INTRODUCTION

TO HINDUISM
 WHAT IS
HINDUISM?
THE TERM HINDU ORIGINATED FROM THE PERSIAN
WORD “HINDUSH” (SINDHU IN SANSKRIT) WHICH
MEANS “RIVER”. IT ALSO REFERS TO THE PEOPLE OF
THE INDUS VALLEY- THE INDIANS.
THE NAME HINDUISM WAS GIVEN IN THE 19TH
CENTURY TO DESCRIBE THE WIDE ARRAY OF BELIEF
SYSTEMS IN INDIA. HINDUISM WAS ORIGINALLY
KNOWN AS “ARYA DHARMA” OR THE “ARYAN WAY”.
HINDUISM IS THE WORLD’S THIRD LARGEST
RELIGION WITH AROUND 15% OF THE
ENTIREPOPULATION PRACTICING THE HINDU FAITH.
HINDU FOLLOWERS IN THE MAJOR BULK WITH
ALMOST 80% OF THE COUNTRY’S POPULATION
ADHERING TO THE RELIGION.
ELEMENTS AND THEMES OF HINDU MAY HAVE
BEGUN AROUND THE THIRD MILLENNIUM B.C.E.
HINDUISM HAS NO IDENTIFIABLE FOUNDER.
HINDUISM IS ONE OF THE WORLD’S OLDEST
RELIGIONS, CONSIDERED AS THE MOST COMPLEX
OF ALL RELIGION. WITH A RICH HISTORY AND
DIVERSE BELIEFS.
HINDUISM IS CHARACTERIZED BY THE BELIEF IN
KARMA, DHARMA, AND THE CYCLE OF
REINCARNATION.
THE RELIGION ALSO EMPHASIZES THE
IMPORTANCE OF MEDITATION, YOGA, AND
ETHICAL LIVING.
THEY BELIEVE IN ONE GOD BUT MANY FORMS
THE FOLLOWERS OF HINDUISM ARE KNOWN AS
HINDUS
HINDU WORSHIP, WHICH IS KNOWN AS
“PUJA”, TYPICALLY TAKES PLACE IN THE
MANDIR (TEMPLE)
FOUNDER OF
HINDUISM
•HINDUISM DOES NOT HAVE A
SINGLE FOUNDER LIKE SOME
OTHER RELIGIONS. INSTEAD, IT
EVOLVED THROUGH THE
CONTRIBUTION OF VARIOUS
CULTURE, BELIEFS, AND
RELIGIOUS TEXTS OVER TIME.
•THE ARYANS WERE A GROUP OF INDO-
EUROPEAN PEOPLES WHO MIGRATED TO THE
INDIAN SUBCONTINENT AROUND 1500 B.C.E.
THEY BROUGHT WITH THEM THEIR OWN
RELIGIOUS BELIEFS AND PRACTICES, WHICH
EVENTUALLY INFLUENCED AND MERGED WITH
THE INDIGENOUS BELIEFS OF THE REGION.
SOME OF THE EARLIEST SACRED TEXTS OF
HINDUISM, KNOWN AS THE VEDAS, ARE
ASSOCIATED WITH ARYAN TRADITIONS.
•IT’S IMPORTANTS TO NOTE THAT THE
DEVELOPMENT OF HINDUISM IS NOT
SOLELY ATTRIBUTED TO THE ARYANS. IT IS A
RESULT OF A LONG PROCESS OF CULTURAL
AND RELIGIOUS EVOLUTION INVOLVING
MULTIPLE INFLUENCES. THEREFORE, THERE
IS NO SINGLE FOUNDER OF HINDUISM IN
THE WAY THAT OTHER RELIGIONS MIGHT
HAVE FOUNDERS OR CENTRAL FIGURES.
•HINDUISM ENCOMPASSES A
WIDE RANGE OF BELIEFS,
PRACTICES, AND DIETIES,
MAKING IT A COMPLEX AND
DIVERSE TRADITION WITH
NO SINGLE ORINGIN
FOUNDER.
BELIEFS AND
DOCTRINES
•THE HINDU FAITH OFFERS ITS FOLLOWERS MANY
PATHS TO SALVATION. THEY MAY FIND
LIBERATION FROM THE CYCLE OF LIFE THROUGH
DEVOTION TO ONE OR MORE GODS. GODS AND
GODDESSES CAN BE WORSHIPPED AT THEIR
TEMPLES. IN TEMPLES, DEVOTEES CAN PRAY AND
OFFER SACRIFICES SO THAT THEY CAN GAIN
FAVOR FROM DEITIES AND ASSIST THEM IN THEIR
STRUGGLE FOR SALVATION. BHAKTI STANDS FOR
“HE SOUL’S LONGING FOR AND CLINGING TO
GOD.”
DHARMA-DUTY
•IN HINDUISM DHARMA PRIMARILY MEANS
“DUTY”
•ALL ARE DUTIES, ENERGY CONSCIOUSNESS,
AND QUALITIES ARISE FROM BRAHMAN, THE
SUPREME BEING, SINCE HE DELEGATES THEM
TO HIS NUMEROUS MANIFESTATION
ACCORDING TO THEIR STATUS AND
HIERARCHY IN CREATION.
DHARMA DUTY
