Thousands in Toronto See Ganesha Miracle - Ms Erin … · Thousands in Toronto See Ganesha Miracle Thousands of Hindus, non-Hindus, believers, non-believers, and sceptics last month

Thousands in Toronto See Ganesha Miracle Thousands of Hindus, non-Hindus, believers, non-believers, and sceptics last month flocked to theVishnu Mandir in Richmond Hill and the VaisnoDevi Mandir in Oakville to witness a miracle.

Carved in marble, Shri Ganesha, Lord[Remover] of all Obstacles, son of Shiva, was‘drinking’milk fed to Him in a spoon…

News of this miracle hit the Torontomedia, and through word of mouth itspread like wildfire. By midnight thou-sands had witnessed the elephant-head-ed God of the Hindus absorbing milkthrough its tusks and trunk….

Explanations ranging from science’scapillary action in marble and stone,to the divine revelation in stone aresuggested.

Some just don’t know what tobelieve or disbelieve....

And should the capillary theory betrue, what about the saturationcapacity of the image? What iscertain is that a miracle is a mir-acle because it confoundsscience and baffles themind...- Indo CaribbeanWorld, Oct 4, 1995

114

4Hinduism Chapter Four

Read the article “Thousands in Toronto See Ganesha Miracle,” and consider the following questions:

1. Describe the “miracle” reported in the article. 2. Identify the possible explanations for the phenomenon proposed by

the article.3. Do you believe in miracles? How would you explain the “miracle”

presented in the article?4. Describe any other miracles that you have witnessed or of which you

are aware.

Introduction

Any attempt to define Hinduism through one system or set of beliefs can be a frus-trating, if not impossible, task. The name Hindu is universally accepted as the wordthat refers to the indigenous religion of India. Hindu, however, is not of Indian, but ofPersian, origin. The early Persians used the term Hindus to speak of the inhabitantson the other side of the Sindhu River, and today we use the word Hinduism to referto their religion. As the religion of the Hindus spread throughout India, it experiencedmany modifications but ultimately retained at its core the teachings from which it hadoriginated along the banks of the Sindhu River.

For thousands of years, foreigners who settled in India left their own mark onHinduism, as the religion assimilated many of their customs and practices. Over thecourse of time, Hinduism’s resilient nature has enabled it to bend with the course ofhistory, while, at the same time, not become overwhelmed by it. The result has beena multitude of religious sects, each with its own rituals and customs, which share aunity of spirit. Hindus share a common literature, a history of religious thought, anda world view that places spiritual values above earthly concerns.

Many Canadians are quite familiar with some elements of the Hindu faith.Vegetarianism is increasingly popular, especially among young Canadians. Many of usare generally aware of the theory of reincarnation, which suggests that we may livemany lives and that our position in the next life is determined by our deeds, or karma,in the present. Meditation and yoga are very popular pastimes among Canadians, andmany communities have teachers and practitioners of these activities, which origi-nated in Hindu tradition. Hinduism’s roots run deep and far from Canadian shores,but its modern face is a vibrant part of the current Canadian reality.

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Learning GoalsAt the end of this chapter, you will be able to:

• describe the role of faith in Hinduism• describe how symbols are used to represent Hindu beliefs• identify significant sacred writings, for example, Vedas, Ramayana, Bhagavad-Gita, and

describe their importance • identify key passages from a variety of Hindu scriptures and explain their significance• identify how Hinduism is reflected in art, architecture, music, literature, dance, and cuisine• analyze the role of women in Hinduism• describe how Hinduism is reflected in Canada’s pluralistic society and identify challenges

that Hindus face within this society• identify the role and responsibility of the Hindu within his or her religion, as well as the stages

of his or her development • describe how Hindu rites of passage reflect Hinduism’s central beliefs• analyze how and why certain rites of passage may have changed over time• identify how Mahatma Gandhi used religion to oppose prejudice and discrimination• understand the characteristics and functions of a guru• evaluate Hinduism’s place in the modern age• identify topics on Hinduism that require quantitative research• organize, interpret, and evaluate information on Hinduism gathered through research

•2700–1500 BCEIndus Valley civilization

•1200–900 BCE (approx.)Composition of Rig-Veda

•1500–1200 BCEAryan settlement

•200 BCE (approx.)Composition of Ramayanain Sanskrit

•400 BCE–400 CE(approx.) Compilation ofMahabharata

•300 CE (approx.)Compilation of the code ofManu

•1500 CEComposition ofRamayana in Hindi

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Timeline

•1869 CE Birth ofMahatma Gandhi

•1838–1917 CEHindus taken as labourersto other parts of the worldas a result of Europeancolonialism

•1858 CE Britaintakes control of India

•1893 CE SwamiVivekananda attends theWorld’s Parliament ofReligions in Chicago

•1875 CE Arya Samajmovement founded byDayanand Saraswati

•1948 CE MahatmaGandhi assassinated

•1947 CEMahatma Gandhi nego-tiates India’s independ-ence from Britain

•1960s CE HareKrishna movement found-ed by SwamiBhaktivedanta in the US;Beatles popularize yogaand meditation in theWest

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ORIGINS

Unlike other religious traditions, forexample, Christianity and Buddhism,Hinduism was not founded by a par-ticular individual. Because it was notlimited by the influence of any oneperson, Hinduism absorbed ideas andpractices that suited its social and cul-tural framework as it evolved overthousands of years. This accommoda-tion of new thoughts may account forthe generally, inclusive nature of thisreligion.

Hinduism is the product of the var-ious peoples that have occupied the

region of India through time, whichmight explain its diverse and complexnature. However, the foundation ofHinduism was probably laid by twogroups of people—the Indus Valleycivilization and the Aryans.

The earliest evidence of religiousthought in India was uncovered dur-ing archaeological excavations alongthe banks of the Indus River (Figures4.1 and 4.2) in 1926. Archaeologistsdiscovered the remains of a civiliza-tion that arose in the Indus Valleybetween 3000 and 2500 BCE at

118 EXPLORING WORLD RELIGIONS

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HINDUISM 119

Mohenjo-Daro and Harappa (locatedin present-day Pakistan). This civi-lization, which extended over the areathat is now Pakistan and northwest-ern India, is referred to as the IndusValley civilization or the Harappa cul-ture. Evidence shows that the peopleof this civilization were impressivebuilders and town planners. Theylived in cities that included a centralarea for civic activities as well as largeresidential zones. Remarkably, someof the houses in these zones containeda drainage and sewer system thatincluded bathrooms on both the firstand second floors.

Some of the buildings in the centraland residential areas of Mohenjo-Darohave been identified as worship hous-es. In these buildings, archaeologistshave uncovered stone sculptures thatseem to represent a mother goddessand may, in fact, be early depictions ofthe Hindu goddesses Parvati and Kali(see page 122). Discoveries around theIndus River include many amulets, orcharms that protect against evil, andthousands of flat seals. Some of theseals depict a man wearing a head-dress seated in a yoga-like position,surrounded by animals. This male fig-ure may be an early representation ofthe Hindu god Shiva (see page 122).Other evidence of the religious natureof the Indus Valley civilizationincludes fire altars and pits lined withbricks, containing ashes and animalbones. These discoveries suggest thatthis culture participated in religiousactivities like fire rituals and animalsacrifices.

Around 1500 BCE, thousands of peo-ple migrated into India from thenorthwest, destroying the IndusValley civilization. It is believed thatthese people, known as Aryans, hailedfrom Central Asia and spoke an earlyform of the ancient language ofSanskrit. The Aryans settled near theriver Sindhu and later migrated to thearea along the Ganges River.

The Aryan settlers created poemsand, later, texts on rituals and philos-ophy. Aryan religious thought flour-ished between 1500 to 500 BCE andwas embodied in a collection ofhymns, ritual texts, and philosophicalworks called Vedas, which are consid-ered Hinduism’s earliest sacred writ-ings (see page 141). To this day,Hindus consider the Vedas to beauthoritative scripture. The earliestof these texts is the Rig-Veda, whichconstitutes the earliest record ofsacred knowledge on Hinduism. These

Figure 4.2 Excavations along the banksof the Indus River haveuncovered remains of theancient Harappa culture.What do we know about thisculture?

Check Your Understanding


Vedas, written in verse, gave rise toprose interpretations called Brahmanasand mystical texts on human existenceknown as Upanishads (see page 141).

The Aryans lived in awe of the mag-nificent, yet destructive, forces ofnature and worshipped them in theform of deities, or gods. They also wor-shipped fire, called Agni, and believedthat it was a link between gods andhumans. Worship and prayer ritualsto honour and please these deitiesformed the core of early Hindu prac-tice. The Upanishads combined thisnotion of prayer with philosophicalinquiry about atman—the humansoul. Closely related to Vayu, the godof wind or air, the atman was consid-ered to be the “breath” of human lifeand became one of the fundamentalprinciples of Hindu philosophy.

1. Hinduism has no founder.Explain this statement.

2. What did the Indus Valley andAryan cultures contribute toHindu thought?

3. What evidence is there that,from a very early stage,Hinduism was a complex web ofreligious ideas?

BELIEFS

Hinduism is often described as a non-dogmatic religion where one is free to

worship any set of doctrines or rulesas his or her conscience dictates. Itdoes not impose its religious beliefs onothers, nor does it believe in conver-sion. However, Hindus are expected tofollow certain rules in their personalconduct and in their performance ofdaily duties; in fact, there is a vastbody of rules and rituals for the Hinduto follow for almost every station andstage of life.

Hinduism is a complex web ofdiverse beliefs and practices generallyheld together by considerable mutualtolerance and respect. The Hinduview of an unreal world, varied con-ceptions of god, and a unique view ofreality represent a challenging visionfor many Canadians.

It may not be easy for non-Hindus tounderstand the Hindu concept of God.Some describe Hinduism as polytheis-tic, meaning a religion of many gods;others describe it as monotheistic,which means believing in only one god;it might also be described as monistic,where God is an impersonal andunknowable entity. The unique natureof Hinduism seems to reconcile thesethree different concepts of God, andthis quality is what scholars refer to asHinduism’s “tolerant characteristic.”The early hymns of the Rig-Veda (1200–900 BCE) praise the spirits ofnatural forces such as Fire, Thunder,Dawn, Water, Earth, and the Sun. Thehymns praised individual deities, butthe Vedic sages believed that they rep-resented different manifestations oraspects of the same supreme being.

