Hindu Religious Traditions Paper

Hindu Religious Traditions Paper

Ike M. Hunley

REL/133

University of Phoenix

Dr. Theodrick Morton

Hindu Religious Traditions Paper

This paper will respond to the assignment requirements from the course

syllabus based on the course readings. The first question was, “What sacred elements characterize Hindu religious traditions?” Based on the course readings, as well as to my understanding, they are the major devas, based on Vedic scriptures, which include Indra (god of thunder and bringer of welcome rains), Agni (god of fire), Soma (associated with a sacred drink), and Ushas (goddess of dawn). The devas included both opaque earth gods and transparent deities of the sky and celestial realms. But behind all the myriad aspects of divinity, the sages perceived one unseen reality. This reality, beyond human understanding, ceaselessly creates and sustains everything that exists, encompassing all time, space, and causation. (Living Religions)

One might argue that almost everything is sacred in Hinduism after reading this chapter. One could also have the opinion that Hinduism is a religion of 330 million gods, or deities. The Hindu majority have deep roots in the Vedas and other scriptures, hold ethics to be central to orderly social life and attribute suffering to the law of karma, thereby suggesting incentives to more ethical behavior. Most Hindus believe that the ultimate cause of suffering is people’s ignorance of their true nature, the Self, which is omniscient, omnipotent, omnipresent, perfect, and eternal. (Living Religions)

Personal humility and high ethical behavior are essential elements to all facets of the Hindu religions traditions. In Hinduism, different aspects of one reality are symbolized by the many gods and goddesses of Hinduism. For example, Brahma is that reality in its role as creator of the universe; in Vishnu it is seen as the preserver and the upholder of the universe; and Shiva is that same reality viewed as the principle of transcendence which will one day 'destroy' the universe. These are the Trimurti, the ' three forms,' and they are not so much different gods as different ways of looking at the same God. Each emphasizes a particular aspect or function of the one reality. The forms are many, the reality is one; the principle is very deeply rooted in Hindu thought. (Hindu Wisdom)

The many Hindu gods and goddesses are not rivals but aspects of a single principle. Hindus have represented God in innumerable forms. Each is but a symbol that points to something beyond; and as none exhausts God's actual nature, the entire array is needed to complete the picture of God's aspects and manifestations. It has been said that images are to the Hindu worshipper what diagrams are to the geometrician. The Hindu devotee, while he will generally have one particular form of god - his or her ishta deva, or chosen deity - on whom his devotion centers, moves easily between one god and another. The same idea carries over into the human sphere. Krishna and Rama are not strictly speaking gods, but avatars, 'descents' - human incarnation of Vishnu - since he is the 'upholder' of the world. (Hindu Wisdom)

According to the text in Living Religions, Chapter three, there are sixteen rites, or traditions prescribed in the ancient scriptures to purify and sanctify the Hindu practitioner in his or her journey through life, including rites at the time of conception, the braiding of the pregnant mother’s hair, birth, name-giving, beginning of solid foods, starting education, investing boys with a sacred thread, first leaving the family house, starting studies of Vedas, marriage, and death. The goal of those in the Hindu religion is

to elevate themselves above his or her basically animal nature. (Living Religions)

Nearly every home in India has a shrine with pictures or small statues of various

deities, and many have a special prayer room set aside for their worship. For

puja, or worship, ritual purity is emphasized; the time for prayer and offerings to the

deities is after the morning