• DHARMA IS A CONCEPT IN INDIAN
RELIGIONS LIKE HINDUISM AND
BUDDHISM, REPRESENTING ONE’S MORAL
AND SOCIAL DITIES AND OBLIGATIONS. IT
ENCOPASSES THE IDEA THAT INDIVIDUALS
HAVE SPECIFIC RESPONSIBILITIES BASED ON
THEIR ROLES AND RELATIONSHIPS WITHIN
SOCIETY, AND IT EVOLVES ACTING IN
ACCORDANCE WITH WHAT IS CONSIDERED
RIGHT IN ONE’S CIRCUMSTANCES.
DHARMA DUTY
•SINCE GOD IS ETERNAL, HIS DUTIES
ARE ALSO ETERNAL,AND SINCE
HINDUISM IS ALL ABOUT PERFORMING
GODS DUTIES BY HUMANS UPON
EARTH HINDUISM IS TRADITIONALLY
KNOWN AS SANATANA DHARMA, OR
ETERNAL DUTY
 THE TEN MAIN DUTIES OF DHARMA
1. DUTY TOWARDS SELF 6. DUTY TOWARDS OTHER
2. DUTY TOWADS GODS LIVING THINGS
3. DUTY TOWARDS 7. DUTY TOWARDS
ANCESTORS SOCIETY
4.DUTY TOWARDS 8. MORAL DUTIES
PROGENY 9. PROFESSIONAL (CASTE)
5.DUTY TOWARDS DUTIES
FELLOW HUMAN BEINGS 10. DUTIES TOWARDS
OTHER FAITH
 KAMA PLEASURE
•IT IS ONE OF THE LEGITIMATE AND IMPORTANT
ASPECTS OF LIFE ACCORDING TO HINDU
TEACHINGS, AS LONG AS IT IS PURSUED
WITHIN THE BOUNDARIES OF
DHARMA(MORAL AND ETHICAL PRINCIPLES).
•IN HINDUISM, “KAMA” REFERS TO THE
PURSUIT OF SENSUAL AND EMOTIONAL
PLEASURE, INCLUDING ROMANTIC AND
SEXUAL FULFILLMENT.
 KAMA PLEASURE
•KAMA IS OFTEN ASSOCIATED WITH THE GOD
KAMADEVA, THE DEITY OF LOVE AND DESIRE. IT
IS RECOGNIZED THAT WHILE SEEKING PLEASURE
IS A NATURAL PART OF HUMAN EXISTENCE, IT
SHOULD BE BALANCED WITH THE OTHER THREE
PURUSHARTHAS: DHARMA (DUTY AND
RIGHTEOUSNESS), ARTHA (MATERIAL
WEALTHANS SUCCESS), AND MOKSHA (SPIRITUAL
LIBERATION).
 ARTHA WEALTH
• “ARTHA”IN HINDUISM REPRESENTS THE
PURSUIT OF MATERIAL WEALTH, SUCCESS,
AND PROSPERITY. IT IS ONE OF THE FOUR
PRIMARY GOALSOF HUMAN LIFE, KNOWN AS
THE PURUSHARTHAS. THE CONCEPT OF
ARTHA ACKNOWLEDGES THE IMPORTANCE
OF ECONOMIC WELL-BEING, FINANCIAL
STABILITY, AND ACHIEVING ONE’S MATERIAL
GOALS.
 ARTHA WEALTH
•IN THE HINDU TRADITION, ARTHA IS
CONSIDERED A LEGITIMATE AND
NECESSARY ASPECT OF LIFE, BUT IT
SHOULD BE PURSUED IN ALIGNMENT
WITH DHARMA (MORAL AND ETHICAL
PRINCIPLES) AND BALANCED WITH THE
OTHER PURUSHARTHAS.
 MOKSHA LIBERATION
•MOKSHA, IN HINDUISM, IS THE ULTIMATE
GOAL OF HUMA LIFE AND REPRESENTS
SPIRITUAL LIBERATIONOR ENLIGHTENMENT. IT
IS ONE OF THE FOUR PRIMARY GOALS OF
HUMAN LIFE, PURUSHARTHAS. MOKSHA IS THE
LIBERATION FROM CYCLE OF BIRTH, DEADTH,
AND REBIRTH (SAMSARA) AND THE
ATTAINMENT OF A STATE OF ETERNAL BLISS
AND ONENESS WITH DIVINE.
 MOKSHA LIBERATION
•THE PURSUIT OF MOKSHA INVOLVES
TRANSCENDING THE WORDLY ATTACHMENTS,
DESIRES, AND EGO, AND REALIZING ONE’S
TRUE NATURE AND CONNECTION WITH THE
DIVINE. OFTEN REQUIRES A DEEP
UNDERSTANDING OF SPIRITUAL TRUTHS,
MEDITATION, SELF REALIZATION, AND LIVING
IN ACCORDANCE WITH DHARMA.
 MOKSHA LIBERATION
•MOKSHA IS SEEN AS THE ULTIMATE GOAL
THAT FREES AN INDIVIDUAL FROM THE
CYCLE OF SUFFERING AND REBIRTH,
ALLOWING THE SOUL TO MERGE WITH
THE UNIVERSAL CONSCIOUSNESS OR THE
DIVINE. IT IS A CENTRAL CONCEPT IN
HINDU PHILOSOPHY ANS SPIRITUALLY.
