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Home , Harita, Puranas, Sanchita karma, Yuga Dharma

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Subject PSYCHOLOGY

Paper No and Title Paper No 6: Self and Inner Growth

Module No and Title Module No 28: Inferences and Conclusion of Hindu Tradition Module Tag PSY_P6_M28

TABLE OF CONTENTS

1. Learning outcomes 2. Introduction a. Hindu scriptures b. Hindu c. Hindu d. Hindu Tenets e. Hindu Rituals and Practices f. g.

PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

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3. Concluding Thoughts

Learning Outcomes

PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

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1. LEARNING OUTCOMES

After studying this module, you should be able to

 Recapitulate about the - Hindu scriptures - Hindu Dharma - Hindu Tenets - Hindu Ethics - Hindu Rituals and Practices - Hindu Philosophy - Hindu Mythology  Learn about these concepts through a brief recap  Understand and evaluate their relevance through concluding thoughts

2. Inferences drawn about Hindu Tradition

The word is a shared terminology which has been used in a lot of theoretical as well as sacred customs belonging to the Indian civilization. Hinduism takes into account not only a particular instant related to the cause and not even it focuses on a particular initiator. Somewhat, the practice comprehends the aforementioned to be eternal, which had been present at all times. The original name of Hinduism is Sanatan Dharm. ‘Sanatan’ means refers to everlasting whereas ‘Dharm’ means those movements, opinions as well as those activities which one carries out and encourage bodily as well as conceptual happiness in the domain as well as make certain that one is able to realize God. The aim of human life according to Hindu philosophy is to attain God realization, which is achieved through four paths: knowledge, devotion, good deeds, and meditation

The Hindu can be understood to be comprised of: Hindu sacred texts, Hindu Dharma, Hindu rituals, practices and beliefs or tenets.

Hindu Scriptures

Another name of Hindusim is Vaidika-Dharma, meaning “the faith of the ”. Hindu sacred texts can be classified as having around six scriptures which are as follows: (i) Srutis, (ii) , (iii) , (iv) , (v) Agamas and (vi) Darsanas and the worldly writing which are :( i) , (ii) Kavyas, (iii) Natakasand, (iv) Alankaras.

The Srutis deals with / known as the Vedas, or the Amnaya. These are referred to as the consequences of one’s insight disclosures as well as are apprehended to be Apaurusheya or totally exceptional, lacking of in the least to some specific writer. Veda as a term means knowledge. The PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______Veda is the source of the additional collections of scriptures, even those that belong to nonspiritual in addition to the one’s which are covetous. Thus it is observed that vedas are distributed in four pronounced records which are: the Rig-Veda, the Yajur-Veda, the Sama-Veda in addition to Atharva-Veda, which are further divided into subparts and sections.

Individually Veda comprises of four measures: the -’s or hymns, the or descriptions of Hymns or services, the as well as the . The Upanishads are considered as the utmost significant share of the Vedas. The Upanishads takes into account the core or the information part of the Vedas. The Upanishads express of the character of the discrete as well as the Superlative Soul.

Subsequently it has been observed that subsidiary Vedas, are as follows: , , Veda as well as the Arthasastra, bring into being auxiliaries to the other Vedas, which refers to correspondingly, the discipline related to wellbeing, the knowledge of conflict, the discipline of composition in addition to the skill of community. In addition to this six or descriptive branches, to the Vedas are present which are the Siksha in addition to of Panini, Chhandas of Pingalacharya, the of Yaska, the Jyotisha of Garga, as well as the Kalpas (Srauta, Grihya, Dharma as well as Sulba) have its place to the source of numerous Rishis.

Subsequent in prominence to the Sruti are the Smritis or subordinate scriptures. It refers to the earliest holy legal programs of the which are resultant of the Sanatana-Varnasrama- Dharma. The Smritis are grounded on the traditions of the Vedas. It elucidates as well as progresses Dharma. It puts forward certain rules which standardize Hindu national, societal, family as well as one’s responsibilities. The laws for regulating Hindu which occurs are codified in the Smritis.

