INTRODUCTION TO WORLD RELIGIONS AND BELIEF SYSTEMS

WEEK 8: HINDUISM
Grading Period: Third Quarter
Content Standards: The learner demonstrates understanding of the elements of Hinduism:
a. Founders: Aryans (1500 B.C.)
b. Sacred texts: Vedas, Upanishads and Bhagavad-Gita
c. Doctrines: Dharma-duty, Karma pleasure, Artha-wealth, Moksha liberation, Brahman,
Atman, the Identification of Brahman and Atman, the Four Yogas (Yoga of Knowledge, Yoga
of Work, Yoga of Devotion or Love, and Yoga of Psychological Exercises)
d. Gods: 33 million gods and goddesses
e. Issues: Gender Inequality, Caste System, Poverty
Performance Standards: The learner simulates a particular yoga and writes a reflection
paper on her insights on Hinduism
Most Essential Learning Competencies:
a. Recite the creation story in Rig Veda.
b. Identify the names of the major Hindu deities as well as their corresponding functions
or powers.
c. Explain: The core teaching of Hinduism is the attainment of liberation in the
identification of Atman and Brahman through the Four Yogas.
d. Simulate a particular yoga and write a reflection paper on your insights on Hinduism.
Reference/s: Introduction to World Religions and Beliefs Systems Blueprint

CONFIGURING

All religions, arts, and sciences are branches of the same tree. All these aspirations are directed
toward ennobling man's life, lifting it from the sphere of mere physical existence and leading the
individual towards freedom. -Albert Einstein-

An excerpt from the collections of Parables SIVANANDA

by SRI SWAMI SIVANANDA

Parable of the Butter Hidden In the Milk

The youthful little girl had gone to her town home unexpectedly from her city-staying. Around
evening time before resigning to bed, her mom opened a pot in which there was acceptable
dairy animals' milk and poured a little buttermilk. The young lady asked her mom: "Mother, that
was margarine milk; and why have you blended it in with Milk? The milk might be ruined!"
"Youngster," addressed the mother, "that is the best approach to set up the milk all together that
we may receive margarine in return." "Yet where is spread in it, mother?" "It is in each drop of
the milk, dear; however you can't see it now. I will show you toward the beginning of the day." in
the first part of the day the girl saw that what was fluid the prior night had gotten strong short-
term. Mother put a beating bar into it and began agitating the curd enthusiastically. Margarine
started to glide on the outside of the curd. At that point she assembled everything up and
introduced it to the amazement of the little girl. The mother clarified: "The expansion of the

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buttermilk sours the milk. Milk is changed into curd. At that point you need to agitate it. By this
cycle the margarine which was all-unavoidably covered up in the milk is gotten. From the start
you couldn't see it; it was covered up. From where has it come now? From the milk as it were.
Along these lines you see since it was there constantly. It anticipated the way toward agitating
to uncover itself to your incredible satisfaction." The little girl, as well, followed a similar cycle
and got the spread, for herself.

Additionally, a common man moves toward a Mahatma and asks him: "O Sadhu, why have you
disavowed the world, and poured this new component of Vairagya and Tyaga into your life?
Why not let the existence take its regular course?" The Sadhu answers: "Sibling, I do as such
so as to acknowledge God?" "Where is God?" "He is all-swarming." The common man doesn't
see and isn't persuaded. The Sadhu at that point clarifies how the internal character which is
whimsical and outflowing ought to be made strong and firm. At that point the beating pole of
one-pointed fixation and reflection ought to be grabbed hold of, and this strong Antahkarana
ought to be all around agitated. At that point God is figured it out. He is all-invading, in each
molecule of creation. Be that as it may, He isn't noticeable to the unaided eye nor is He feasible
by a man aside from through this cycle called Sadhana.

Similarly as a mother was fundamental for her girl to discover that spread exists in milk and that
producing will bring it, even so a Guru is vital for a man to realize that God is, that He is all-
invading, and that He is accomplished through Sadhana. In the event that the competitor
adheres to the Guru's guidelines, he as well, can understand God.