 BRAHMAN
•BRAHMAN IS A FUNDAMENTAL CONCEPT IN
HINDUISM AND IS OFTEN DESCRIBED AS THE
ULTIMATE REALITY, THE UNIVERSAL
CONSCIOUSNESS, OR THE ABSOLUTE. IT IS
CONSIDERED THE SOURCE AND ESSENCE OF
EVERYTHING IN THE COSMOS. BRAHMAN IS
FORMLESS, INFINITE, BEYOND ATTRIBUTES,
AND TRANSCENDS ALL DUALITIES AND
LIMITATIONS.
 BRAHMAN
•BRAMAN IS A CENTRAL CONCEPT INVEDANTA,
ONE OF THE MAJOR SCHOOLS OF HINDU
PHILOSOPHY. IT IS THE ULTIMATE GOAL OF
SPIRITUAL ELIZATION TO UNDERSTAND THE
IDENTITY BETWEEN ONE’S INDIVIDUAL SELF
(ATMAN) AND THE SUPREME REALITY
(BRAHMAN), WHICH LEADS TO MOKSHA, OR
LIBERATION FROM THE CYCLE OF BIRTH AND
DEATH.
 ATMAN
•ATMAN REFERS TO THE INDIVIDUAL SOUL
OR SELF. IT IS A CENTRAL CONCEPT IN THE
RELIGION AND PHILOSOPHY. ATMAN IS
BELIEVED TO BR THE INNERMOST
ESSENCE OF AN INDIVIDUAL , THE
ENTERNAL AND UNCHANGING ASPECT OF
A PERSON THAT TRANSCENDS THE
PHYSICAL BODY AND MIND.
 ATMAN
•HINDUISM TEACHES THAT ATMAN IS ENTERNAL
AND IS CONNETED TO THE ULTIMATE EALITY,
BRAHMAN. THE ULTIMATE GOAL OF SPIRITUAL
REALIZATION IS TO UNDERSTAND THE IDENTITY
BETWEEN ONE’S INDIVIDUAL SELF (ATMAN)
AND THE SUPREME REALITY (BRAHMAN),
WHICH LEADS TO MOKSHA, OR LIBERATION
FROM THE CYCLE OF BIRTH AND DEADTH.
IDENTIFICATION OF BRAHMAN AND ATMAN
•THE IDENTIFICATION OF BRAHMAN AND ATMAN IS A
FUNDAMENTAL CONCEPT IN HINDU PHILOSOPHY,
PARTICULARLY IN THE ADVAITA VEDANTA SCHOOL OF
THOUGHT. THIS CONCEPT IS EXPRESSED AS “BRAHMAN
IS ATMAN, AND ATMAN IS BRAHMAN”
•BRAHMAN- IS THE ULTIMATE REALITY, THE UNIVERSAL
CONSCIOUSNESS, OR THE ABSOLUTE, AS DESCRIBED IN
HINDUISM. IT IS FORMLESS, INFINITE, AND TRANSCENDS
ALL ATTRIBUTES. BRAHMAN IS THE SOURCE AND
ESSENCE OF EVERYTHING IN HE COCMOS.
IDENTIFICATION OF BRAHMAN AND ATMAN
• ATMAN- IS THE INDIVIDUAL SOUL OR SELF, THE INNERMOST
ESSENCE OF AN INDIVIDUAL. IT IS BELIEVED TO BE ETERNAL
AND UNCHANGING, TRANSCENDING THE PHYSICAL BODY
AND MIND. EVERY INDIVIDUAL HAS THEIR UNIQUE ATMAN.
• THE IDENTIFICATION OF BRAHMAN AND ATMAN IMPLIES
THAT THE INDIVIDUAL SOUL (ATMAN) IS NOT SEPARATED
FROM THE ULTIMATE REALITY (BRAHMAN). IN ADVAITA
VEDANTA, IT IS ASSERTED THAT THE TRUE NATURE OF
ATMAN IS IDENTICAL TO BRAHMAN. THE DISTINCTION
BETWEEN THE INDIVIDUAL SOUL AND THE UNIVERSAL
REALITY IS AN ILLUSION (MAYA).
 THE FOUR YOGA’S
• A SOUL MAY ESCAPE THE CYCLE OF REBIRTH AND ATTAIN
MOKSHA. THIS PARTICULAR LIBERATION CAN BE ACHIEVED
THROUGH THE FOUR YOGA’S THAT INVOLVE A SYSTEM OF
PRACTICES AIMED TO PRODUCING SPIRITUAL
ENLIGHTENMENT.
• THE WORD YOGA IS DERIVED FROM THE ROOT WORD YUJ
WHICH TRANSLATES AS “TO YOKE” OR “TO JOIN”.
• THE PHILOSOPHY OF YOGA WAS DEVELOPED BY THE SAGE
PATANJALI WHO LIVED IN THE SECOND CENTURY B.C.E. HE IS
CONSIDERED AS THE “FATHER OF MODERN YOGA” AS HE
CODIFIED THE TEACHINGS OF YOGAS IN HIS YOGA SUTRA.
 THE FOUR YOGAS PRACTICES
• JNANA YOGA (THE WAY • THE PATH OF KNOWLEDGE, WISDOM,
OF KNOWLEDGE) INTROSPECTION, AND CONTEMPLATION.