It has been identified that eighteen core Smritis or Dharma Sastras are present and the utmost significant are the ones of , as well as Parasara. The remaining one’s have been outlined as the , , Samvarta, , , Satatapa, , , Apastamba, Gautama, , Sankha-Likhita, Usana, and Saunaka. The rules of Manu are anticipated as that of the , the ones which are of Yajnavalkya are meant for the ; and similar others. The certainty is the regulations as well as guidelines that are constructed completely on our social positions, time in addition to region, ought to alter in accordance to the variations which are taking place in the social order as well as varying circumstances of influence and region.

It has been observed that Itihas consists of four books: These books are , the Yogavasishtha, The as well as . The main chief portion of the Mahabharata is in actuality is . This deals with the spectacular discourse which takes place amid Lord and Arjuna beforehand in the battle- ground in advance of the pronounced battle which took place amongst kaurva and . These exemplify everything which is present in the Vedas, however merely in a simpler method. These works explain the inordinate general facts in the form of historic narratives, stories as well as discourses. The common fellow is unable to understand the extraordinary intangible viewpoint of the Upanishads as well as the . Therefore, the concerned sages as well as Vyasa transcribed the Itihasas for the advantage of general public.

PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______Puranas comprise what is referred to as essence of the Vedas. The fundamental purpose of these is to impress upon the concentrations of the common people the lessons of the Vedas as well as to create in them devoutness to God, over and done with solid illustrations like : legends, fables, folk tales, experiences of sages, royals as well as great kinsmen, tales and records of great historical proceedings. The Puranas were intended, not just for the researchers, on the other hand it was designed for general public those who were unable to comprehend great beliefs as well as those who were unable to go through Vedas. It has been highlighted that eighteen foremost Puranas exist as well as same amount of subordinate Puranas are available. The main Puranas are: Vishnu, Naradiya, Srimad Purana, , Padma , , Brahma, Brahmanda BrahmaVaivartaPurana, ,Bhavishya, ,, , Linga , Siva, Skanda and Purana.

The Agamas are doctrinal discourses in addition to concrete handbooks of celestial devotion. They contain the , as well as Yantras. These are discourses elucidating the outer devotion of God, in idols, temples, etc. Darsanas are schools of beliefs constructed on the Vedas. The Darsanas are intended on behalf of the learned researchers who are capable by means of important insight, virtuous considerate, influence of rational as well as refined understanding. Philosophy has fundamentally 6 dissections—Shad-darsana—the six Darsanas or means of sighted belongings, commonly known as the six classifications or diverse schools of assumed beliefs: the , the VAISESHIKA, the SANKHYA, the , the PURVA MIMAMSA as well as the UTTARA MIMAMSA or .

The secular writing are composed of astute proverbs, directions as well as fables, in whichever manner lyrics or in text like the poetical Kavyas are the ones which were written by Kalidas etc. These establish the totality of collected works—blessed as well as earthly. The Sruti is the source; the Smritis, Itihasas in addition to Puranas are the stem; the Agamas as well as Darsanas are the branches; and the Subhashitas, Kavyas, Natakas in addition to Alankaras are the florets of the tree of Indian Culture.

Hindu Dharma

The term Dharma is resultant from the source Dhr— which means to hold—and its etymological connotation is ‘that which grasps’ this creation, or the persons of the world, or the entire formation as of the miniature to the cosmos. Dharma is commonly referred to as ‘correctness’ or ‘responsibility.’ Dharma is the opinion of justice. It is the belief of sacredness. Thus it has been also observed as the standard of harmony. Bhishma articulates in his directions to that whatsoever generates struggle is Adharma, as well as so forth places a conclusion to struggle as well as carries around concord and synchronization is referred to as the Dharma. Hence forth whatsoever raises individual is known as Dharma. Thus it is referred to those order which aids an individual to devour straight spiritual union with the divine. Self-realization is considered the highest Dharma.