HINDUISM 121

The Upanishads refer to this supremebeing as Brahman. Brahman is anentity without form and quality. It isthe soul of the universe from which allexisting things arise and into whichthey all return. It is everything andeverywhere. The essence of Brahmanis divine, invisible, unlimited, andindescribable. Although Brahman isan entity without form, Hindus arefree to imagine Him or Her in any waythat is meaningful to them. Thus,Hindus worship different deities thatthey consider manifestations, orexpressions, of Brahman. Brahman is described in the Upanishads as follows:

As a spider envelops itself with thethreads [of its web],So does he, the One God, envelophimself with [threads]Sprung from primal matter out ofhis own essence.May he grant us entry intoBrahman.The One God, hidden in all creatures.Pervading all, the Inner Self of allcontingent beings,The overseer of karma abiding inall creatures…Eternal among eternals, consciousamong conscious beings…

Svetasvatara Upanishad

The most prevalent manifestations ofBrahman are the gods Brahma,

Vishnu, and Shiva, who are oftendepicted together as one concept,called the Hindu Trinity. They eachhave a female counterpart, the mostprominent one being Parvati, the con-sort of Shiva.

Brahma is the creator of the universe.He has four faces and is seated on alotus. He holds a book, a rosary, and agourd. Although he is an importantelement of the Hindu Trinity, he is notas widely worshipped as Shiva andVishnu. His female counterpart isSaraswati.

She is the goddess of learning and thearts, which is why she is depictedholding a book and a musical instru-ment called a veena (Figure 4.3). Hervehicle is a peacock or a swan.Although she is the consort ofBrahma, she is often portrayed alone.

Figure 4.3A statue of Saraswati, theHindu goddess of learningand the arts

He is the preserver of the universeand is, therefore, a loving and forgiv-ing figure who brings salvation.Vishnu (Figure 4.4) has four arms inwhich he holds a conch shell, a discus,a lotus, and a mace. His vehicle is adivine eagle. This god has manyavatars, or incarnations, and appearson earth in the form of an animal or ahuman in order to conquer evil andestablish righteousness. Many Hindusbelieve that one of his incarnations isthat of Siddartha Gautama, thefounder of Buddhism, which is thesubject of the next chapter. In many ofhis manifestations, Vishnu is accom-panied by his companion Lakshmi.

She is the goddess of wealth, happi-ness, and good fortune. Lakshmiblesses her worshippers with wealthand liberation. She is often shownrewarding worshippers with gold.

He is the destroyer and restorer of theuniverse and is associated with cre-ative energy. He is considered a greatyogi, or spiritually evolved individual,and holds a trident, a rosary, and agourd in his hands. His vehicle is abull. Shiva is also depicted as Nataraj,the god of dance, and is shown holdinga drum, serpent, and sacred fire in hishands while performing the dance ofcreation. He holds water from thesacred Ganges River in his hair. Hiswife is the goddess Parvati.

She is a mother goddess whom Hindusworship as Shakti, or female energy.She takes on many forms includingthat of Durga, the warrior goddess, inwhich she is portrayed riding a tigerand holding many weapons in herhands. She is also depicted as Kali, thefierce destroyer of evil.

Other popular gods include Ganesha,Subrahmanya, and Hanuman. Gan-esha (featured on pages 114-15) is theson of Shiva and Parvati. He has ahuman body and an elephant’s headwith only one short tusk. The othertusk is used as a pen to write the wis-dom of the scriptures. Hindus worshiphim as the remover of all obstacles.

Subrahmanya is the second son ofShiva and Parvati. He is also calledKartikeya and is widely worshippedby the Tamil population in southernIndia. Hanuman is the monkey god.He is a model of devotion and every-one’s protector.


Figure 4.4This ivory statuette depictsthe Hindu god Vishnu, the preserver of the universe.

Atman is the human soul or spirit. Itis the part of our innermost self that isidentical to Brahman, the universalsoul. A Hindu’s goal in life is toreunite the atman with the Brahman.The famous Sanskrit phrase tat twamasi, meaning “you are that” inEnglish, expresses the idea that theatman and the Brahman are insepara-ble. In that statement, you refers toatman while that refers to Brahman.The atman is eternal and immortal;when one dies, the atman lives on, shedding the lifeless body to enter a new one. This immortalnature of the atman is described inHindu scriptures as follows:

He [atman] is not born, nor does hedie at any time; nor, having oncecome to be will he again come not tobe. He is unborn, eternal, perma-nent, and primeval; he is not slainwhen the body is slain . . . Just as a man, having cast off old

garments, puts on other, new ones,even so does the embodied one, hav-ing cast off old bodies, take on other,new ones.He is uncleavable, he is unburn-

able, he is undrenchable, as alsoundryable. He is eternal, all-pervad-ing, stable, immovable, existingfrom time immemorial.

As described in the passage above,Hindus believe that the soul does notdie along with the body but entersanother body to carry on its existence.

This endless cycle of rebirth, or rein-carnation, is called samsara. InHindu thought, the physical world inwhich we live is temporary, ever-changing, and artificial. This imper-fect world is referred to as maya, andlife in it is considered meaningless.Hindus believe that the universemoves through endless cycles of mil-lions of years, subject to the constantthemes of creation and destruction.All life is caught in this cycle of birth,death, and rebirth. The goal of Hindusis to achieve moksha, or liberation,from the endless cycle of rebirths intothis world, and to unite the atmanwith the Brahman.

Karma is the totality of one’sactions in life, and it determines theform that an individual will take whenhe or she is reborn. The accumulationof bad karma will result in rebirth at alower station in life or as a lower formof life, such as an animal. The accu-mulation of good karma will result inrebirth at a higher station in life,which is closer to attaining salvation.In order to achieve salvation, Hindusmust work their way up the ladder ofexistence; they do so by trying tosecure rebirth at a higher level. Thetraditional levels of Hindu society aredictated by the caste system, which isdiscussed on page 125 of this chapter.

In Hinduism, there are four paths tosalvation. The path a Hindu followsgenerally depends on his or her natureand inclinations. Each path can leadto salvation if the follower is sincere.

HINDUISM 123

fWebQuestTo view moreimages of Hindudeities, go tohttp://www.hindunet.org/god/

Bhakti yoga is one of the simplerpaths to salvation and involves devo-tion and love toward a personal deity,for example, Shiva, Vishnu, orLakshmi. This is a popular pathamong Hindus because it provides theopportunity to worship Brahman in aconcrete way rather than as anabstract notion. Representations ofthe chosen deity help followers tofocus their devotion through prayerand rituals. Devotees surrender them-selves to the deity and delight in hear-ing and singing praises to him or her.

The key to this path is good deeds andthoughts, which will lead to the accu-mulation of good karma. Good deedsare unselfish actions that are done notfor a reward but because they aremorally right or the duty of an individual.

This difficult path calls for the guid-ance of a guru, or teacher. Followerslearn about the relationship betweenthe Brahman and atman and aboutthe nature of the universe asexplained in the scriptures. By know-ing the scriptures, following theguru’s teachings, and meditating, fol-lowers gain the insight necessary toachieve salvation.

Followers of this path achieve salva-tion through meditation, or deep con-templation, on Brahman. Intensemeditation leads to a trance-like statein which the individual acquires

knowledge of the Truth and becomesone with the Brahman. This is a diffi-cult path because it requires strictphysical and spiritual discipline.

Hindus refer to their religion as dhar-ma, which means code of moral andrighteous duty. The concept of dharmapertains to the duties and responsibil-ities of the individual, and it is consid-ered essential to the welfare of theindividual, the family, and society.Essentially, there are two kinds ofdharma mentioned in the scriptures:sanatana dharma and varnashramadharma. Simply translated, sanatanadharma means “eternal religion” andrefers to universal values and princi-ples that apply to all people regardlessof religion, nationality, age, sex, orprofession. Varnashrama dharma con-cerns the specific duties of each indi-vidual with respect to age, sex, andstatus in society.

By the end of the Vedic period, Indiansociety was organized into categoriescommonly known as castes. The basicstructure of the caste system seemsto have its roots in Vedic hymns oncreation, which divide humanity intofour classes, or varnas. The four var-nas are as follows (from highest tolowest): Brahmins, Kshatriyas,Vaishyas, and Sudras.

As discussed earlier in the chapter,people are born into each varnaaccording to the karma they haveaccumulated in their previous lives.People of different castes live very dif-ferent lives and are not allowed to


dine together or marry each other.Figure 4.5 illustrates the occupations,goals, duties, and required character-istics of each varna, according to TheLaws of Manu, an early Indian lawbook.

There is a fifth group outside the tradi-tional four castes. The people of thisgroup are called “untouchables” becausethey engage in what are considered“unclean” occupations, such as tanningleather, removing dead animals, orwashing toilets. Degraded by the natureof their work, they have lived separatelyfrom those in the other castes.

Mahatma Gandhi, India’s mostinfluential political, spiritual, andsocial leader, fought to have these peo-ple included in the mainstream ofIndian society.

Today, India’s Charter of Rights bansdiscrimination on the basis of gender,caste, race, or religion. The Indiangovernment has introduced a numberof social welfare programs and eco-nomic initiatives to improve the livingconditions of those who have sufferedas a result of the caste system. Thepresident of India, K. R. Narayanan, is

HINDUISM 125

Varna (Caste)

Brahmin

Kshatriya

Vaishya

Sudra

Occupations

priests, religiousteachers

warriors, rulers

merchants, farmers

servants, labourers

Goals

knowledge, educa-tion

political power,diplomacy

wealth, commerce

manual skills

Duties

• performance ofrituals and sacri-fices

• pursuit of arts,sciences, ethics,philosophy, andreligious study

• research andteaching

• government• maintenance of

law and order • protection from

foreign invaders

• management ofwealth

• trade with othersocieties

• service to othercastes

RequiredCharacteristicshighly developedintellect, discipline

physical strengthand courage, gov-erning skills

management andentrepreneurialskills

ability to acquireparticular skills

Figure 4.5 The caste system. What determines a person’s placement in one of the above castes?

a member of this fifth caste, which ispopularly known today as the dalits.The late Dr. B. R. Ambedkar, who isthe principal author of modern-dayIndia’s constitution, also hailed fromthis oppressed group.