• BHAKTI YOGA (THE WAY • THE PATH OF DEVOTION, EMOTION, LOVE,

OF LOVE) COMPASSION, AND SERVICE TO GOD AND OTHERS.

• THE PATH OF ACTION, SERVIE TO OTHERS,

• KARMA YOGA (THE WAY
MINDFULNESS, AND REMEMBERING THE LEVELS
OF WORK) OF OUR BEING WHILE FULFILLING OUR ACTIONS
OR KARMA IN THE WORLD.

• RAJA YOGA (THE WAY • THE PATH OF MEDITATION THAT DEALS WITH THE
OF MEDITATION) ENCOUNTERING AND TRANSCENDING THOUGHTS
OF THE MIND.
GOD AND
GODESSES
GODS AND GODDESSES PERSONIFICATION OR ATTRIBUTES

• INDRA • LEADER OF THE DEVAS OR GODS;THE LORD OF

HEAVEN;GOD OF RAIN AND THUNDERSTORMS
• AGRI • GOD OF FIRE;MESSENGER OF THE GODS
• ADITYAS • SUN-GODS
• MITRA • DEITY FOR HONESTY, FRIENDSHIP, CONTRACTS, AND
MEETINGS
• VARUNA • GOD OF WATER; GOD OF LAW OF THE
UNDERWATER WORLD
• USHA • DEITY OF DAWNS
• SAVITR • SOLAR DEITY
• RUDRA • DEITY AND RELIGION
GODS ANDGODDESSES PERSONIFICATIONS OR ATTRIBUTES