DECODING

1. How did the mother explain to her daughter the process of making a buttermilk?

_____

____________________________________________________________________________
______________________________.

2. What is the significance of the parable in the moral standard of our society?

____________________________________________________________________________

3. Explain this statement: What is essential is invisible in the naked eye…

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 ______________________________________
.

ADVANCING

The gods of the Aryans: from 1500 BC

As introduced in some verifiable notes, the main discernible underlying foundations of Hinduism
lie with the attacking Aryans, who move into the northwest of the Indian subcontinent from
around 1500 BC (see the historical backdrop of India for late archeological contentions against
the idea of an Aryan intrusion). The Aryans' consecrated standing, the Brahmans, are
answerable for the conciliatory ceremonies (the most grave, among this roaming individuals,
being the penance of a pony). The ceremonial songs which they serenade, passed down orally
for a long time, are assembled in the Rigveda, the soonest of every single strict content.

In a portion of the composed songs of the Rigveda uncover that the first divine force of the
Aryans is Indra, a war god and an incredible slayer of evil presences and creatures. He is
perhaps founded on a verifiable head of the Aryans in their development into India, for one of
his titles is 'city-breaker'.

The two other principle lords of the Aryans are Agni, the divine force of fire; and Soma, a divine
being related with a beverage (likewise called soma and presumably psychedelic) which has a
significant impact in the ministers' ceremonies. In the drawn out none of these divine beings
include conspicuously in Hinduism. Yet, two minor characters are standing ready for a
significant job.

Vishnu shows up in the Rigveda as a sun god who sporadically causes Indra to kill evil spirits.
What's more, Shiva (under the name of Rudra) has a little and evil part, sneaking in the
mountains, shooting people and creatures with his bolts, and both causing and relieving malady.

Experiential

The most experiential segment of Hinduism is moksha. Moksha is, officially, the independence
from samsara. Samsara is the unending pattern of resurrection and restoration. Nevertheless,
moksha incorporates various experiences that are not handily clarified. It could be a complete
independence from oneself, or atman, and the liberated individual gets the chance to be unified
with all the fixings. The individual gets the opportunity to be unified with Brahman, or the
unceasing embodiment of the real world.

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This all out independence from oneself is the most experiential part of Hinduism, regardless,
another is samadhi. Samadhi might be a trancelike state where reluctance is lost, and the
astuteness is consumed into the extraordinary reality. This state is the target of the eight stages
of Yoga inside the Hindu certainty. This inclusion might be a complete parcel from the individual
and going into the unending length of time of the Brahman. Finally, there are various
individualized experiences included with worshiping and identifying with the various divinities of
the Hindu certainty. Since there are more than 330 million dei there is consistently one that an
individual identifies with, and frequently, that individual choses to love that specific divinity. In
this way, Hindus regularly have explicit encounters engaged with loving those divinities. These
are the significant encounters of the Hindu confidence.

Mythic/Historical

A great part of the staggering viewpoint of Hinduism is comprised of accounts of the 330 million
heavenly animals and goddesses. One such story originates from the Mahabharata and is
known as the Bhagavad-Gita, or the tune of Krishna. In this story, an inconceivable hero,
Arjuna, is almost to enter a fight, yet is secure realizing that he will should be butcher family and
sidekicks. The god Krishna shows up to him and discloses to him that it is his responsibility, his
dharma, to battle which it would be savage for him to not do as such.

Finally, Krishna convinces him to go into battle. This story is a layout of how position chooses
dharma, since Arjuna was a part of the kshatriya course which concluded that it was his
commitment to fight. Besides, a figure who makes up a significant part of the later history of
Hinduism is Mahatma Ghandi. Ghandi changed Hinduism just as India as a whole through
peacefulness and common noncompliance. Quietness and thoughtful rebellion. He combat to
get self-sufficiency and struggled against the unyielding standing system in India. He drove
gigantic quantities of Indians in quiet contradiction and got the chance to be a powerful
dedicated pioneer.