The caste system and the Four Stagesof Life, outlined in Figure 4.6, repre-sent the social aspect of karma sincethey define the actions for which peo-ple are responsible in society. Womennormally do not enter the last twostages, and very few men enter thestage of ascetic.

The Four Goals of Life outlined in thissection constitute for a Hindu a per-sonal value system that incorporateshis or her material desires and spiri-tual needs. These goals are as follows:


Stage

Student

Householder

Responsibilities

• discipline mind andbody

• gain knowledge• learn rules and rituals

of Hinduism• show respect toward

elders

• marry and have a family

• provide for the family• give to charity• care for family elders• practise social and

religious traditions

Figure 4.6The Hindu stages of life. Howdo your responsibilities as a

student compare to thoseoutlined in the first stage of

this chart?

Forest Dweller

Ascetic

• retire and transmithousehold duties towife or son

• read and study• participate in religious

pilgrimages

• give up worldly life• wander• meditate• attain salvation

Dharma: conducting one’s duties withcompassion toward allbeings, forbearance, absenceof jealousy, purity, tranquility,goodness, absence of cruel-ty, and absence of greed

Artha: earning money by honestmeans to provide for the family; acquiring wealth andpower

Kama: pursuing love and physicalpleasures to balance life and to sanctify marriage

Moksha: leading the soul toward sal-vation through honest andmoral actions

Profile:(1869–1948)

Mahatma Gandhi Mahatma Gandhiis, perhaps, thebest-known Hinduin the world andis considered thefather of his coun-try. He has beencalled one of themost influentialfigures of thetwentieth centuryand has had a

profound impact on the religious conscience ofhumankind. Born in India in 1869, he married whenhe was fifteen and his wife was thirteen. He stud-ied law in England and practised law in South Africabetween 1893 and 1914, where he fought againstcolonial laws that discriminated against the Indianswho settled there. Guided by the teachings of theBhagavad-Gita (see page 144) and the NewTestament, he showed great admiration and toler-ance for all religions. He gained solace and inspi-ration from the teachings of the Bhagavad-Gita andbased his religious ideals on the concepts of dhar-ma (duty), satya (truth), ahimsa (non-violence),and moksha (spiritual liberation).

When he returned to India in 1915, he immedi-ately embarked on a non-violent mission to endBritish rule. He entered politics in 1919 andbecame the leader of the Indian National Congress.He used his theory of satyagraha, or insistence ontruth, as a political weapon and insisted that hisfollowers be guided by the following four religiousprinciples: truth, non-violence, self-control, andpenance. By practising spiritual values, Gandhi wastrying to change the governance of India as well as

peoples’ lives. He negotiated the independence ofIndia in 1947. Gandhi spent most of his life oppos-ing social injustice in Hindu society and working toimprove the condition of minority groups in India,such as Muslims, women, and the “untouchables”of the Indian caste system. Gandhi accepted thecaste system on a spiritual level, but did not acceptits social implications because he opposed theprivileges of the high-caste Hindus. He fought pas-sionately for the rights of the “untouchables,” and,as a result of his efforts, discrimination againstthis group was eventually outlawed. He demon-strated the principle of ahimsa by respecting all liv-ing things, and he was prepared to die for a right-eous cause. In 1948, he was assassinated by afanatic Hindu.

Quotes by GandhiReal education consists in drawing thebest out of yourself. What better book canthere be than the book of humanity?

An eye for an eye only ends up making theworld blind.

I know of no greater sin than to oppressthe innocent in the name of God.

QUESTIONS1. How did Mahatma Gandhi use religion to oppose

prejudice and discrimination?

2. Which quotation by Gandhi appeals to you themost? Why?

Figure 4.7

127


The Hindu law book, The Laws ofManu, which was written at the begin-ning of the Common Era, providescontradictory views on the status andduties of Hindu women. The two fol-lowing passages illustrate theseopposing views:

Women must be honoured andadorned by their fathers, husbands,and brothers, and brothers-in-lawswho desire welfare/Where womenare honoured, there the gods arepleased, but where they are not hon-oured, no sacred rite yields reward.

The Laws of Manu, 3.56.

By a girl, by a young woman, oreven by an aged one, nothing mustbe done independently, even in herown house. In childhood a femalemust be subject to her father, inyouth to her husband, when her lordis dead, to her sons; a woman mustnever be independent.

The Laws of Manu, 5.147–148

The first passage suggests thatwomen hold a place of honour in thehome, and that it is the sacred duty ofmen to honour and provide for them.The second passage portrays womenas subordinate to and dependent onthe men in their life. The latter pas-sage seems to reflect the reality ofmost Hindu women, especially thosein the lower levels of society, who aredeprived of an education.

Divorce is not encouraged but it isallowed in today’s Hindu world. Asmore women work outside the home,gender roles are changing, but womenstill carry the bulk of householdduties. Government and other educa-tional and religious institutions arenow providing better opportunities forwomen to develop literacy skills andparticipate in the work force.

Conversely, Hindu women from theprivileged classes have been workingand excelling in their fields for sometime. They are doctors, professors,authors, lawyers, parliamentarians,officers in the armed forces, ambassa-dors, etc. One of the first three womenprime ministers in the world was aHindu woman named Indira Gandhi(Figure 4.8). She was the prime minis-ter of India from 1966 to 1977 andagain from 1980 until her death in1984. Her aunt, Vijaya LakshmiPandit, became the first woman presi-dent of the United Nations in 1953.

Figure 4.8Indira Gandhi was prime

minister of India from 1966to 1977 and 1980 to 1984.

HINDUISM 129

PRACTICES, RITUALS,SYMBOLS, AND FESTIVALS

The Hindu lives his or her religionthrough worship rituals that havebeen transmitted from one generationto another. Hindus worship in manydifferent ways, and there is no stan-dard form. Daily worship takes placemainly at home; going to the templefor prayer is not absolutely necessary.A Hindu child learns about the reli-gion and its festivals by observationand by taking part in rituals at home.Many Hindus begin their day withsome kind of religious ritual, forexample, greeting the sun; others per-

form their rituals in the evenings oron weekends. Most Hindus purifythemselves with water before partici-pating in a religious ritual, usually bytaking a bath.

The syllable om (see page 133),which represents the supremacy ofBrahman, is chanted at the beginningand end of all Hindu prayers and read-ings of scripture. In a practice calledjapa, worshippers chant the names ofdeities repeatedly as well as sacredphrases called mantras. The followingmantra, which Hindus chant to greetthe sun, is considered one of the mostimportant: “I meditate on the bril-liance of the sun; may it illumine myintellect.”

1. Explain the difference between the following terms:

• Brahman, atman• dharma, karma• samsara, moksha

2. Indicate the significance ofthe Hindu deities listed below.How are they portrayed and why?

• Saraswati• Lakshmi• Shiva• Ganesha

3. Review the material on thecaste system, and, working witha partner, create a list of thepositive and negative aspects of

caste. Summarize your view ofthe caste system in a writtenparagraph.

4. Summarize the responsibili-ties of a Hindu at each stage ofhis or her life. Each of thesestages roughly corresponds totwenty-five years. How are yourresponsibilities at each of thesestages similar? How are they different?

5. Write a letter to a femaleHindu goddess such as Lakshmior Parvati, and outline your viewsand concerns about the role ofwomen in Hinduism.


A peek in a Hindu home reveals anelaborately decorated shrine thatserves as an altar for worship. Theshrine is adorned by images of deities,which are usually in the form offramed pictures or copper and marblestatues. These images serve as pointsof focus to help the mind concentrateon the abstract ideals that the deitiesrepresent.

The most common form of homeworship is called puja, a form ofthanksgiving in which offerings aremade to the deities. Devotees place allof the offerings on a tray near theshrine and present them to the deitiesat certain points in the worship.Offerings include flowers, fruits,incense sticks, water, milk, clarified

butter, and a lamp. A traditional pujafollows sixteen steps, and it is usuallyperformed by worshippers on festivaldays and special occasions. All pujasconclude with the waving of a lamp,called arati, around the altar whileworshippers sing hymns and verses ofpraise. After the final prayers arerecited, some of the food that has beenoffered to the deities—and is now con-sidered blessed—is redistributed tothose present at the ceremony as a giftfrom the deities; this gift is calledprasad. Homa is a ritual that involvesthe burning of offerings in a fire thathas been blessed by a priest. At specialpujas, families invite a priest, who isfrom the Brahmin caste in most cases,to perform the ceremony.


Figure 4.9A Hindu family performs a

puja, with the help of apriest. What kinds ofofferings are shown

in the picture?

HINDUISM 131

Worship in a Hindu temple is not arequirement, nor is it a necessity.Hindus usually visit temples duringfestivals or for special functions.Worship in a temple is conducted by apriest and his helpers. The priest leadsthe devotions each day. In the morn-ing, he rings the temple bells, pre-pares the deities, and offers fresh flow-ers, incense, and food on behalf ofdevotees. In the evening, devotees singsacred hymns and share in arati andprasad. Images of deities in templesare treated like royalty. The deities aregiven ritual baths, adorned, and takenon procession on special occasions.Worshippers revere and bow to themin prayer.

On festival days and on other spe-cial occasions when the reading of thescriptures takes place over severalnights, many families join in worship.Hindus in the West also go to the tem-ple to learn more about their religion.Many temples offer classes that teachchildren Hindu prayers and hymns,called bhajans.

Most Hindus refrain from eating beefsince they consider the cow sacred totheir culture and beliefs.

“Holy cow” is a familiar expressionthat refers to Hinduism’s reverence ofcows. Hindus adore the cow as a man-ifestation of all that is good and pre-cious. They attribute its docility to itsvegetarian nature, and aspire to a veg-etarian lifestyle.

To Hindus, yoga and meditation arespiritual disciplines. Yoga, in the strictHindu sense, means “yoke,” that is,the atman in union with the Brahman.To achieve this union with God, medi-tation is necessary. The practice ofmeditation requires a sitting posture,which meditators can comfortablymaintain for long periods of time.