It has been stated that the main substances of human objective—Purusharthas—viz., Dharma, , as well as , Dharma is specified as the leading position in the manuscripts. Thus it singularly is the way towards attainment of Moksha, to immortality, immeasurable ecstasy, superlative harmony and chief understanding. Entirely additional faiths also place importance on PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______Dharma other religious convictions like: , , Christianity, Islam etc. are all unusually thriving to its significance.

According to Manu, the four Vedas, the texts, the bearing of divine persons as well as gratification of an individual are all constructed on the Dharma. Likewise dharma are truly influenced by the Vedas and it is the decisive power. Hinduism prescribes different duties for dissimilar persons. Dharma is determined upon period, conditions, age, and gradation of development as well as the community to which one have its place. There are circumstances underneath which Dharma might alter its normal sequence. Apad-Dharma is one of the aberration commencing the normal run through.

Dharma can be categorized into following disciplines: (i) Samanya or the overall / widespread form : it comprises of Contentment, non-violence, , discipline, transparency, not stealing anything , mechanism of sanities, judgment amid being accurate as well as erroneous, concerning the existent and that which is not realistic, divine awareness, openness as well as lack of resentment all together comprises of the common or universal Dharma and (ii) Visesha or the precise / private: The guidelines of the castes as well as commands of life are definite .

Dharma undertakes numerous categories: Santana Dharma (Everlasting Regulation), Samanya Dharma (common what you have to do), Visesha Dharma (singular obligation), Varnasrama Dharma (responsibilities of Social group as well as Directive), Svadharma (one’s individual responsibility), (obligation of the Age), Kula Dharma (obligation of personal),Manava Dharma (responsibility of man), Dharma (liability of masculine), Stri Dharma (responsibility of feminine),Ruler Dharma (burden of monarch), Praja Dharma (responsibility of focuses), Pravritti Dharma (obligation in knowing life) as well as Nivritti Dharma (liability in divine lifetime).

The four Castes

In Purusha-Sukta of the Rig-Veda, in attendance is situation to the separation of Hindu society into four classes. This partition is bestowing to the Guna and . Guna (worth) and Karma (type of effort) define the background of an individual. There remain three abilities or Gunas, viz., (purity), (passion) as well as (inertia). Sattva is white, Rajas is red and Tamas is black. These three abilities are set up in an individual in changeable quantities. The fundamental attitude in caste organization or Dharma, is partition of labor. Rishis considered human nature wisely. They derived to the conclusion that entirely each individual stood not likewise satisfactory intended at all dissimilarities of determination. Therefore, they bring into being it essential to distribute diverse varieties of responsibilities to diverse courses of persons, conferring to their ability, capability or eminence. The Brahmanas remained in care of divine as well as knowledgeable dealings. The effort of political organization as well as security were enthroned on to the . It was seen that the Vaisyas were handed over by means of the responsibility of providing foodstuff for the land as well as managing its financial benefit. Whereas on other hand the Sudras were assigned lowly labor. However it is also said that character determined the caste. So, a should not be considered a one unless he is not capable of having a pure as well as PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______virtuous character, in addition to it if they practice a life of indulgence as well as dissolution. Likewise even a Sudra could be considered as a Brahmana if they follow a righteous as well as reverent lifestyle.

The Asramas

It has been observed that four Asramas or phases are present which are: viz., Brahmacharya or the era of pupil ship, or the phase of the family holder, or the phase of the forestry - inhabitant or eremite, as well as or the lifetime of repudiation or austerity. Individually every phase takes its personal responsibilities. These phases support the development of each individual. The four Asramas yield individual towards rightness through consecutive steps. The preparation of the four Asramas controls the life commencing the creation to the conclusion. The initial Asramas be relevant to Pravritti Marga or the route of effort as well as the two far ahead phases—the life of Vanaprastha as well as that of Sannyasa—remain the steps of taking away from the realm. They concern to Nivritti Marga or the track of refutation.