In 1948, he was executed by a Hindu extremist reasonable subsequent to achieving self-

governance from British manage everything. Nevertheless, to be sure disregarding the way that
he is dead, his principles and encounters live on and continue to coordinate Hindus in India.
Finally, a significant segment the historical backdrop of Hinduism inside the later hundreds of
years has been the battle between the Hindus and Muslims. The battle raised when the Muslim

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people group compelled the apportioning of India to make the Muslim nation of Pakistan. This
come to fruition inside the killing of various Hindus and Muslims the same, tallying Ghandi.

Another later experience occurred in Ayodhya, where a Muslim mosque remained on the area
where the symbol Rama was acknowledged to have been conceived. 300 Hindus roared the
mosque and squashed it. These savage scenes actually happen these days, and by and by that
the two countries have nuclear capacities, the flare-ups may be considerably more destroying.

Doctrinal

One focal doctrinal conviction of Hinduism is that of monism. Monism is the show that
expresses that all the truth is comprised of one essence. In Hinduism, that one core is the
Brahman. This can be the focal conviction of Hinduism and is the reason of the target of the
certainty: to gotten the opportunity to be unified with all the fixings, or to segment oneself from
the restricted and gotten the opportunity to be endless.

Another doctrinal point of Hinduism is the entwined conviction of samsara and moksha. As
communicated some time as of late, samsara is the never-ending pattern of resurrection and
moksha is the independence from that cycle. These feelings are additionally key to the Hindu
certainty. Another doctrinal perspective of Hinduism is karma. Karma is the thing that chooses
how one will be restored. It is the law of cause and effect: the exercises one takes will affect
their karmic record, and thusly, their life. Keeping up an incredible karmic record is central to
pushing ahead inside the following life. At long last, another doctrinal viewpoint of Hinduism is
Sankhya, which could be a system of Hindu way of thinking and a methodology inside jnana
marga, or "the way of information," which resources that reality includes two unmistakable
classifications: matter and endless selves. These things are instances of doctrinal parts of
Hinduism.

Rituals

One of the principal normal services in Hinduism is that of the puja. A puja could be a custom
that is performed to revere or respect a particular godliness. It conventionally incorporates the
lighting of incense, various contributions of things like common item or blossoms, and other
ritualized exercises. These activities are facilitated at a little sacred spot to the god or goddess

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commonly inside the group of the admirer. Nevertheless, a couple of states of ritualized worship
is acted in Hindu safe-havens.

The custom of puja just as others drop underneath bhakti marga, or "the method of
responsibility." A couple of different services join custom showering, and some of the time, town
wide public love functions. The love of these material portrayals of divine beings, for example, in
the midst of pujas, could give off an impression of being over the top adoration, regardless, it
isn't.

Hindus don't revere the image itself, however the god or goddess it addresses. Finally, there are
various functions included with Hindu events, for example, Diwali. In the midst of Diwali, Hindus
light of sparklers, make rangolis, plan different desserts, make henna plans on ladies' hands,
and different other ceremonial activities.

The Caste System in India

All social requests have a couple of kind of social course system where people are ordered
dependent on guidance, culture, and pay levels. In old India, such a structure was persuaded by
Hindu hallowed compositions and executed as an approach to make a general public in which
all essential limits were tended to and all people expected pivotal parts dependent on their
abilities.

Hundreds of years after the fact, the arrangement was named the station framework. While the
standing framework practically speaking turned out to be genuinely defective, its idea depended
on this ideal division:

Brahmin: The priestly/intellectual class

The ideal brahmin has qualities of serenity, self-restraint, purity, forgiveness, uprightness,
knowledge, realization, and belief in God. The associated “job description” includes

 Serving as a gatekeeper of knowledge of Brahman

 Providing intellectual advice to governing bodies
 Offering priestly services and religious leadership
 Grappling with fundamental questions of life

Kshatriyas: The warrior class

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The requisite talents for kshatriyas are physical prowess, courage, splendor, firmness, dexterity,
stalwartness in battle, generosity, and lordliness. The associated functions include:

 Defending the country from external aggression or internal strife

 Specializing in the science of arms, ammunition, strategies, and tactics of warfare

Vaishyas: The trade/commerce class

The vaishyas have some expertise in return and business in orchestrate to get product and
organizations with the goal that the general public as a whole can lead an existence of
abundance. Forefront vaishyas are essentially vendors and financial specialists. No specific
characteristics are supported inside the Hindu hallowed writings for this and the accompanying
station.