Meditators try to control theirbreathing so that it is regular and willnot break their concentration. Theythen concentrate on a single object,sound, or idea until they are in a deepmeditative state and are experiencingthe divine presence. Undoubtedly, thereal experts are the swamis, or holymen of India, who have dedicated theirlives to meditation. Many of them trav-el from India on a regular basis to lec-ture and teach in Canada.

Pilgrimages, or journeys to holy placesas acts of devotion, are an importantelement of Hinduism. One holy placethat all Hindus strive to visit, at leastonce in a lifetime, is the holy city of Varanasi (formerly known asBenares), which is located along thewest bank of the holy Ganges River. Itis believed that the Ganges River fellfrom heaven to earth, giving life topeople and watering the plains thatproduce much-needed food. Bathing inthe river is the first thing pilgrims dowhen they arrive, and it is a daily ritefor local residents. Hindus believe thatbathing in the Ganges cleanses themof their sins.

132 EXPLORING WORLD RELIGIONSHoly PlacesBenares [Varanasi] is older than history, older than tradition, older even than legend,and looks twice as old as all of them put together.

—Mark Twain

Varanasi (formerly called Benares) is India’s holiest city and one of the oldest cities in the world.It is situated on the west bank of the holy Ganges River, and is also known to Hindus as Kashi,the City of Lights. Varanasi is the home of God Shiva. Of the 1500 temples in the city, theVishvanatha Temple (Figure 4.10), which is dedicated to Shiva, is perhaps the most revered.What is most significant about Varanasi is the belief that virtually every step of the city is markedby a linga, a symbol that represents the creative energy of Shiva. According to Hindu mythology,the entire sacred zone of Varanasi is one great linga of light that once burst through the earthand pierced the heavens in the presence of Brahma and Vishnu—the other deities in the HinduTrinity. Pilgrims walk around this great linga, which is about 40 km long. It usually takes five daysto complete this holy rite.

Today, Varanasi is home to many ashrams, or Hindu learning centres, that have housedfamous poets, mystics, and itinerant holy men. The city continues the tradition of educationthrough the Benares Hindu University, founded in 1905.

Hinduism is not the only religion that con-siders Varanasi a holy place. Varanasi is thebirthplace of Tirthankara Parsvanatha, aspiritual teacher of Jainism, who was bornthere during the eighth century BCE. Threehundred years later, the Buddha gave hisfirst sermon in the groves of Sarnath, inVaranasi, and so started the Buddhist sang-ha, or community of monks. Today, it is animportant pilgrimage destination forBuddhists from around the world.

QUESTIONS1. Why is Varanasi an important pilgrimage destination for Hindus?

2. Assume that you are a Canadian Hindu who has just visited the holy city of Varanasi. Write ahalf- to one-page journal entry describing the experience.

The City of Varanasi

Figure 4.10

132

There are many symbols in Hinduism,and they are all considered sacred.These symbols are concrete represen-tations of abstract religious thought.Some of the most important Hindusymbols are presented in this section.In Hinduism, symbols that representan aspect of Brahman serve as person-al aids and reminders of this divinespirit. By focusing on these symbols,Hindus try to gain an awareness ofthis all-mighty entity and its universalpresence.

This Hindu good luck symbol represents “well-being.” The Hindu

swastika is usually illustrated in redand is used on wedding invitations,decorative drawings, textiles, and inrituals to bring good luck and protectagainst evil. Unfortunately, a modifiedversion of this symbol (with the armsbent in a clockwise direction) wasadopted by the Nazi regime of AdolfHitler and has negative connotationsin the non-Hindu world.

HINDUISM 133s

This important Hindu symbol represents the sacred syllable om. This syllable is made up of three sounds: a-u-m. When a and u come together, theymake the sound o. The sound of the syllable begins deep within the body andends at the lips. Hindus use this syllable as a mantra to evoke the supremeessence of Brahman. Om is believed to contain the secrets of the universeand is chanted at the beginning of prayers, blessings, and meditation. It isconsidered the first and most sacred sound and is believed to contain the

essence of true knowledge. Om symbolizes the first three Vedas—the present,past, and future—and the three states of consciousness—waking, dreaming, and

deep sleep. The symbol and the sound that it represents are not worshipped butmeditated on as a means to gain enlightenment.

OmSymbols and Icons

Oxford World Religions 4.15 ch

Figure 4.12

QUESTIONS1. What does om represent to Hindus?

2. Make the room quiet, and try gently chanting “om” for a few minutes. Describe whathappens.


Figure 4.11


The image representing Shiva asNataraj, the Lord of Dance, is a preva-lent Hindu icon (Figure 4.13). Itshows the four-handed Shiva whirlingand playing the drum with his upperright hand. The drum symbolizessound, speech, and the divine truthheard through revelation. His dancesymbolizes energy and the endlesscycle of creation and destruction.

Some Hindu men and women mark asymbol, called a tilak, on their fore-heads to indicate the deity that theyworship. Devotees of Vishnu (Figure4.14) use sandalwood paste, those ofShiva use ashes, and those of the god-dess Parvati use red powder. The signsare worn on the forehead, between theeyebrows, to symbolize the third eye ofwisdom.

Many married Hindu women marktheir foreheads with a red dot calledbindi. It signifies that a woman is mar-ried and should be respected as such. Itis applied daily after a bath and puja, aswell as on special occasions.

There are many Hindu festivals, andthey are joyous, colourful occasions.Among other things, these specialevents celebrate the birthdays of impor-tant deities and seasonal changes. Theoccurrence of Hindu festivals is basedon the lunar calendar.

This festival of lights is Hinduism’smost popular celebration. In India, itis normally celebrated over five daysat the end of October or the beginningof November. In most other countries,like Canada, Diwali is observed ononly one evening, but is preceded andfollowed by days of festivities (Figure4.15). During this festival, Hindus setoff fireworks, decorate their houseswith lights, give gifts, and wear newclothes to celebrate the triumph ofgood and knowledge over the darkforces of evil and ignorance. Lavishvegetarian dinners are prepared, anda traditional puja is performed at duskbefore the feast begins. Diwali hon-

Figure 4.13

Figure 4.14

HINDUISM 135

ours Lakshmi, the goddess of wealthand good fortune, and Vishnu, whodefeated the demon Naraka. This fes-tival also commemorates Rama’sreturn to his kingdom after defeatingRavana, the evil king who had abduct-ed his wife, Sita, in the Ramayana.

Holi is a spring festival that Hindususually celebrate sometime in March,on the full-moon day of the last monthin the Hindu calendar. The nightbefore, worshippers light a bonfirethat signifies the burning of evil.According to Hindu legend, the youngPrahalad was resented by his wickedfather for being pious and God-fear-ing. His evil aunt took Prahalad awayand tried to burn him in a fire.Instead, she was burned to ashes. Tomark this festival, Hindus of all agesjoin in the merriment of squirtingcoloured water on friends and familymembers. They distribute and eatsweets and other foods.

This event takes place on the daybefore the new moon, during themonth of February. Strictly speaking,Mahashivaratri is not a festival nor afeast. It is a special event dedicated tothe devotion of Shiva. Devotees wor-ship him, keep vigil, and fast for twen-ty-four hours; those who are unable tofast eat light vegetarian meals.Between midnight and sunrise, devo-tees worship him by repeating hisname and placing flowers and grainson his image. Water is poured in asteady stream from a copper vesselsuspended over the image.

This “Nine Nights” festival is held inthe spring and autumn. On the firstthree nights of Navaratri, Hindus wor-ship the goddess Durga, a manifesta-tion of Parvati, who washes away lazi-ness and evil thoughts. The next threenights, with a mind better preparedfor spiritual guidance, they offer puja

Figure 4.15Canadian Hindus celebrateDiwali with a parade. What isthe origin of this festival?



to Lakshmi, the goddess of wealth andgood fortune. The final three nightsare dedicated to Saraswati, the god-dess of knowledge and learning. Onthe tenth day, worshippers observeVijayadasami, or the Day of Victory.

1. Describe the following Hindu prac-tices and indicate their significance:

• puja• yoga and meditation• the distribution of prasad

2. How does the practice of vegetari-anism reflect Hindu beliefs and principles? Are you or any of yourfriends vegetarian? Why or why not?

3. Briefly identify and describe any two Hindu symbols.

4. Identify the significance of theHindu festivals listed below, anddescribe how Hindus celebrate them.

• Diwali• Holi• Navaratri

5. Assume that you are a reporter for the local community paper or, perhaps, your school newspaper. Write a feature article introducing your readers to the central elements of Hindu worship.

MILESTONESLife is a series of events and stepsfrom birth to death or, as the Hinduwould say, “from conception to crema-

tion.” In Hinduism, each step, or riteof passage, is called a samskara. Thereare forty such rites, which illustratesthe importance of these rituals to thedevelopment of the individual withinHindu society. Of the approximatelyforty rituals, sixteen are central to thereligion. However, in actual practice,few people observe them all. Some ofthe most important rites are present-ed below. Priests officiate at all theserites, which are attended by relativesand friends.

Traditionally, in Hinduism a child isnamed by a priest ten days after birth.While orthodox Hindu families contin-ue this tradition today, for mostHindus, this ceremony has become asymbolic gesture. Many parentschoose a name even before their babyis born. Nevertheless, because a babyis considered a blessing and an occa-sion for celebration, most Hindu par-ents continue to hold some sort ofinformal naming ceremony performedby a priest.

The purpose of the first formal excur-sion outside the home is to expose thechild to the environment and the neigh-bours. The occurrence of this eventdepends on the health of the baby aswell as the climate and weather condi-tions of his or her surroundings. Theparents and child take a bath and wearnew clothes. The parents apply a dab ofsoot to the baby’s forehead for protec-tion from the evil eye. With the infantin their arms, the mother and fatheroffer a simple prayer to the deities and

then take the baby out for a short walk.Special care is taken to avoid overexpo-sure to the sun or other weather-related conditions.

This ritual takes place about seven toeight months after the birth of thechild, depending on his or her health.On the day of the ceremony, parentsrecite a special prayer asking thedeities to bring good health and longlife to the child. The father thenbegins the feeding by giving the childa small portion of boiled rice mixedwith ghee (clarified butter) and honey.

Between the ages of six to eightmonths, the hair of a baby boy is cutby the local barber. The barber com-pletely shaves the head, except for asmall tuft of hair at the front. Insouthern India, some girls are given ahaircut as well.