Hindu Ethics

The streak of Dharma is Achara or virtuous ways. Standards or beliefs is the knowledge of behavior. Beliefs is correct bearing or Sadachara. We consume human principles, household ethics, societal morals, general standards, proficient morals, etc. All conviction has its beliefs. The Sermon on the Mount of Jesus as well as the Ten Directives comprise proper traditions for the elevation of fellow. The Noble Eightfold Path of the Buddha is the core of conscience. The as well as of Maharshi set up the chief principles. Manu Smriti, Yajnavalkya Smriti and Parasara Smriti comprehend the program of manner for individual. The three categories of sternness of the Gita are nonentity however integrity in a buildup arrangement.

The basis of Hindu beliefs is that: “Present is any penetrating Atman. It is the deepest depth of completely every individual. This is the general, wholesome awareness. Supposing an individual hurts one’s neighbor, instead one actually harm oneself. Hence in case anybody harms somebody else, one in actually hurt their own self for the reason that the entire realm is not anything however is one’s own Self.” This is referred to as the Hindu beliefs. This is the elementary philosophical fact that causes all Hindu proper programs.

Hindu Tenets

All life, according to Hinduism, is governed by a law of birth, death, and rebirth: all life must return to the world after death. This law is called the Wheel of Life, or samsara, and it applies to all living things—not just human life. The goal of life for Hindus is, ultimately, to be freed from the wheel of life. This liberation from the cycle of rebirths is called moksha. According to this belief, Hindus can be reborn in a higher state of life, moving gradually upward from lifetime to lifetime. How someone is reborn is determined by the law of karma: that whatever one does in

PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______life affects what one will be in the next. The best way to ensure good karma (and so a favourable rebirth) is to perform good deeds and follow one’s duty or dharma or code of conduct.

1. The commandment of Karma

Karma refers to not simply act, on the other hand it is the consequence of an act. The significance of a deed is certainly not a distinct entity. Therefore it can be designated as a portion of the deed, as well as can’t stand alienated from it. Inhalation, discerning, speaking, sighted, audible range, eating, etc., are altogether . Karma is the summation whole of our deeds together in the current life as well as in the preceding births. The Law of Karma is one of the essential principles involving lot of like Hinduism Buddhism, as well as in Jainism. The Rule of Karma indicates the law of interconnection. Anywhere there is a source, there is a consequence which ought to be produced. Aspiration yields Karma. One effort as well as exercise to obtain the entities which one wants and longs for. Karma yields its outcomes in the form discomfort or liking. One would require to proceeds births after births to gain the bearings related to their Karmas. Thus it refers to the Rule of Karma. If one does a wicked deed, he/she essentially would have to pay for it. In contrast if one indulges in a virtuous act, he/she would be attaining contentment out of it. It states that no command on this terrain can break the activities from acquiring their results.

Beliefs shapes one’s appeal therefore if an individual indulges in honorable point of view, he/she would grow a upright personality; as well as if one entertain malicious judgements, he/she will cultivate a base character. It is one’s character that ultimately outlines one’s fortune. As a consequence one’s destiny is in the influences of the person. Karma is of three types, viz., Sanchita, Prarabdha as well as Kriyamana or Agami. Sanchita refers to all those gathered Karmas of the preceding. Prarabdha is that share of the previous Karma is the one that is in control for the contemporary form, this can neither be evaded nor altered. This is simply drained by being experienced. Kriyamana refers to that Karma which is at the present being completed for the upcoming. The entire portion of Sanchita Karma is ruined by accomplishing Information of or the Everlasting Agami Karma could be devastated by altruistic effort or akarta-saakshi bhaav. As a result Hindu Religion is grounded on the reign of the free will of the person.