Shudras: The agrarian/work class

The shudras do difficult work, for example, plowing the land, working in the fields, and raising
cows and yields. By and by, this rank came to incorporate everybody not having a place with the
other three stations, aside from the untouchables: individuals playing out the most modest work,
for example, clearing roads and tanning cowhide.

The Untouchables

Note that the making of a gathering called untouchables was a synthetic depravity of the
position idea set out in Hindu sacred writing — a corruption battled by current Indian pioneers,
for example, Mahatma Gandhi.

Hindu Gods and Goddesses

Hindus recognize that, at the most major level, God is the One without a second — irrefutably
the, undefined, and just Reality known as Brahman, the Supreme, Universal Soul. Brahman is
the universe and everything in it. Brahman has no structure and no restrictions; it is Reality and
Truth.

Consequently Hinduism is a pantheistic religion: It likens God with the universe. However Hindu
religion is likewise polytheistic: populated with horde divine beings and goddesses who
represent parts of the one genuine God, permitting people an unending number of approaches
to adore dependent on family convention, network and provincial practices, and different
contemplations.

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Here are just some of the many Hindu gods and goddesses:

Brahma, the Creator

Brahma is the main individual from the Hindu Trinity and is "the Creator"
since he occasionally makes everything known to mankind. (The word
intermittently here alludes to the Hindu conviction that time is recurrent;
everything known to man — aside from Brahman and certain Hindu sacred
writings — is made, kept up for a specific measure of time, and afterward
crushed so as to be recharged in ideal structure once more.)

Vishnu, the Preserver

Vishnu is the second individual from the Hindu Trinity. He keeps everything
under control and agreement of the universe, which is intermittently made
by Brahma and occasionally demolished by Shiva to plan for the following
creation.

Vishnu is loved in numerous structures and in a few symbols

(manifestations). Vishnu is a significant, to some degree baffling god. Less
noticeable than nature divine beings that manage components, (for
example, fire and downpour), Vishnu is the pervader — the perfect
embodiment that infests the universe. He is generally loved as a symbol
(see underneath).

Shiva, the Destroyer

Shiva is the third individual from the Hindu Trinity, entrusted with
decimating the universe so as to plan for its restoration toward the finish of
each pattern of time. Shiva's ruinous force is regenerative: It's the
important advance that makes reestablishment conceivable.

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Hindus usually summon Shiva before the start of any strict or otherworldly
undertaking; they accept that any terrible vibrations in the prompt region of
love are killed by the simple articulation of his recognition or name.

Ganapati, the Remover of Obstacles

Ganapati, otherwise called Ganesha, is Shiva's first child. Master

Ganapati, who has an elephant head, possesses an extremely uncommon
spot in the hearts of Hindus since they think of him as the Remover of
Obstacles. Most Hindu families have an image or sculpture of this
godhead, and it's normal to see little imitations of Ganapati dangling from
rearview reflections of vehicles and trucks!

Avatars of Vishnu

The strict importance of the word symbol is "plunge," and it's typically
perceived to mean celestial plummet. Symbols are friend in need types of
a divine being that plunge to earth to intercede at whatever point help is
expected to reestablish dharma (moral request) and harmony. Two of
Vishnu's ten symbols are Rama and Krishna.

 Rama

Rama is one of the most adored Hindu divine beings and is the saint of
the Hindu epic called the Ramayana. He is depicted as an ideal child,
sibling, spouse, and ruler and as an exacting disciple to dharma. A
large number of Hindus get fulfillment from perusing and reviewing
Rama's hardships as a youthful ruler who was banished from his realm
for a very long time.