Upanayana is a sacred initiation cere-mony performed by boys of theBrahmin, Kshatriya, and Vaishyacastes between the ages of eight totwelve. It marks the boy’s transitioninto the student stage of life, where heis expected to begin his studies of thesacred texts. During this ceremony,which takes place over two days, theboy wears a sacred thread over his leftshoulder and chants a mantra.

Marriage is a sacred milestone thatmarks the bride and groom’s entry

into the householder stage of life,described on page 126 of the chapter.This stage of life, called grihasta, sanc-tifies the bond between the bride andgroom and the future fulfillment oftheir social responsibilities.

In India, arranged marriages are acommon practice. Among Hindus bornin the West, love matches are morecommon. Whatever the route to mar-riage, parents scrutinize the otherfamily to make sure that the bride andgroom are socially, culturally, andfinancially compatible. When the par-ents agree on a marriage, they arrangean engagement, where the father ofthe groom formally asks for thewoman’s hand in marriage to his son.Most of the family elders are presentat this ceremony because a marriage isnot only a union of two people but alsoof two families. After the engagement,an auspicious, or favourable, date isset for the wedding.

The wedding ceremony lasts forapproximately three hours. It is per-formed by a priest, who is usuallyassisted by another priest. A tradi-tional Hindu wedding (Figure 4.17)can be an elaborate affair consisting ofabout fifteen rituals. In today’s busyworld, these rituals are shortened.Some of the most important includethe giving away of the bride by thefather, the giving of auspiciousness tothe bride by the groom’s family, theclasping of hands by the couple, andthe couple taking seven steps arounda sacred fire. During the giving of aus-piciousness, the groom’s family givesthe bride a necklace or string that shewears around her neck for the rest ofher married life.

HINDUISM 137

The majority of Hindu marriages in India are arranged.This custom is not strictly followed by Hindus living out-side of India. In Canada, traditional Hindu families arecaught in the social battle of arranged marriages. Formany Hindu girls, it is not a matter of choice, but amatter of honour or shame. Families feel disgracedand devastated if a girl does not marry or if her mar-riage fails. To Hindu families who place importance onstatus, caste, colour, and creed, resistance toarranged marriages is becoming a growing social problem.

AT ISSUE: Are arranged marriages a good idea?

A suitable boy is first spotted by Bharati Narvani’suncle at a wedding in New Delhi, India. Bharatithen lived in Trinidad where her parents migratedsome 25 years ago from the Gujarat region of India.The 21-year-old university graduate was brought upwith the customs and values of India. The boy,Manoj Solanki, 29, a civil engineer, is also ofGujarati parentage. Born in Liberia and educated inEngland, he went to India with his parents to find abride.

Soon after that New Delhi wedding, Bharatiaccompanies her parents to India on one of theirregular visits. She knows that her parents are mak-ing this trip with the hope of finding a groom forher. She is amenable to the idea. Bharati was neverallowed to date, or mingle freely with boys her age.She didn’t rebel, unlike some of her peers inTrinidad’s Indian community.

Her friend, Sujata, the daughter of a well-knownsurgeon, reluctantly agreed to marry the son of afamily friend in India. Before the wedding, she com-mitted suicide by drinking gramoxone, a poisonouspesticide. Sujata was in love with a young man inTrinidad, and was too afraid to tell her parents.There is speculation that she might have been preg-nant, and saw no other way out.

That will not be Bharati’s fate. She will followthe ancient script of courtship and marriage thatstill prevails widely throughout India.

Once the Narvanis arrive in New Delhi, theuncle—the closest senior male relative in India—arranges a meeting of the two families. Manoj isaccompanied by his mother and aunt, Bharati byher mother and uncle. A discreet discussion takesplace among the elders: Is Manoj able to support awife? Can Bharati adapt to a foreign country? . . .

First Comes Marriage, Then Comes Loveby Ira Mathur

Exploring Issues:

The following article “First Comes Marriage, ThenComes Love” was written by Ira Mathur, an Indian-bornjournalist living in Trinidad, who writes for the TrinidadGuardian, the island’s leading daily newspaper.

Hindu Brahmin parents seek tall,slim, beautiful university educatedmatch for handsome son, 29,5'10". Computer professional,management position. Please e-mail biodata and photo.

Figure 4.16 Advertisements like this one for suitable marriagepartners are common in South Asian magazines and newspapers.

138

Finally the couple are given a chance to talkalone in another room. Manoj, being more confi-dent, breaks the awkward silence with a joke. Inbetween light bantering, the two manage to ask andanswer serious questions about one another. Askingwhether Bharati likes Indian movies, for instance,tells him how strong her cultural ties are. Shewants to know whether Manoj expects her to be ahousewife or will he be happy with her working?Will she live with her in-laws? His answers reassureher that they will live alone, that she is free towork, and that she can visit her parents wheneverpossible.

The attraction between the couple is immediate... A month later, there is an elaborate engagement

ceremony. Soon after, the wedding takes place in thecouple’s ancestral home of Baroda, Gujarat....

Earlier this year, the newlyweds visited Trinidadwith their infant son for a huge reception given bythe Narvani family. Bharati is radiant in her tradi-tional bridal outfit. Manu, as she affectionately callsher husband, looks smugly satisfied. Those of uswho knew Bharati before she was married have toadmit she has gained confidence, matured and looksvery happy.

Bharati's mother, Manju, misses her daughtertremendously, but is satisfied that the arrangedmarriage was the best she could have done for her.

It can also go horribly wrong. Meena, a 20-year-old high school graduate from Hyderbad in India,ended up—through an arranged marriage—with acomputer analyst ten years her senior. Sharing theirhome in Los Angeles, California, was her husband’sAmerican girlfriend.

Indian society is quick to reject divorced, separat-ed or abandoned women. If Meena went home, herparents’ status in society would be shattered. Theirpride and honour—on which the highest premium isplaced—would make them societal rejects. She hadno choice but to accept her husband’s mistress andlive as a semi-servant in his house.

Many Indians contend that arranged marriagesare more successful than marriages in the West,particularly given the latter’s staggering divorcerates. Romantic love does not necessarily lead to agood marriage, and often fails once the passion dis-sipates, they argue. Real love flows from a properlyarranged union between two individuals...

QUESTIONS1. Make a list of arguments supporting and opposing arranged marriages. Do you think

arranged marriages are a good idea? Present your opinion in a letter to the author ofthis article.

2. What advice would you give to a devout Hindu friend who respects his or her parentsbut does not want to be involved in an arranged marriage?

Arranged Marriages

139

140 EXPLORING WORLD RELIGIONS140 EXPLORING WORLD RELIGIONS


A Hindu wedding ceremony is fol-lowed by a grand feast. Festivities canbe quite extravagant and may includesinging, dancing, drumming, fire-works, and, even, riding on a whitehorse.

When a Hindu dies, a solemn ceremo-ny, which includes cremation by fire,is performed. Under the direction of apriest, family members bathe anddress the body in new, but traditional, clothing, leaving the face uncovered.Light and flowers are offered to thespirit of the deceased before the pro-cession to the crematorium takesplace. The name of Lord Rama ischanted, and hymns, or holy songs,are sung.

The priest recites passages fromthe holy scriptures to sanctify the fire.Then the oldest son, or a male mem-ber of the family, lights the pyre or, ina modern crematorium, pushes thebutton to begin the cremation. Thefamily collects the ashes in an urn andscatters them in the holy rivers ofIndia or any other body of water. Onthe tenth and thirteenth days afterthe funeral, relatives, friends, andneighbours gather for a special prayerand a feast.

This ceremony marks the anniversaryof a death. The priest performs reli-gious rites, and family members,friends, and other guests are invitedto witness the ceremony and enjoy ameal.

1. a) Identify five Hindu mile-stones. b) What is the significance of thethread and the marriage cere-monies?

2. How have the rites belowchanged over time? How wouldyou explain these changes?

• naming a child• marriage ceremony• cremation ceremony

3. In your view, which of the ritesof passage presented in thissection is the most significant?Why?

Figure 4.17This traditional Hindu

wedding is taking place in Southern India. How

would you describe a traditional Hindu wedding?

HINDUISM 141

SACRED WRITINGS

Unlike many other religious tradi-tions, which have a single source ofscripture, for example, the Bible,Hinduism has a number of sources, orbooks, that it considers sacred texts.Hindu scriptures consist of over 200books that were composed from about1500 BCE until about 1500 CE. Hinduscriptures are classified as beingshruti or smriti. Shruti is knowledgethat is revealed or “discovered” by therishis, or seers of Hinduism. This wis-dom is contained in the Vedas. Smritiis “human-made” literature, orknowledge that is “remembered.”

The four Vedas, composed around1500 BCE, are considered the oldestand most authoritative Hindu scrip-tures. They are a collection of writingson subjects ranging from the divinespirit to medicine and the sciences.Before 1500 BCE, these compositionswere memorized and transmittedorally from teacher to student.

The four Vedas include the Rig-Veda, which comprises 1028 hymns(contained in ten books) that praisethe ancient deities; the Yajur-Veda, apriest’s “handbook” for the perform-ance of fire sacrifices; the Sama-Veda,which consists of melodies, chants,and tunes for the singing of hymns;and the Atharva-Veda, which containsmagical formulas, chants, spells, andcharms. Each Veda contains the fol-lowing types of compositions:

These concluding sections of theVedas, which are collectively calledVedanta and form the basis of Hinduphilosophy, have dominated Indianlife and thought for 3000 years. Thereare over 200 Upanishads; of these, six-teen are considered to be the mostimportant. Some of these include Isa,Katha, Prasna, Kena, and Mandukya.The Upanishads discuss topics such asthe mind, the senses, worship, medita-tion, and the various means of libera-tion. They also discuss concepts thatrepresent Hinduism’s most centralbeliefs, including Brahman, atman,karma, samsara, moksha, and maya.