2. The Doctrine of

The principle of rebirth or shifting of is a central belief of Hinduism. The term reincarnation exactly refers to the all over again, approaching once more into a physical form. The guideline of renascence is a consequence to the Rule of Karma. In Hindu scheme of assumption Demise doesn’t mean the finish of life nonetheless it indicates the alteration of life state. Individually every soul has a successions of births as well as demises. It has been assumed that birth as well as bereavement would keep on happening up until one attains awareness of the perpetual. Virtuous Karmas hint towards manifestation interested in developed ranges in addition to debauched Karmas results into one being lesser. Consequently as far as Karmas are concerned that could be respectable or depraved—which aren’t drained, individuals don’t accomplish Moksha or that which is referred to as the concluding liberation.

After the death the soul journeys with the astronomical body, or Sukshma-Sarira or Linga-Deha. This elusive body transmits along with itself a lot of Samskaras or impersonations, as well as PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______Vasanas or propensities, of the discrete soul. The subtle body interchanges in the direction of heaven. As soon as the results of virtuous Karmas had stood as fatigued, it collects for itself a novel physical form as well as re-embodies on this ground. Individuals whose manner has been upright accomplish decent births as well as folks who have been behaving badly are the ones who gets a lowly birth as well as they get an errant wombs. Wishes are that which bonds the individual to this domain / wheel of Samsara or Bhava- or this circle of coming into this world as well as passing away. As soon as these desires come to an end the person would be able to accomplish moksha or release from the succession of this birth as well as demise. Such individuals are referred to as the or liberated sage.

3. Brahman

Hindus believe in an underlying unity of all reality. In the early of Hinduism’s history, this unity was thought to be fire, and fire was the origin of all things. Later on, with the Upanishads, the great shift in Hindu belief was that consciousness or transcendent unity of everything was called Brahman. Brahman is the power that sustains the universe and is its deepest reality. Because humans are conscious beings, Hinduism holds that “the self is Brahman.” The self that people experience in their consciousness is one with Brahman, the reality of the universe.

For Hindus, by going beyond their bodies, beyond their thoughts and feelings, they discover their true selves. Hindus call this true self atman. Hindus believe that each atman is a fragment of the divine Brahman. Everyone, therefore, is part of the divine. Brahman, it is said, is like the ocean. , avidya or illusion keeps humans away from realizing this consciousness.

Hindu Rituals and Practices

1. Sandhyopasana

Sandhyopasana factually denotes as the ‘worship at the intersections of period.’ It basically means a prayer as well as devotion presented to the god at the confluence of nighttime and daybreak, forenoon as well as afternoon and at the intersection of sunset as well as darkness. The Arghyapradana to the sun in addition to the contemplation on and narration of , are the core composition of the veneration. Appropriately assumed, the complete Sandhya is a serious entreaty spoken to the almighty to pardon all the immoralities which are committed by an individual all through one’s mundane, everyday doings as well as to confer radiance as well as elegance to the individual.

2. Samskaras

The rites that relate to the phases of life of fellow are known as Samskaras. The Samskaras are referred to as the cleansing of a person that purify the life of the Hindu. Thus it provides with mystical trace to the significant proceedings in the domain of a person since the time of origin to incineration. They streak the imperative phases of an individual’s being. It has been deliberated that fifty two Samskaras are there amidst which eleven are significant. The eleven chief ones as well as usually documented are: Garbhadana, , Simantonnayana, , , Annaprasana, Chudakarma, , Samavartana, Vivaha as well as Antyeshti. PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

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3. Yagnas Nearly around five pronounced everyday sacrifices that are to be situated as well as executed by each household are known as: (i) Brahma , termed as well Veda Yajna, sacrifice to Brahman or the Vedas or the saints; (ii) Yajna, referred to as sacrifice performed to the celestials; (iii) Pitri Yajna, deals with sacrifice to the manes; (iv) Bhuta Yajna, relates to giving in to all the beings; in addition to (v) Manushya Yajna, sacrifice to individuals . The presentation of above mentioned is beneficial to the divine development or progress of an individual. It assumes that individual slowly acquires that he is not a distinct object or secluded being or lonely unit, on the other hand is a portion of an inordinate whole. These Yagnas are performed through the subsequent events: Instruction as well as learning of scriptures is Brahma Yajna; or contribution of water to the lineages, as well as Sraaddha, form Pitri Yajna: or oblations into the fire is Deva Yajna; or proposing of nourishment to all beings is Bhuta Yajna; in addition to warmth to guests is Manushya Yajna or Atithi Yajna.