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 Krishna

On the off chance that one Hindu god's name is known and perceived
all through the world, it is Krishna. Hindus recognize Krishna as the
instructor of the consecrated sacred writing called the Bhagavad Gita
and as the companion and guide of sovereign Arjuna in the epic the
Mahabharata.

For his fans, Krishna is a joy, loaded with perky tricks. However, the
majority of all, Lord Krishna's guarantee to mankind that he will show
himself and plummet to earth at whatever point dharma decays has
continued Hindu confidence in the Supreme Being more than a huge
number of years.

 Saraswati, the Goddess of Learning

Saraswati is the partner of Brahma the Creator and is adored as the

goddess of learning, intelligence, discourse, and music. Hindus offer
supplication to Saraswati before starting any scholarly interest, and
Hindu understudies are urged to offer petitions to her during the
school/school term and particularly previously and during assessments.

 Lakshmi

Lakshmi is the goddess of favorable luck, abundance, and prosperity.

As the associate of Vishnu, she assumes a function in each
manifestation. (She is Sita, spouse of Rama; Rukmini, wife of Krishna;
and Dharani, wife of Parashu Rama, another symbol of Vishnu.)

 Durga Devi

Durga Devi is a ground-breaking, in any event, startling goddess who

battles furiously so as to reestablish dharma (moral request). However,

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 while Durga is alarming to her enemies, she is brimming with empathy
and love for her fans.

 Indra, the King of Heaven and master of the divine beings

Indra uses a thunderclap and is a defender and supplier of downpour.

 Surya, the sun

Surya (or Soorya) is a brilliant champion showing up on a chariot pulled

by seven white ponies.

 Agni, the fire god

Agni holds an uncommon spot in Hindu fire custom right up 'til today as
the sacrificer (the minister who plays out the service); the penance (the
custom fire and the contributions made into it); and the observer to all
ceremonies.

 Hanuman, the monkey ruler and gave worker

Hanuman is included in the incomparable Hindu epic the Ramayana.
He acquired his way to worship by performing tours de force,
commitment, and boldness while helping Rama (a symbol of Vishnu) in
endless energizing episodes.

SACRED HINDU TEXTS

Hinduism have numerous sacrosanct archives but no single sacrosanct content such as the
Book of scriptures. "The result," composes history specialist Daniel Boorstin, could "be a
brilliantly changed and always enhancing Hindu jingle-jangle of truths, but no one way to The
Truth." Hindu writings are so closely related with Sanskrit that all interpretations are respected
as profanation.

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There are five primary sacred texts of Hinduism, each associated with a stage of Hinduism's
evolution. They are:
1) the Verdic Verses , written in Sanskrit between 1500 to 900 B.C."
2) the Upanishads , written 800 and 600 B.C."
3) the Laws of Manu , written around 250 B.C." and
4) Ramayana and
5) the Mahabharata , written sometime between 200 B.C. and A.D. 200 when Hinduism was
popularized for the masses.

Hindu cosmology was clarified in the Vedas. The Upanishads gave a hypothetical premise to
this cosmology. The Brahmanas , an enhancement to the Vedas, offers point by point guidelines
for ceremonies and clarifications of the obligations of ministers. It offered structure to extract
administrators presented in the previous writings. Sutras are extra enhancements that clarify
laws and services.

The Hindu sacrosanct writings are isolated into Shruti ("What Is Heard") and Smriti ("What Is
Remembered"). The Sruti — which incorporates the Vedas and Upanishads — are viewed as
supernaturally propelled while the Smriti — which incorporates the Mahabharata (counting the
Bhagavad Gita) and Ramayana — are gotten from extraordinary sages. A few sources
incorporate a third class: nyaya (signifying 'rationale'). Hindu Shruti-Smriti groupings depend on
root not on the method of transmission.

Henceforth, shruti infers something heard straightforwardly from the Gods by the sages while
smriti alludes to what exactly was recorded and recollected. Shruti is viewed as more definitive
than smriti on the grounds that the previous is accepted to have been gotten legitimately from
God by the otherworldly encounters of vedic diviners and has no translations.