• PUSHAN • SOLAR DEITY;GOD OF MRRTING

• BRIHASPATI • DIETY AND RELIGION

• DYAUS PITA • SKY GOD;FATHER SKY

• PRITHVI • MOTHER EARTH
• SURYA • CHIEF SOLAR DEITY; THE SUN
• VAYU • LORD OF THE WINDS
• APAS • WATER
• PARJANYA • THUNDER AND RAIN
 SACRED
SCRIPTURES
•THE SACRED TEXT OF HINDUISM HAVE
BEEN PRINCIPALLY PASSED DOWN
THROUGHOUT GENERATIONS BY WAY OF
MUSIC, RECITATION, DANCE, AND
DRAMA. SANSKRIT HAS BEEN THE
LANGUAGE OF THE EARLIEST WRITINGS.
THE SACRED WRITINGS OF THE HINDUS
ARE CATEGORIZED INTO TWO CLASSES,
THE SHRUTI AND SMRITI.
 SHRUTI
•SHRUTI LITERALLY MEANS “THAT WHICH IS HEARD”.
THEY ARE REGARDED AS ETERNAL TRUTHS THAT WERE
PASSED ORALLY UNTIL THE BEGINNING OF THE PRESENT
AGE WHEREIN THERE CAME THE NEED TO WRITE THEM
DOWN. THE FOUR COLLECTIONS OF TEXTS OF THE
VEDAS FORM THE SHRUTI AND ARE CONSIDERED
PRIMARY SOURCES AND THE MOST AUTHORITATIVE
TEXTS OF THE HINDU FAITH. OTHER WRITINGS THAT
FORM PART OF SHRUTI INCLUDE THE SAMHITAS,
BRAHMANAS, UPANISHADS, AND A FEW SUTRAS
•SHMRITI MEANS “THAT WHICH HAS BEEN
REMEMBERED”. THESE WRITINGS SERVES TO
REINFORCE SHRUTI AND ARE INTERPRETED BY
SAGES AND SCHOLARS ALIKE. MOST OF THESE
TEXTS ARE SECTARIAN IN NATURE AND
CONSIDERED OF LESSER IMPORTANCE
COMPARED TO SHRUTI, SUCH AS STORIES AND
LEGENDS, CODES OF CONDUCT FOR THE
SOCIETY, AND GUIDEBOOKS FOR WORSHIP. THE
GREAT EPICS
 THE THREE MAJOR SCRIPTURE

THE VEDAS THE UPANISHADS

BHAGAVAD GITA
THE THREE MAJOR SCRIPTURES:

THE VEDAS
VEDA MEANS “KNOWLEDGE” OR “SACRED
LORE”.
THE VEDAS ARE THE OLDEST AND MOST
SACRED SCRIPTURES IN HINDUISM. VEDAS
ARE WRITTEN IN SANSKRIT AND ARE
CONSIDERED THE FOUNDATIONAL TEXTS OF
HINDUISM. THEY ARE HIGHLY REVERED FOR
THEIR SPIRITUAL AND PHILOSOPHICAL
CONTENT AND COUNINUE TO BE A SOURCE
OF INSPIRATION AND GUIDANCE OF HINDUS.
THERE ARE FOUR VEDAS, EACH WITH A
SPECIFIC FOCUS:
• RIG-VEDA IS THE MOST IMPORTANT AND OLDEST BOOK THAT
DATES BACK TO AROUND 1500 B.C.E. TO 1200 B.C.E. APART
FROM BEING THE OLDEST WORK OF LITERATURE IN AN INDO-
EUROPEAN LANGUAGE, IT IS ALSO THE OLDEST LIVING
RELIGIOUS LITERATURE IN THE WORLD.THE BOOK IS A
COLLECTION OF OVR THOUSAND HYMNS AND MORE THAN
THOUSAND VERSES DEDICATED TO THE ARYANS PANTEON OF
GODS.IT PRIMARILY DEALS WITH RELIGIOUS AND
PHILOSOPHICAL COCEPT.
• YAJUR-VEDA OR THE “KNOLADGE OF RITES” IS THE
SECOND BOOK. COMPOSED BETWEEN 1200 B.C.E. TO 1000
B.C.E., THIS BOOK IS A COMPILATION OF METERIALS RECITED
DURING RITUALS AND SACRIFICES TO DEITIES.
• SAMA-VEDA OR THE “KNOWLEDGE OF RITES”
DATING BACK ALMOST THE SAME TIME AS THE YAJUR-
VEDA, THIS BOOK IS A COLLECTION OF VERSES FROM THE
BASIC HYMNS RECITED BY PRIESTS DURING SCRIFICES.
• ATHARVA-VEDA OR “KNOWLEDGE GIVEN BY THE
SAGE ATHARVA” THAT DATE BACKS AROUN 1500 B.C.E.
THIS BOOK CONTAINS RITUALS USED IN HOMES AND
POPULAR PRAYERS TO GODS. SELDOM USED IN SOLEMN
CEREMONIES UNLIKE THE OTHER THREE VEDAS, THE
ATHARVA-VEDA CONTAINS NUMEROUS SPELLS AND
INCANTATIONS FOR MEDICINAL PURPOSES AND MAGICAL
AIDS TO VICTORY IN BATTLE AMONG OTHERS.
EACH VEDAS CONSIST OF FOUR MAIN
PARTS, THE MANTRAS, BRAHMANAS,
ARANYAKAS, AND UPANISHADAS.
•MANTRAS ARE HYMNS AND CHANTS
FOR PRASING GOD.
•BRAHMANAS ARE EXPLANATIONS OF
THE MANTRAS WITH DETAILED
DESCRIPTIONS OF THE SACRIFICIAL
CEREMONIES RELATED TO THEM.
•ARANYAKANS ARE MEDITATIONS THAT
EXPLICATE THEIR MEANINGS.
•UPANISHADS OR SECRET TEACHINGS
TRANSCEND RITUALS TO ELUCIDATETHE
NATURE ODF UNIVERS AND HUMAN’S
CONNECTEDNESS TO IT. THE MANY
TEACHINGS EMBEDDED IN THE UPANISHADS
ARE CALLED VEDANTA, AND THESE ARE
TEEMING WITH SPIRITUAL TRUTHS.
 UPANISHADS
FORMING THE FOUTH PART OF THE
VEDAS, THE TERM UPANISHAD
LITERALLY TRANSLATES AS “SITTING
DOWN NEAR” OR “SITTING CLOSE TO”
AS IT IMPLIES LISTENING INTENTLY TO
THE MYSTIC TEACHINGS OF A
SPIRITUAL TEACHER WHO HAS FINALLY
UNDERSTOOD THE UNIVERSAL
TRUTHS. IT COULD ALSO MEAN
“BRAHMA-KNOWLEDGE” WHEREBY
IGNORANCE IS TOTALLY ELIMINATED.
• WITHIN THESE AMAZING COLLECTION OF WRITINGS THAT WERE
TRANSMITTED ORALLY THROUGH GENERATIONS, ONE CAN FIND
EARLY PHILOSOPHICAL STATEMENTS THAT FORM THE BASIS FOR
ALL LATER HINDU PHILOSOPHY. THE GREAT INDIAN
NATIONALISTAND PHILOSOPHER SRI AUROBINDO DESCRIBED THE
UPANISHADS AS THE “SUPREME WORK OF THE INDIAN MIND”.