4. Worship

Worship is the manifestation of dedication, respect as well as adoration to the almight, of intense longing to be integrated with the lord as well as of divine craving to grasp cognizant closeness with Him. The disciple prays to the almighty for yielding him deep dedication as well as eliminating the veil of lack of knowledge. Singing , kirtana, fasting, mantra , contemplation, memorizing the lord are all procedures of adoration. Reverence of the Lord cleanses the core, produces pleasant feelings, steadies the awareness, refines as well as ennobles the sentiments, harmonizes the five covers, in addition to ultimately leads to unity, companionship or God- realization. Worship is the determination on the measure of the Upasaka, i.e., individuals who undergoes or those who devote to extent the closeness or occurrence of God or the Highest Self. Upasana factually indicates sitting nearby Deity. Upasana alternate the emotional affluence, do away with Rajas as well as Tamas and fills the cognizance with Sattva or clarity.

5. or Idol worship

Puja is the normal terminology for ceremonial reverence, of which there are various substitutes such as Archana, Vandana, Bhajana, etc., however approximately few of these pressure are definite features of it. The object of worship is the Ishta or guiding Deity or the particular form of the Deity whom the devotee worships. An entity is kept in the outside Puja like an image (Pratima), a picture, or a symbol such as Saligrama in the instance of Vishnu adoration or Linga in the case of worship of Siva. An image or one of the prominent symbols, usually helps to give elevation in the cognizance of the believer the belief of a Devata.

Paths to God Realization

PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______The ultimate goal of Hinduism is moksha—liberation from the eternal cycle of rebirths. But how can Hindus reach this goal? To answer this, Hindus turn to the Bhagavad Gita. In it, Shri Krishna describes three that lead to liberation. The four main spiritual paths underlined in Hindu Religion for God-realisation are (a) , (b) Yoga, (c) , and (d) JnanaYoga. Karma Yoga is related to the course of deed and it involves the trail of separated service. Thus it is assumed that this course leads to the accomplishment of Divinity over and done with altruistic effort. It is the Yoga of repudiation of the consequences of one’s deeds. Karma Yoga is appropriate for a person who has a dynamic disposition, Bhakti refers to an extreme adoration of almighty. Hence it can be stated that Bhakti is the pathway of religious observance. ‘Love for Love’s Sake’ is the main principle or formulation of a Bhakti-. Thus it is this trail which is meant for an individual who has a prayerful disposition. In contrast Raja Yoga refers to that course which involves the coming together with the almighty by means of restraining one self as well as regulating one’s awareness. It has been stated that the Yama, , , Pranayama, Pratyahara, Dharana, Dhyana as well as are the fundamental core which forms the Raja Yoga. This course is for those individuals who have a mystic temperament. It was observed that Yoga refers to the course which leads to the attainment of awareness. It is assumed that all yearn for Moksha which can be accomplished by means of Understanding of Brahman. is accomplished over and done with comprehension of the distinctiveness of the individual soul with the Superlative Soul or Brahman. Whereas it is asserted that reason for suppression as well as misery is Avidya or obliviousness. Understanding of Brahman or Brahma-Jnana get rid of this covering. The course of is for those individuals who have a balanced as well as logical disposition, or it is meant for those individuals who are ready to reason out as well as enquire.