The primary Hindu writings are the Vedas and their enhancements (books dependent on the
Vedas). Veda is a Sanskrit word signifying 'information'. These sacred writings don't make
reference to the word 'Hindu' yet numerous sacred texts talk about dharma, which can be
delivered as 'set of accepted rules', 'law', or 'obligation' Hindus accept that the Vedas writings
were gotten by researchers direct from God and gave to the following ages by listening in on
others' conversations.
There are six systems of Indian philosophy (ShhaDarshana). They are:

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1) Jaimini's Purva Mimansa,
2) Patanjali's yoga,
3) Gautama's Nyaya (Buddhism),
4) Kanada's Vaisheshika,
5) Vyasa's Uttar Mimansa, and
6) Kapila's Sankhya.
All the six systems are written in aphorisms (sutras). Though each sutra is just a few lines, huge
commentaries have been written on each of them. Besides all the philosophy which expound on
the cosmic attributes of the Divine, there are epics (Itihaasa-s) and stories (Puranas) written
which bring into light the human attributes of the Divine.
The Ramayana was first written by Valmiki while Mahabharata was written by Sage Vyasa.
Vyasa also wrote the eighteen puranas and eighteen sub-puranas. The puranas generally
emphasize valued Hindu morals and are often stories about Hindu deities fighting to uphold
these morals. There are also Kaavyas which are based on stories derived from the puranas.
Among these, the Raghuvamsa, Meghaduta and Shakuntala are the most well-known.
There are also Prakarana Granthas which are considered to be primers or an introduction for
spiritual studies. Among them are Atma Bodha and Bhaja Govindam [also known as Moha
Mudhgara]. There are also stotras and bhajans (devotional songs and hymns). Among the most
famous stotras are Sahasranamams (1008 names of each diety).

The 4 paths of yoga

From the book: Yoga: the way back home – by Tracey Uber Cook

We as a whole need to be glad and lead a daily existence that is liberated from torment. Yogic
way of thinking proposes that the underlying driver of the entirety of our enduring is a
carelessness and detachment with our True Self. This neglect or obliviousness is called avidyā
and can be followed back to the brain's formation of separateness as an individual personality,
aside from the remainder of presence. As per Vedanta, the antiquated sacred texts, there are 3
debasements of the brain, which cause avidyā:

 Mala – childishness, thinking in a way which searches just to support oneself,

gathering speed of an individual, solitary, egoic personality.

 Vikshepa – the inclination of the psyche to be centered outward, continually

moving starting with one idea then onto the next. Regularly known as the
"monkey mind."

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  Avavana – the neglect or not knowing our True Self as layers of layers, which
seem to isolate us from All Life.

The 4 ways are:

1. Karma Yoga – the yoga of activity and sacrificial assistance

This reverberates most with the individuals who are network based and of a cordial nature.
Karma yoga decontaminates the heart and consumes with extreme heat childish propensities
(Mala) by empowering a separation from the products of activities. Along these lines, there is no
desire for individual increase or acknowledgment. All activities are finished with an emphasis on
Oneness, hence building up an association with the Atman or True Self. Mother Theresa is a
case of a notable karma yogi.

2. Bhakti Yoga – the yoga of dedication

As indicated by this way, an absence of confidence in the Divine or Sacred Essence has made
us lose association with our Divine Self. The arrangement, accordingly, is love, give up, and
commitment to the Divine characteristics in all things. Bhakti Yoga requests that we
decontaminate and change our selfish self esteem by zeroing in the psyche on consecrated
contemplations and moving all our adoration and feelings into the Divine pith that penetrates all.
Instances of Bhakti Yoga are reciting, puja, and reverential ceremonies. This way reverberates
most with those of a passionate nature.