VARYING IN LENGTH FROM ONE PAGE TO OVER FIFTY PAGES, ALL
FUNDAMENTAL TEACHINGS AND CONCEPTS ABOUT HINDUISM
ARE FOUND IN THESE PROFOUND TREATISES-SUCH AS
KARMA(ACTION), SAMSARA(REINCARNATION),
MOKSHA(NERVANA), ATMAN (SOUL), AND BRAHMAN (ABSOLUTE
ALMIGHTY). OF THE TWO HUNDRED UPANISHADS, FOURTEEN OF
THE ARE CONSIDERED PRINCIPAL WRITINGS. THE EARLIEST OF THE
UPANISHADS AY HAVE ORIGINATED IN THE NINTH CENTURY B.C.E.
WHILE THE MOST RECENT AROUND THE SIXTH CENTURY B.C.E.
 BHAGAVAD GITA
A CELEBRATED EPISODE
WITHIN THE MAHABHARATA IS
THE BHAGAVAD GITA (OR
SIMPLY GITA) WHICH
TRANSLATED AS “THE LORD
SONG”. IT IS BELIEVED TO HAVE
BEEN WRITTEN BETWEEN THE
SECOND CENTURY B.C.E. AND
THIRD CENTURY C.E.
• CONSIDERED AS ONE OF THE HOLIEST BOOKS BY THE HINDUS,
THE GITA IS A 700-VERSE NARRATIVE OF A DIALOGUE
BETWEEN THE PANDAVA PRINCE ARJUNA AND HIS GUIDE-
COUSIN KRISHNA. JUST AS THE WAR IS ABOUT TO COMMENCE
AT KURUKSHETRA, ARJUNA IS TROUBLED AS THE THOUGHT OF
HAVING TO FIGHT HIS RELATIVES AND CONTEMPLATES HIS FATE
AND STRUGGLES SET BEFORE HIM. HE THEN SEEKS THE
OPINION OF HIS CHARIOTEER KRISHNA WHO ASSERTS THE
RIGHTEOUSNESS OF THE ACT WHILE EXPOUNDING THE ORAL
AND PHILOSOPHICAL CONSEQUENCES OF HUMAN ACTIONS.
THEIR CONVERSATIONS IN THE BATTELEFIELD, FOUND
BETWEEN CHAPTERS 25 AND 42, COMPRISE ABOUT EIGHTEEN
CHAPTERS AND CONSTITUTES THE BHAGAVAD GITA.
SELECTED
ISSUES
•HINDUISM HAS ALMOST 80% OF THE INDIAN
PEOPLE THAT MOSTLY COMPRISED OF HINDU
FOLLOWERS. INDIA IS A SECULAR STATE THAT
REMAINS NEUTRAL IN ISSUES INVOLVING
RELIGIOUS CONVICTIONS AND PRACTICES OF ITS
CITIZENRY. ALL INDIANS ARE ALLOWED TO FOLLOW
AND PROPAGATE THEIR OWN SET OF BELIEFS.
BEING A COUNTRY WITH THE LARGEST ADHERENTS
OF HINDUISM. INDIANS PRESENTLY FACING
NUMEROUS CHALLENGES SOME OF WHICH ARE AS
FOLLOWS:
 GENDER INEQUALITY
•EVEN THOUGH THE MANUSMRITI OR THE “LAWS OF
MANU” STATES THAT WOMENS SHOULD BE HONORED IN
HINDU SOCIETY, WOMEN HAVE ALWAYS BEEN
CONSIDERED INFERIOR TO MEN IN ALMOST ALL ASPECTS
OF LIFE. A WOMEN’S REVOLVES AROUND THE MEN LIFE,
TAKEN CARE BY HER FATHER IN CHILDHOOD, BY HER
HUSBAND IN MARRIED LIFE, AND BY HER SONS UPON
OLD AGE. WOMEN ARE RELEGATED TO PEFORMING
HOUSEHOLD CHORES AND EXPECTED TO BECOME LOYAL
TO THEIR HUSBANDS, EVEN AFTER THEIR HUSBANDS
DIE.
•IN TRADITIONAL SOCIETY, WOMEN ARE
EXPECTED TO PERFORM SATI OR SUTTEE
WHEREIN WINDOWED WOMEN ARE EXPECTED
TO JUMP ON THE FUNERAL PYRE OF THEIR
HUSBANDS TO PROVE THEIR LOYALTY AND
HELP SAVE SOUL OF THEIR HUSBANDS IN THE
AFTERLIFE. THE FACT THAT SATI WAS ALREADY
DEMOLISHED BY THE BRITISH IN INDIA, THERE
STILL CASES OF SATI BEING REPORTED IN
MODERN TIMES.
 CASTE SYSTEM
•THE CASTE SYSTEM IS ONE MAOR
DISTINGUISHING FEATURE OF INDIAN CULTURE
THAT STILL AFFECTS MODERN-DAY SOCIETY. A
SYSTEM OF SOCIAL CLASS COMPOSED OF THE
