saw the increasing influence Islamicdevoted to each of the
Indian society.
deities. The development of devotional literature is important because it shifted
empires. The most significant of this is the Mughal Empire,
Hindu worship from Brahmanical practices and sacrifices toward strongoffeelings
Hinduism at this time encountered the universalistic orientation which
ofruled Inddevotion
Christianity.
love and from 1526
Hindus thetodeities.
towould 1858. ItThe
usually Mughals
encounter
also the changed
led to Christian the
teachings
formation Indian
from mission
of sectarian
landscape
schoolswithin
divisions with
staffed bytheir beaut
missionaries
Hinduism, and
as somefrom unsurpassed
England.
devotees architectural
In these
referred landmarks
schools, Hindus
to themselves as are taughtin
the supremacy
Kashmir,
Vaishnavites of Christian
Delhi, andofAgra.
(followers beliefsSaivites
Vishnu), and the (followers
universal salvation
of Siva), offered
and so on. by Christ
While a ne Hind converted to Chianity as a result of these nommers.
 END OF
DISCUSSION
Presented by:
Kim Darwin C. Ulbata
 Presented by:
Kim Darwin C. Ulbata
Centeno, ghyz anne
matutina, nicko m.
Viloria, Kenneth
arca, ian carl catipay
buscas, mhardhee
 Group 4

Introduction to
World Religions
and Belief
Systems
THANK YOU FOR
listening :v