3. Rāja Yoga – the yoga of reflection

The eagerness of the brain (Vikshepa) has made our consideration gotten diverted in stories
and separated from our True Essence, as per this way. The arrangement, at that point, is to
quiet the brain through contemplation so as to uncover the Oneness that we are in our most
genuine quintessence. This is done by means of the Ashtanga (8 appendages) framework, as
sketched out by Patañjali in the Raja Yoga Sutras. Most yoga classes in the present society are
saturated with the Raja Yoga way. This way is generally appropriate for those with a nature that
resounds with strategy based practice.

4. Jñāna Yoga – the yoga of will and keenness

This way attests that our self image based obliviousness (Avavana) shields us from knowing our
real essence. Utilizing the strategies of rationale and reason, the yogi utilizes the psyche to ask
into its own temperament. This eliminates the shroud of obliviousness and carelessness through
information and uncovers the Truth that is constant in our souls.

Sexual orientation and station segregation in India

By Graham Peebles

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A stifling male centric shadow looms over the lives of ladies all through India. From all areas,
positions and classes of society, ladies are survivor of its abusive, controlling impacts. Those
exposed to the heaviest weight of segregation are from the Dalit or "Booked Castes", referred to
in less liberal vote based occasions as the "Untouchables". The name may have been
prohibited yet inescapable negative mentalities of psyche stay, as do the outrageous degrees of
misuse and subjugation experienced by Dalit ladies. They experience different degrees of
separation and abuse, quite a bit of which is uncouth, debasing, dreadfully fierce and absolutely
unfeeling.

Ladies and "Untouchables"

The troublesome station framework – in activity all through India, "Old" and "New" – along with
unjust sex perspectives, sits at the core of the wide-going denials of basic freedoms
experienced by Dalit or "outcaste" ladies.

"Unfair and savage, barbaric, and debasing treatment of more than 165 million individuals in
India has been defended based on standing," as per Human Rights Watch (HRW).

Abusive thoughts of sex disparity

Indian culture is isolated in different manners: station/class, sex, riches and neediness, and
religion. Dug in man controlled society and sex divisions, which esteem young men over young
ladies and keep people and young men and young ladies separated, consolidate with youngster
union with add to the formation of a general public in which sexual maltreatment and abuse of
ladies, especially Dalit ladies, is an adequate piece of regular day to day existence.

Sociologically and mentally adapted into division, schoolchildren separate themselves along sex
lines; in numerous zones ladies sit on one side of transports, men another; unique ladies just
carriages have been introduced on the Delhi and Mumbai metro, acquainted with shield ladies
from lewd behavior or "eve prodding" as it is informally known. Such security measures, while
being invited by ladies and ladies' gatherings, don't manage the hidden reasons for misuse, and
one might say may additionally arouse them.

Assault, sexual viciousness, attack and provocation are overflowing, yet, with the special case
maybe of the Bollywood Mumbai set, sex is an untouchable subject. A survey by India Today
led in 2011 found that 25 percent of individuals had no issue with sex before marriage, giving it
was not in their family

CREATING

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A. ENGAGE
Share your thoughts by answering the following questions about Hinduism.

1. How is Hinduism a WAY of Life?

2. Why is it that we consider Hinduism as a pantheistic religion?

3. How does the belief in karma PROVE that Hinduism is a way of life?

B. EXPLORE
Analyze the Caste System in Hinduism, and compare it with the present social condition
of our country. Write your opinions below.
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
____________________________________________________________________________
___________________________________________.

C. EXPLAIN

1. What is a Caste System?

________________

2. What is the law of Karma? How can we compare it with the teachings of Jesus on love and
forgiveness?

_____________________________

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3. Identify and discuss the three ways for Hindu to achieve Moksha.

_________________

4. Do you agree with the yogic teaching that the root cause of all of our suffering is a forgetfulness
and disconnection with our True Self? Why? Why not?

________________
_

5. Compare and contrast the attributes of Brahman with the nature of the God of the Christians.

_______________________

D. ELABORATE
Complete the Graphic Organizer with brief facts about Hinduism.

E. EVALUATE

Write an essay about the difference between Nirvana of Hindus and Heaven for CHristians

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