BRAHMINS, KSHATRIYAS, VAISHYAS, AND
SHRUDAS, OPPORTUNITIES ARE BASE UPON
FAMILY ORIGIN. ONE PERSON BELONGS TO A
CASTE BY BEING BORN TO PARENTS OF THAT
PARTICULAR CASTE.
•THE MOST DEPLORABLE GROUP ARE THOSE PERSONS
THAT DO NOT BELONG TO ANY GROUP THOSE THAT
ARE DISPARAGINGLY CALLED AS “OUTCASTS” OR
“UNTOUCHABLES”. ALSO KNOWN AS DALITS, THEY ARE
HIGHLY OSTRACIZED IN SOCIETY.
•TEACHINGS OF HINDUISM MAY HAVE JUSTIFIED THE
STATUS OF THE OUTCASTES. THEIR PRESENT
CONDITION MAY HAVE BEEN CAUSED BY THEIR
ACCUMULATED KARMA FROM THE PAST. BY
FULLFILLING THEIR DUTIES AND ACCEPTING THEIR
DHARMA, THEY MAY BE BORN TO A BETTER CASTE IN
THE NEXT LIVES.
•THE INDIAN CONSTITUTION HAS
PROVIDED THAT IT IS UNLAWFUL TO
DISCRIMINATE AGAINST LOWER CASTES.
LOWER CASTE MEMBERS ARE NOW
BEING ELECTED TO KEY GOVERNMENT
POSITIONS, INCLUDING KOCHERII R.
NARAYANAN, A DALIT WHO BECAME THE
TENTH PRESIDENT OF INDIA FROM 1997
TO 2002.
 POVERTY
•THE ISSUE OF POVERTY IN HINDUISM IS NOT
INTRINSICTO THE RELIGION ITSELF BUT HAS
HISTORICAL AND SOCIETAL ROOTS. THE CASTE
SYSTEM, WHICH HAS BEEN A PART OF HINDU
SOCIETY, HAS CONTRIBUTED TO SOCIAL AND
ECONOMIC INEQUALITIES. INDIVIDUAL BORN
DISCRIMINATION, LIMITED ACCESS TO
RESOURCES, AND HIGHER LEVELS OF POVERTY.
 POVERTY
•EFFORTS TO ADDRESS POVERTY WITHIN HINDUISM
INVOLVE A COMBINATION OF SOCIAL REFORMS AND
ADHERENCE TO ETHICAL PRINCIPLES. THE CONCEPT OF
DHARMA, EMPHASIZING ONE’S DUTY ND MORAL
RESPONSIBILITY, ENCOURAGES ACTS OF CHARITY AND
SUPPORT FOR THOSE IN NEED. MANY HINDU
ORGANIZATIONS AND INDIVIDUALS ARE ENGAGED IN
PHILANTHROPIC ACTIVITIES, INCLUDING PROVIDING
EDUCATION, HEALHCARE, AND ECONOMIC
OPPORTUNITIES TO MARGINALIZED COMMUNITIES.
SUMMARY
 SUMMARY
• HINDUISM IS OFTENTIMES CONSIDERED
AS THE OLDEST AND MOST COMPLEX OF
ALL WORLD RELIGIONS.
• HINDUISM HAS NO SINGLE FOUNDER,
NO SPECIFIC THEOLOGICAL SYATEM, AND
NO SINGLE SACRED TEXT.
• THE CONCEPT OF DHARMA IS CLOSELY
LINKED TO THE HINDU RELIGION. IT IS
THE POWER THAT PRESERVE THE
SOCIETY.
• THE SACRED WRITINGS OF THE
HINDUISM ARE CATEGORIZED INTO
SHRUTI AND SMRITI. SHRUTI LITERALLY
MEANS “THAT WHICH IS HEARD” AND
ARE REGARDED AS ETERNAL TRUTHS
THAT WERE PASSED ORALLY.
• THE FOUR BOOKS OF VEDAS ARE PART
OF THE SHURI. MEANWHILE, SMRITI
LITERALLY MEANS “THAT WHICH HAS
BEEN REMEMBERED” AND THESE ARE
WRITINGS THAT SERVE TO REINFORCE
SHRUTI.
• FUNDAMENTAL TO HINDU TEACHINGS
ARE THE DOCTRINES OF SAMSARA (THE
CYCLE OF REBIRTH) AND KARMA (THE
UNIVERSAL LAW OF CAUSALITY).
• APART FROM RECOGNIZING A VAST
ASSORTMENT OF INDIAN DEITIES, THE
HINDUS BELIEVE IN THE TRIMURTI
(TRINITY) COMPOSED OF BRAHMA,
VISHNU, AND SHIVA. INTEGRAL TO
HINDU WORSHIP ARE THE SACRED
IMAGES AND TEMPLES BELIEVED TO
HOUSE AND REPESENT THE DEITIES.
THANK YOU
FOR
LISTENING