India’s two great epics, the Ramayanaand the Mahabharata, are popularvehicles for spreading Hindu ideals ofmoral conduct. These smriti textshave such a grip on the Hindu imagi-nation and such wide appeal that they

• Mantras: psalms of praise thatconstitute the mainbody of Vedas

•Brahmanas: prose manual forpriests on prayer andritual

•Aranyakas: “forest books” forsaints and hermits

•Upanishads: philosophical commen-taries that appear atthe end of each Veda

Figure 4.18The Ramayana appears in

comic-strip format inmagazines and on the

Internet. Is this a good wayto present an epic?

have both been produced for televisionin over 100 episodes. The Ramayanaeven appears in comic-strip format inmagazines and on the Internet(Figure 4.18). The Ramayana waswritten in Sanskrit around 200 BCE,about 200 years after the Maha-bharata. However, the Ramayanadeals with incidents that took placebefore the events of the Mahabharata.

There are about twenty-six differentversions of the Ramayana, but themost popular one was written around1500 CE by Tulsidas, a contemporaryof Shakespeare. It was the first scrip-ture to be translated into Hindi fromSanskrit. This epic contains 24 000verses. It is the story of Prince Rama,who is worshipped throughout theHindu world as the seventh avatar, or

incarnation, of God Vishnu. He wasexiled to the forest for fourteen yearsso that his half-brother Bharata couldbecome king. Sita, Rama’a wife, andhis other half-brother Lakshmana fol-lowed the prince in exile. Unprotectedin the forest dwelling, Sita wasabducted by the wicked Ravana, whowas disguised as a beggar. A battleensued where Rama, assisted byHanuman (king of the monkeys),defeated Ravana, rescued his wife,and returned triumphantly to hiskingdom. Taken as a whole, the epicrepresents the constant strugglebetween good and evil, where goodeventually prevails. The following isan excerpt from the Ramayana:

Forcing his way past Lakshmana,Raavana [Ravana] precipitatedhimself against Raama [Rama]with all the pent-up fury of hatredand revenge and strove to over-whelm him with a spate of arrows.

Raama easily baffled thesearrows with his own and struckRaavana repeatedly, without how-ever being able to penetrate hisArmour. Thus they fought, thesesupreme bowmen, each bent on slay-ing the other and using increasing-ly potent missiles of secret power,while the gods in heaven looked onin marvel and admiration. Neitherhero had met such another opponentbefore and on both sides admirationwas mingled with wrath. . . .



This monumental work, which is thelongest poem in the world and com-prises about 100 000 verses, appearsto be the work of many authors. It wasprobably compiled between 400 BCEand 400 CE. The Mahabharata is thestory of two forces: the Pandavas, whorepresent good, and the Kauravas,who represent evil. There is a warbetween the Kuru princes and the fivePandu princes, and after manyintrigues and adventures, the evilforces of the Kauravas are defeated bythe Pandavas, who rule for manyyears.

The word Purana means “old narra-tive.” They are smritis that form a dis-tinct category of Sanskrit religious lit-erature. This literature describes theexploits of the deities in thirty-six vol-umes, eighteen of which are widelyused. Each Purana usually beginswith the name of the god or incarna-tion it glorifies, for example, VishnuPurana, Bramha Purana, and ShivaPurana. These legends are mostlyused by temple priests and were com-posed between the sixth and sixteenthcenturies CE.

This Hindu law book affirms theHindu concepts of dharma, caste, andthe four aims of life. It deals with reli-

gious practice, law, customs, and poli-tics. Brahmins accept this book asauthoritative, but it is rejected byother castes. The present text, com-piled around 300 CE, contains 2600verses. In India, Hindus refer to thistext for guidance on matters such asfamily property, inheritance, mar-riage, adoption, and guardianship. Allother legal matters are subject toIndian secular law.

1. a) What is the differencebetween shruti and smriti scrip-tures? b) Identify five sacred texts ofthe Hindu tradition and classifythem as shruti or smriti.c) Describe the importance ofeach text.

2. Provide at least one examplethat illustrates the influence ofHinduism’s ancient sacred writ-ings on modern Hindu society.

3. Why are the Ramayana andMahabharata so popular in youropinion?

4. Which of the Hindu scripturesmentioned would you most liketo read? Explain your choice.

HINDUISM 143

Sacred TextOne very important component of the Mahabharata is the Bhagavad-Gita, which is the onetext that can claim to be the Hindu bible. This text, commonly called the Gita, is set in theMahabharata war. Its 700 verses, contained in eighteen chapters, discuss the centralbeliefs of Hinduism and include teachings on dharma, reincarnation, and paths to salva-tion.

The text of the Gita is in the form of a dialogue. Krishna, the eighth incarnation ofVishnu, is explaining to his confused friend, Arjuna, the importance of performing one’sduty in this world. Arjuna, who is a Pandu army leader, is reluctant to fight because hebelieves it is wrong to wage war against his own relatives and citizens, who are fightingfor the opposing side. Krishna patiently and logically reasons with Arjuna about his role inlife as a defender of human rights. These verses, spoken by Krishna, illustrate the fun-damental importance of devotion to God.

Bhagavad-Gita Chapter 9, verses 3–83. Whosoever offers to Me with devotion a leaf, a flower, a fruit, or water—that

offering of love, of the pure of heart, I accept.

4. Whatever thou doest, whatever thou eatest, whatever thou offerest, whatev-er thou givest away, whatever austerities thou practise—do that, O son ofKunti [Arjuna], as an offering to Me.

5. Thus shall thou be freed from the good and evil results, which are thebonds of action. With this mind firmly set on the way of renunciation, thoushall become free and attain to Me.

6. I am the same to all beings, none is hateful or dear to Me. But those whoworship Me with devotion—they are in Me and I also in them.

7. Even if a man of the most vile conduct worships me with undistracted devo-tion, he must be reckoned as righteous for he has rightly resolved.

8. Swiftly does he become a soul of righteousness and obtain lasting peace. Oson of Kunti [Arjuna], know thou for certain that My devotee perishes never.

QUESTIONS1. Why is Krishna using the first person to talk about God in the quotation?

2. What is Krishna’s message to Arjuna? Do you agree or disagree with this message?Explain.

3. How does this passage illustrate the importance of faith in the Hindu tradition?

144

GROUPS ANDINSTITUTIONS

The overwhelming majority of Hindusfall into three main groups: those whoworship Vishnu and his incarnations,for example, Rama and Krishna; wor-shippers of Shiva; and devotees ofParvati, the consort of Shiva, who isidentified as the Mother Goddess. Thedeity that a Hindu worships dependson family tradition, however, theseclassifications are not rigid and exclu-sive. Devotees of a particular deityalso worship other deities and installimages of many deities in homeshrines and temples.

The worshippers of Shiva, in his vari-ous forms, are called Shivites, and thesect is known as Shaivism. Shivism ispredominantly practised by Hindus insouthern India and among the Tamilsin Sri Lanka. This sect is more closelyidentified with the strict disciplines offasting and meditation. Many adher-ents cover their bodies with ashes, andothers make three horizontal marksacross their foreheads to indicate theirdevotion to Shiva. However, all devo-tees of Shiva worship him as the greatyogi, sitting in meditation on thesnow-covered Himalayan Mountains.Followers revere him as the destroyerand creator of the universe. His cre-ative power is symbolized by the linga(a cylindrical shaft).

There are many scriptures that are especially significant to Shi-vites. Among the Upanishads, theSvetasvatara is the most important.

The Shiva Puranas include the mythsof Shiva and his consort, Parvati. Theyalso contain ritual and ethical instruc-tions on the performance of pujas andpenances in order to gain salvation.

Hindus recognize the feminine aspectof energy, known as shakti, as equally

important, and they believe that amale deity’s strength comes from hisfemale consort. Thus, Shiva is incom-plete without Parvati (Figure 4.19). Infact, Shiva is often depicted asArdhanari, a manifestation whoseright half of the body is male andwhose left half is female.

Shakti is the generic name for allmanifestations of female energy,which may be represented in variousforms ranging from very gentle tofierce. The various manifestations of

HINDUISM 145

Figure 4.19The goddess Parvati (shownseated beside Shiva) is amanifestation of shakti.

Shakti include Sati, Parvati (Figure4.19), Durga, and Kali. An affection-ate name used collectively for all themanifestations of female energy isDevi, or Great Goddess. Sati andParvati are deities that represent mildforms of energy, including patience,obedience, and compassion. Durgaand Kali are deities that representfierce energy and are depicted withmany arms, bloodshot eyes, anddestructive weapons. Durga and Kaliuse their destructive power to defeatevil forces and negative tendencies.

The followers of Vishnu are calledVaishnavites. This sect of Hinduism,which is more prevalent in northernIndia, is known as Vaishnavism. Aspreserver of the universe, Vishnusometimes appears in human form torestore order and righteousness in theworld. There are ten avatars, or incar-nations, of Vishnu; nine are believedto have taken place, and the tenth isyet to come. The seventh and eightavatars, Rama and Krishna, are themost revered throughout the Hinduworld.

The primary sacred text for devo-tees of Rama is the Ramayana. Guidedby the virtues of Hindu dharma,Rama defeats the evil forces of natureand restores peace in a troubledworld.

Devotees of Krishna are greatlyinfluenced by the Mahabharata—theother Hindu epic, in which Krishna,also called Hari, is the great warrior.However, the most famous account ofKrishna’s teachings appears in theBhagavad-Gita. The doctrine central

to all Vaishnavites is bhakti, or intensedevotion to a particular, personal god.

Unlike the three mainstream sects ofHinduism mentioned above, the follow-ers of this movement are non-ritualis-tic and do not worship any deities. TheArya Samaj movement was founded bySwami Dayanand Saraswati in NorthIndia in 1875. He preached a reformedversion of Hinduism that rejected theworship of images as symbols of theSupreme God.

The central teachings of the AryaSamaj movement are based on theVedas, and the most important form ofworship for followers of this sect is afire ceremony known as havan.

Within the mainstream of Hinduism,there exist many sects and institu-tions that follow particular gurus, orteachers. The following are some ofthe movements that have activegroups operating in Canada.

The International Society for KrishnaConsciousness (ISKCON) was firststarted in the U.S. during the early1960s by Swami Bhaktivedanta, aHindu guru from India who based histeachings on the earlier tradition ofVaishnavism (the worship of Vishnu).The followers of this movement(Figure 4.20) must follow a strict codeof belief and practice. They are vege-tarians and do not use tobacco, drugs,or alcohol.


fWebQuestTo read about cur-rent issues that areof interest toHindus all over theworld, go toHinduism TodayMagazine online athttp://www.hinduismtoday.com


The disciples of this movement seekguidance from their living guru, SatyaSai Baba. Satya Sai Baba lives in SouthIndia and proclaims that he is a personwho serves all religions. He believesthat all religions are valid paths to God.His disciples follow five principles—satya (truth), dharma (righteous con-duct), shanti (peace), prema (love), andahimsa (non-violence).