Hindu Philosophy

It has been observed that philosophy is the balanced feature of religious conviction. It is an essential measure of faith in . It refers to a coherent investigation involving the aspect of Reality or Authenticity. Hindu Viewpoint deals with transcendent substances which involoves aspects like - the meaning of death, the secret of immortality, the nature of the soul, the Creator and the world. A clear understanding of man’s relation to God is a matter of momentous importance to the Philosophers, diviners, saints, sages, scholars, ’s as well as excessive religious leaders. A number of schools of viewpoint as well as diverse types of secular principles have come into existence, on account of a number of details specified by diverse philosophers.

The six classifications of Indian view point or the Shad-Darsanas are the six orthodox schemes of philosophy. The orthodox organizations of philosophy believe in the authority of the Vedas. They are the six means of considering the views of reality. Some of which are : (1) The Nyaya; (2) The Vaiseshika; (3) The ; (4) Yoga; (5) The Purva-Mimamsa; as well as (6) Uttara-Mimamsa, or it is referred as Vedanta.

The heterodox organizations of beliefs do not believe in the authority of the Vedas. The six heterodox systems of philosophy are: 1. The Materialistic School of ; 2. The System of the Jainas; 3. Buddhist (Vaibhashikas, Sautrantikas ,Yogacharas ,Madhyamikas).

The schools of Vedanta are further divided into Kevala Advaita way of life of Sri Sankaracharya the beliefs of Qualified Monism or Visishtadvaita of Sri Ramanujacharya, the Dvaita philosophy PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______of Sri , the idea of Sri , the Suddha Advaita view point of Sri Vallabhacharya. Madhva supposed: “Man is the servant of God,” and established his Dvaita philosophy. said: “Man is a ray or spark of God,” as well as recognized his Visishtadvaita viewpoint. Sankara assumed: “Man is identical with Brahman or the Eternal Soul,” as well as recognized his Kevala Advaita philosophy.

The different systems of thought highlight the conception of God, Soul and Universe; the nature of self; the cause of bondage and the means to emancipation. They all contemplate on the supreme being and its characteristics; relation between the individual soul and the supreme soul; the jiva and its attributes; the relationship of world and Brahman and salvation. The six schools of thought are like the six different roads which lead to one destination. The methods or ways of approach to the Goal are different to suit people of different temperaments, capacities and mental caliber. Nevertheless these individuals share a single and common goal that is, viz., elimination of lack of knowledge as well as its effects of discomfort as well as griefs in addition to the accomplishment of autonomy, excellence, immortality and perpetual happiness by coming together of the individual soul (Jivatman) with the Supreme Soul ().

Hindu Mythology: Gods and Deities

Hindus believe that there is only one God or Supreme Being, but that this Being is manifested in many different forms, which are called deities. Each deity is one of many different expressions of the divine; in other words, each deity represents a different facet of the supreme deity or eternal spirit, Brahman. According to some Hindu traditions, three of these deities together symbolize the cycle of existence: Brahma: The Creator, Vishnu: The Preserver, : The Destroyer/Redeemer. The male deities often have female partners. Without the feminine side, these deities are seen as incomplete. Thus Vishnu is often pictured with his partner, , Shiva with , Ganesh with Riddhi and Siddhi. All the female deities embody a strong, cosmic, feminine energy known as . Shakti is represented in different forms: She is , Lakshmi, Sarasvati, , , Chamundi, Tripurasundari and Rajarajesvari. Each deity can have other - descend into the world in earthly form- with distinctive symbols that are associated with them. Thus Krishna and are considered as avatars of Vishnu. and are considered as avatars of Shakti. Many Hindus devote themselves primarily to one personal deity, such as Vishnu or Shiva, as the highest and most perfect form of Brahman. They are called the ‘Ishta Deva’.

Conclusion

The declaration of the indispensable divinity of an individual relates to the core of Hinduism. Thus, Life is essentially a divine worship. The great truth and basic premise of Hinduism is the immortality of the Soul as well as the extension of life after passing away. The superlative of the societal beliefs of the Bhagvad Gita is -sangraha, the well-being as well as harmony of the sphere. This is carried approximately by every person by means of the presentation of Svadharma in the essence which involves the ideology of not getting attached as well as giving way of the self as well as with the understanding of the immutable nature of the Atman. The Gita, at the precise inception, speak out that the Atman couldn’t be demolished. “One needs to understand to be

PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______enduring by which all this is permeated. Nobody can cause the devastation of that, the imperishable. He is not born, nor does He ever die; subsequently having been, He again terminates not to be; unborn, eternal, everlasting as well as ancient, He is not slaughtered when the body is killed” (II. 17, 20). The Gita is a gospel which talks about not getting attached, immortality of the Soul as well as the conclusive freedom of the Self in the totality. It is the revered lessons which focuses on the total comprehensive inwardness of the Spirit. The indispensability of non-attachment follows from the fact of the oneness of existence.

The Hindu scriptures recognize the changeable variations amidst persons as well as the resulting organization of duties suited to their evolutionary stages which regulate their Guna in addition to Karma. The stages of life differ in different persons and their Dharmas or duties in life are based on these phases of distinct growth. Svadharma is the duty prescribed to a person in accordance with the stage of life in which he is placed, not by any other person or persons, but by his own inner characteristics which he manifests in his daily behaviour and actions. Dharma which is the ethical value governing the individual exalts him to Moksha which is the Infinite Value and the Goal of life. Everyone is expected to conform to Dharma which supports life and which shall protect him who protects it through dispassionate practice. The fourfold social cataloguing is done in order to make sure a contented as well as loving blending and fellowship among every individuals, who, due to their intrinsic inclinations display their fitness for varying events in life and not a general equality in thought as well as deed.

The knowledge about Hindu practices, beliefs, philosophy can be summarized in the words of a foreign thinker Hinduism “is almost not a doctrine on the other hand it is a functioning hypothesis of human conduct revised to diverse phases of psychic progress as well as different conditions of life”. All beliefs, rites, practices are formulated to help the individual move towards one’s true nature or Self.

Historically, Hinduism has incorporated equally conviction as well as ethos, and the sorting out of one from the other is rather challenging. It is significant that there is no Sanskrit equivalent for the word religion, and the term dharma, sometimes equated with religion, is far more inclusive. The unity of religion and culture in India obviated the need for special agencies for the transmission of the Hindu tradition. It was correctly assumed that a child would receive the necessary religious exposure by the mere fact of growing up in a particular community. The conditions of life in modern Western , however, invalidate such an assumption. The unity of religion and culture is being severed, and the traditionally pervasive influence of Hindu beliefs, practices, philosophy is relegated to fewer areas of life. One of the reasons for this trend is the increasing disconnect of rituals and practices with their symbolic meaning leading to dogmatic and ritualistic behaviors without awareness of the higher spiritual or developmental purpose behind these traditions. Priests and teachers who serve in temples and who teach in communities are unable to help young men and women, interpret their tradition in a relevant way to their particular circumstances. The other significant reason in the contemporary period is the race towards economic development, materialism and hedonism where religion, spirituality and all other existential questions do not have any place of relevance.

PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition

______Hinduism in the next millennium will be challenged to define itself with precision in relation to a variety of competing choices. Its primary rivals today are those alternative worldviews that deny a transcendent character to human existence and those value systems that glorify greed and the economic systems based on it. Successful strategies and agencies needs to be developed to ensure transmission from one generation to another. There is a need for committed teachers who have a background in the intellectual disciplines and critical methods of East and West and who can bring these to bear creatively in their reflection on the Hindu tradition. Communities, parents and educational institutions will have to encourage and support young men and women who evince interest and aptitude for the study and teaching of respective religions and its relevance to how a life is lived. This module is an effort in this direction so that knowledge attained from the concept of Karma, Non-attachment to the fruits of action, Dharma, Reincarnation, Brhaman-Atman can be applied for the betterment of one’s own life and those of others in the world.

PSYCHOLOGY PAPER No. 6 Self and Inner growth MODULE No. 28: Inferences and Conclusion of Hindu Tradition