This sect of Hinduism was founded bySahajananda Swami in the early nine-teenth century in Gujarat, India. Hisfollowers declared him Swami Narayan,another name for Vishnu, and believedthat salvation could also be grantedthrough him. This movement, whichemphasizes clean living, prayer, andgood works, has grown in Canada.Followers in Toronto are presentlybuilding the largest Hindu temple inCanada.

This group, as the name implies, basesits teachings on the philosophy of theVedas. It was founded by SwamiVivekananda, who attended the World’sParliament of Religions in Chicago in1893, where he made a great impact.On his second visit to America, heestablished the Vedanta Society of SanFrancisco. This movement grew acrossIndia, the U.S., and Canada. TheVedanta Society of Toronto began in1968 and has regular lectures on theUpanishads, the Bhagavad-Gita, andthe teachings of Swami Vivekananda.The value of interfaith dialogues is acornerstone of this group’s philosophy.

1. Identify and describe thethree main Hindu sects.

2. What is the Arya Samaj move-ment, and how does it differfrom mainstream Hindu sects?

3. a) What is a guru? b) Identify the significance of thefollowing Hindu gurus, anddescribe the movements thatthey have founded: • Sahajananda Swami• Swami Bhaktivedanta• Swami Vivekananda

4. Which of the streams ofHinduism described in this sec-tion most appeals to you? Why?

HINDUISM 147

Figure 4.20Followers of the HareKrishna movement celebratea summer festival.

In 1975, ten Hindu families who hadrecently emigrated from East Africa met inToronto to form the Shree Swaminarayangroup. Many had fled the racial reprisalswaged against South Asians in easternAfrican countries, especially Uganda, andCanada opened its doors to them. By1988, this religious group had grown toinclude approximately 100 families fromAfrica, India, and England. They eventuallypurchased four industrial units in the westend of Toronto, which today function as atemple. They meet at the temple every dayfor pujas, but the largest congregationstake place on Sundays. A resident priestconducts all the religious ceremonies frompujas to birth and death sacraments.

Charitable work is a key component ofthis organization. In 1997, it donated over $100 000 to the flood disaster in LosAngeles. In India, it has adopted five vil-lages and provides medicine, eyeglasses,and financial assistance. In Canada, thegroup also assists other Hindu groups dur-ing major festivals and fundraising drives.

Inspired by their spiritual leader, hisHoliness Pramukh Swami Maharaj (Figure4.21), members have embarked on agrand millennium project—to build a Hindutemple and cultural centre that will changethe skyline of Toronto. The complex will bethe largest Hindu structure in Canada,standing on 2 ha of land. The site is atHighway 427 and Finch Avenue in Toronto. In addition to an enormous temple, thecomplex will include a large permanentmuseum devoted to Hinduism that willexhibit ancient artifacts and the holy scrip-tures. It will also feature a community cen-tre that will accommodate the numerouscharitable and cultural activities in whichthe organization is involved. These includeregular blood donor clinics, food drives,health and financial management semi-nars, family counselling, classical musicand dance, yoga, meditation, drug andalcohol awareness, career planning, andlanguage instruction.

QUESTIONS1. What is the history of the Swaminarayan

Organization?

2. How is this group contributing to theHindu community in Canada and abroad?

Community StudyThe Swaminarayan Organization

Toronto, Ontario

Figure 4.21

148

CULTURAL IMPACT

During the European colonization ofIndia in the nineteenth century, theBritish, French, and Dutch imperialpowers shipped Indian people over-seas to work in plantations that wereonce worked by African slaves. Most ofthese Indians were Hindus, and soHinduism was transplanted in placeslike Fiji, Mauritius, Trinidad, Guyana,Suriname, and other territories.

Large pockets of Hindus can befound in most cosmopolitan centres ofthe Western world, such as London,Birmingham, Amsterdam, New York,Sydney, Toronto, and Vancouver. Inthese major centres, there are wellover one million Hindus.

One of the most influential aspectsof Hinduism on modern Western cul-ture is the discipline of yoga. Theimpact of yoga and meditation can bejudged by the multitude of classes andcourses offered everywhere, and mainly by non-Hindu teachers.

HINDUISM 149

y

Legend

1 India 750 000 000 2 Nepal 18 000 000 3 Bangladesh 14 000 000 4 Indonesia 3 500 000 5 Sri Lanka 3 000 000 6 Pakistan 2 000 000 7 Malaysia 1 400 000 8 Myanmar 700 000 9 Mauritius 600 000 10 US 500 000 11 UK 410 000 12 Bhutan 400 000 13 Trinidad 380 000 14 Guyana 300 000 15 Fiji 300 000 16 Canada 300 000 17 Singapore 170 000 18 Kenya 150 000 19 Suriname 120 000

1

23 8

4

5

6

7

9

10

11

12

1314

15

16

171819


Figure 4.22This map shows the world population of Hindus (approximately 800 million). Where has Hinduism taken root beyond the borders of India?

Living My ReligionChaaya RaghunananChaaya Raghunanan was born of Hindu parents in apredominantly Hindu village in Trinidad in 1970. Sheimmigrated to Canada with her parents when she was

four years old and hassince lived in Toronto.She attended the Uni-versity of Toronto whereshe graduated with adegree in sociology.Today, she is employedas an executive assis-tant with an organiza-tion involved in industri-al and workers’ safety.She has recently com-pleted a diploma coursein human resources and

labour relations at the University of Toronto. As part ofher personal development, Chaaya is a student ofIndian classical dancing. She pursues this interestunder the guidance of her guru.

Chaaya writes the following regarding her religion:

I follow much of my Hindu tradition in my daily life. Onmany evenings, I pray at my home shrine and light alamp. On weekends, I do my prayers on morningsand offer flowers to the deities. I have learned theserituals from my parents who are not really religious

but like to offer puja to the gods and goddesses asa form of thanksgiving. We sometimes attend tem-ples, not any one in particular, and we honour all thedivine images. During festivals like Diwali, we fast asa family, that is, we do not eat any meat, fish, orpoultry for several days and do our puja to the par-ticular deity we are honouring. We sing bhajans andperform the havan, or fire ceremony.

During elementary school, I did not particularlyenjoy hot dog and pizza days. You see, at home, wedo not eat beef and pork. Most Hindus do not eatbeef, so my mother prepared chicken dogs for me.This saved me from being singled out. At Christmastime, my parents allowed me to take part in activitiesrelating to Jesus and Christianity. In fact, Christmasis a great time for my family. We have Christmas din-ners, exchange gifts, and put up lights as we do forDiwali, the Hindu “festival of lights.”

I would not call myself a religious person, but Iardently follow my Hindu practices. The strength ithas given me in difficult times illustrates thatHinduism has useful and practical things to offer mein life. I find great solace in listening to Hindu hymnsthat are emotionally and spiritually satisfying. Beyondrituals, Hindu philosophy forces me to look with rea-son and faith at and within myself, as well as at oth-ers and the world around me. Lighting a simple lampand offering a small flower make me feel like a childof God.

QUESTIONS1. What elements of Hinduism are important to this Canadian woman?

2. What evidence is there that Chaaya has adopted other religious traditions while livingin Canada?

3. a) What aspect of growing up Hindu in Canadian society did Chaaya find somewhat challenging? b) Why was it challenging, and how did she deal with it?

Figure 4.23

150

HINDUISM 151

In Canada, the Hindu populationexceeds 300 000. The majority ofHindu Canadians live in the GreaterToronto Area. Vancouver has the sec-ond largest concentration, and small-er populations are scattered amongthe larger cities of the eastern andwestern provinces.

Today, the Hindu community inCanada is very diverse, with origins inIndia, Sri Lanka, Guyana, Trinidad,England, and many east African coun-tries. They have all brought withthem different values and customsnative to their countries, and theyembrace different deities.

Their differences are also evident inthe way they perform ceremonies, rit-uals, and sacraments. Sermons, lec-tures, and other discourses are deliv-ered in the language particular toeach linguistic group.

Southern Ontario is unique inCanada with regard to the Hindu pop-ulation. Over 200 000 Hindus, repre-senting about 70 per cent of the Hindupopulation in Canada, reside in thiscorridor, which stretches from Osh-awa in the east to Niagara Falls in thewest. In Markham and neighbouring

Richmond Hill alone, there are fourHindu temples that reflect differentstyles and cultures (Figure 4.24). Inaddition to providing a place of wor-ship, these temples are the culturalhub of Canada’s Hindu communities,as well as learning centres whereinterested members are tutored intraditional vocal and instrumentalmusic and dance.

Figure 4.24The architecture of theVishnu Mandir temple,located in Richmond Hill,Ontario, reflects both modernand traditional northernIndian Influences.

1. How has Hinduism influencedWestern culture?

2. Hinduism in Canada is as diverseas Canada’s religious landscape.Explain.

3. Where is most of Canada’s Hindupopulation located? Why do you thinkthis is the case?

4. What elements of Hindu belief and practice do you personally findattractive or interesting? Why?


fWebQuestFor a list of Hindutemples in Canada,go tohttp://mandirnet.org/canada/area

Quantitative research emphasizes experi-ments, numbers, and measurement and relieson the use of numerical scores and relation-ships to summarize data.

A quantitative research study is alwaysdesigned to answer a specific question.

Characteristics of Quantitative Research

HypothesisQuantitative research begins with a hypothe-sis—an unproven statement that forms thebasis for the investigation. The data collectedby a researcher may or may not support thehypothesis.

Role of the researcher Quantitative researchers decide what problemor topic to investigate, but once the investiga-tion begins, his or her personal opinion doesnot play a role in the process.

Numerical Data The quantitative researcher always expressesnumerically the data collected from interviews,tests, questionnaires, or experiments. He orshe may summarize the quantitative data usinga variety of graphs such as the pie chart, bargraph, or scattergraph.

Topics That Lend Themselves toQuantitative ResearchIn general, quantitative research topics or prob-lems• are easily summarized using numerical

results, graphs or charts;• can be observed in artificial settings such as

a laboratory;• involve the investigation of groups over a very

short period of time;• involve the use of statistics and hard data.

Steps in Quantitative Research

The steps involved in quantitative research areoutlined below. The topic of Hindu priests inCanada is used as an example.

1. Identify the topic or problem to beinvestigated. Quantitative researchers begin their investiga-tion with a statement (in declarative or ques-tion form) identifying the topic or problemand/or the subjects or group(s) of peopleinvolved.

2. Identify the hypothesis.The statement identifying the problem is alwaysfollowed by a hypothesis that includes defini-tions of the variables, or important factors. Thepurpose of the hypothesis is to give direction tothe research. In the example below, the vari-ables include the two locations, Canada andGuyana.

3. Design all elements of the investigation.Before quantitative researchers collect anydata, they outline all elements of their pro-posed study. The researcher provides adetailed description of the procedures for test-ing the hypothesis. The choice of appropriate

Sample Topic: What is the coun

try of

origin of most Hindu priests l

iving

in Canada?

Sample Hypothesis: Most Hindu

priests living in Canada are

originally from Guyana.

Skill PathQuantitative Research

152

technique or method is important. For example,a questionnaire might be an appropriatemethod to determine the origin of Hindupriests.

4. Select the participants in the study.As in all research, identifying the participants isan important step in the process. A sampling ofthose who represent the whole population mustbe selected. To locate Hindu priests, one mightcontact Hindu temples.

5. Collect data.• ExperimentsExperiments may be conducted in a laboratory,allowing the researcher total control over theconditions of the experiment.

Experimental research is often used for com-parison: If two situations or groups are essen-tially equal except for one variable, that onevariable is added or deleted from the appropri-ate situation and the researcher observes theconsequences.

• SurveysIn collecting data for a survey, the researchercan use a number of methods, including theinterview, the questionnaire, and the use ofmeasuring tools such as tests.

a) The Interview: For more information onInterviews, see Chapter 7.

b) The Questionnaire: The written questionnaireis a popular method in survey researchbecause it can be distributed to a large numberof people. A good questionnaire

• is brief, well-worded, clear, and concise;• asks questions that elicit answers which are

not easily accessed elsewhere;• seeks facts, not opinions or impressions;• takes a minimum amount of time to

complete;• includes clear instructions.

c) Tests: Tests are valuable measuring tools insurvey research. In order to elicit facts, testsshould be designed to avoid elements that lendthemselves to a subjective evaluation.

6. Analyze data and draw conclusions. In quantitative research, conclusions are drawnat the end of the study. The researcher organ-izes and displays the collected informationusing graphs, which transform the data into a“readable” form.

PRACTISE IT!1. Conduct a quantitative research study into

the national origins of Hindus living in yourcommunity and/or attending your school.Make sure to do the following:

• Formulate a hypothesis, e.g., The country oforigin of most Hindu Canadians in my schoolis India.

• Design the elements of your investigation;you may wish to use a questionnaire or survey to collect the data for this particularstudy.

• Select the participants of your study. • Collect your data. • Display your results in a graph, and analyze

your findings. Be prepared to support youranalysis.

Skill Path Quantitative Research

153

ActivitiesCheck Your Understanding

1. Briefly describe what you consider tobe three of Hinduism’s most importantbeliefs.

2. It is interesting to note that manyHindu beliefs and practices are presentedin fours. Describe at least two beliefs andpractices that are based on the numberfour.

3. Yoga is very much a part of our socie-ty. How does the general practice of yogain North America differ from yoga asunderstood by Hindus?

4. Symbols play an important role inHindu ceremonies and rituals. Show howthis statement is true by using fire wor-ship and the om symbol as examples.Why are these symbols important inHinduism?

Think and Communicate

5. You are probably familiar with the say-ings below. Choose one of these phrasesand discuss it with a partner. Do youaccept the statement? How does thestatement reflect Hindu teachings?

• “What goes around comes around.”• “As you sow, so shall you reap.”• “I have a sense of déjà vu.”• “Life is a merry-go-round.”

6. Create a word web with the term faithat the centre. Add five spokes emanatingfrom the centre. For each spoke, identifya way in which Hindus express, or show,their faith.

7. Dharma (duty) is a very important con-cept in Hinduism. In your opinion, what isthe essential dharma of each of the fol-lowing: teacher, parent, friend, police offi-cer, politician, soldier, yourself. Recordyour answers in your notebook.

8. Assume that you have reached the lastHindu stage of life. Write a diary entry ofat least half a page stating what you havelearned about the world.

9. Working individually or with a partner,create a colourful poster of a Hindu deity.Be sure that the characteristics associat-ed with your particular deity are clearlyrepresented.

10. Hinduism is an ancient religion facingthe challenges of the modern, scientificage. Working with a partner, try to deter-mine which aspects of Hinduism will likelyhelp it thrive in the contemporary worldand which aspects might challenge itssurvival.

154

Apply Your Learning

11. Ahimsa is a significant concept toHindus. Working in small groups, createmedia ads that promote this concept inour somewhat violent society. Use words,images, music, film, etc., to best promotethis ideal.

12. Hinduism suggests that you are aresult of your past actions. Describe atleast five past actions that have had animportant effect on the person that youhave become.

13. Review the last ten years of your life,and note how you have changed underthe following headings: Physically,Emotionally, Skills and Knowledge,Interests, Behaviour. In what ways haveyou remained the same?

14. Vegetarianism is increasingly popularamong Canadian youth. Visit the schoolor community library for more informationon the subject. You might also consultthe Internet, visit health food stores, orchat with a friend who is vegetarian.Complete and present a brief report onthe topic. Why is vegetarianism growing inpopularity? What are the positive andnegative aspects of a vegetarian diet?

15. Using the information and techniquespresented in this chapter’s Skill Path,complete a quantitative analysis of theHindu population in your community.

155


GlossaryAgni [UGH nee]. The god of fire; the linkbetween gods and humans.

ahimsa [a HIM sa]. The doctrine of non-violence toward all living creatures.

Arya Samaj movement [AR ee ya suhMODGE]. A reformed version of Hinduismthat rejects the worship of images and thecaste system; founded in 1875 by SwamiDayanand Saraswati.

atman [OT man]. The human soul; part ofour innermost self that is identical toBrahman, the universal soul.

avatar [AVVA tar]. An incarnation, or man-ifestation, of a deity in earthly form.

bhakti [BOCK tee]. Intense devotion to aparticular deity; often expressed throughmusic.

Brahma [BROMMA]. A deity who is con-sidered the creator of the universe; part ofthe Hindu Trinity.

Brahman [BRA mun]. The universal souland sup-reme being; the eternal spirit fromwhich all things originate and to which theyreturn.

Brahmin [BRA min]. A member of the high-est Hindu caste.

caste system. The organization of Hindusociety into four groups, each with its ownduties and expectations.

dharma [DARR muh]. Religious or moralduty.

Diwali [dee WOLLY]. The Hindu festival oflights that takes place at the end of Octoberor beginning of November; celebrates thetriumph of good over evil.

guru. A spiritual teacher or guide who canhelp one achieve moksha, or salvation.

Hindu Trinity. A concept that unites thegods Brahma, Vishnu, and Shiva into oneentity.

homa [hoe MA]. A ritual that involves theburning of offerings in a fire that has beenblessed by a priest.

karma [KUR ma]. The totality of one’sactions; the accumulation of good or badkarma determines one’s birth in his or hernext life.

Krishna. The eighth incarnation of the godVishnu.

kshatriya [ka SHAW tree ya]. A memberof the military caste.

Mahabharata [maha BARRA tuh]. AHindu epic poem comprising about 100000 verses, probably compiled between400 BCE and 400 CE. It tells the story ofthe struggle between two forces—thePandavas and the Kauravas.

mantra. A sacred word or phrase that ischanted during worship or meditation.

maya [MY uh]. A word used to refer to thetemporary and imperfect nature of thephysical world.

HINDUISM 157

meditation. Deep contemplation thatleads to a trance-like state in which theindividual tries to become one with theBrahman.

moksha. Liberation of the soul from theendless cycle of rebirths; attained by unit-ing the atman with the Brahman. It is theultimate goal of Hindus.

om [OME]. A sacred syllable that invokesthe essence of Brahman when chanted. Itis believed to be the sound of all reality.

Parvati [PARVA tee]. A mother goddesswho represents female energy.

prasad [PRA sad]. A practice thatinvolves redistributing to devotees foodthat has been offered to the deities.

puja [POO juh]. A common thanksgivingritual that involves offerings of flowers,food, and other articles to the deities.

Rama [RAMMA]. The seventh incarnationof God Vishnu; the hero in the Hindu epicthe Ramayana.

Ramayana [RA MY anna]. A Hindu epic ofabout 24 000 verses, composed around200 BCE.

samsara [sam SARA]. The endless cycleof rebirths.

Shakti [SHUCK tee]. The generic namefor all manifestations of female energy,which may be represented as gentle orfierce.

Shiva [SHIVVA]. A deity who is consid-ered the destroyer and restorer of the uni-verse; part of the Hindu Trinity.

Shivism [SHY vism]. A sect of Hinduismwhose followers worship the god Shiva. Itis practised predominantly in southernIndia.

shruti [SHROOTY]. Knowledge that isrevealed to, or “discovered” by, the wisemen of Hinduism, e.g., the content of theVedas.

smriti [SMEERTY]. human-made litera-ture, or knowledge that is “remembered,”e.g., the content of the Mahabharata andthe Ramayana.

Sudra [SOO dra]. A member of the lowestHindu caste.

swami [SWOMMY]. The holy men ofHinduism.

Vaishnavism [VIE ish na vism]. A sect ofHinduism whose followers worship the godVishnu. It is practised predominantly innorthern India.

Vedas [VAY duh]. Hinduism’s earliestsacred writings, composed around 1500BCE.

Vishnu [VISH NOO]. A deity who is con-sidered the preserver of the universe; partof the Hindu Trinity.

yoga. A practice or discipline combiningphilosophy with physical exercises andmeditation; union with God.

yogi. A spiritually evolved individual whopractises meditation.

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