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Conceptions of Hinduism— Swami Agehananda Bharati Versus the Hindu Reformers
Conceptions of Hinduism— Swami Agehananda Bharati versus the Hindu Reformers Christopher Jason Helton Koncepcie hinduizmu—Swámí Agehánanda Bháratí verzus hinduistickí reformisti Resumé " #túdia definuje základné charakteristiky koncepcie hinduizmu v diele Agehá- nanda Bháratího a dáva ich do protikladu s názormi hinduistick%ch reformátorov. Hindu- istickí reformátori kládli dôraz na asketické prvky a stali sa z nich v%znamní predstavitelia hnutia za nezávislos& Indie aj kvôli tomu, 'e svoje názory na úlohu vá(ní interpretovali v súlade s protestantsk%mi názormi )a teda názormi svojich kolonizátorov). Abstract This paper will attempt to isolate key characteristics of Agehananda Bharati’s conception of Hinduism and contrast those with the views of the Hindu Reformers. The latter were crucial in emphasizing ascetic elements, and became prominent representa- tives of the Indian independence movement, namely by adjusting their views to Pro- testant )and thus the colonizers’) views of the role of passions. Keywords Hinduism, Hindu Reformers, Hindu Renaissance · Tantra, asceticism, moksha, mysticism, amoralism, eroticism, self-criticism, puritanism Huston Smith )b1919), he of venerable memory and frustrating analogies, introducing the chapter on Hinduism in his The World’s Religions )orig. The Religions of Man, 1958) gives the fundamental question of Hinduism thusly: »If we were to take Hinduism as a whole!its vast literature, its complicated rituals, its sprawling folkways, its opulent art!and compress it into a single affirmation, we would find it saying: You can have what you want.«1 Smith’s assertion raises a 1 Huston Smith, The World’s Religions )New York: HarperCollins, 1991), 13. 58 SOS 15 · 1 (2016) number of troubling questions for the researcher: Just how comprehensive was Smith’s knowledge of Hinduism’s »vast literature«? Was he a Sanskritist? What are »sprawling folkways«, exactly? Nevertheless, it is this writer’s assertion that, according to Swami Agehananda Bharati, Smith was exactly right, though perhaps for the wrong reasons. -
Hinduism Lesson Concepts 1. What Is Hinduism
Religion A set of specific beliefs and practices shared by a Vedas Books of authority in Hinduism. community. Brahman the Supreme being; Brahman both is and supports the Bhagavad Gita ‘Song of the divine'. Book of authority for whole universe Hindus. Brahma God as the creator. He has four heads and holds Holi Spring festival. Celebrated by sprinkling scriptures. He is often shown sitting on a white lotus coloured powders and waters. Vishnu God as the preserver of the universe. He is said to Diwali Festival of light. Autumn festival celebrated descend to earth ten times as the 'Avatars' for the good with lamps to mark the day Rama returned of mankind. from exile. Year: 7/8 Shiva God as the destroyer. Often shown in meditation with a Dharma Religion or religious duty is the usual Term: 1 snake curled round his neck and has three eyes. translation into English, but literally it means Topic: Hinduism ‘that which sustains one's existence.’ Trimurti the three main deities, Brahma (the creator), Vishnu (the Karma The Law of Karma (action) is used to mean the sustainer), and Shiva (the destroyer) law of cause and effect on personal terms. Shakti 'Energy' - depicted as a mother goddess, the consort of Reincarnation The rebirth of the soul in another body Shiva. Parvati The consort of Shiva and a mother Goddess. The Yoga Path to God through meditation Lesson Concepts personification of power. Saraswati A mother goddess, the mother of all learning, art and Om the most important mantra for Hindus, often 1. What is Hinduism? music. -
Concept of God in Hinduism
CONCEPT OF GOD IN HINDUISM 1. Common Concept of God in Hinduism: Hinduism is commonly perceived as a polytheistic religion. Indeed, most Hindus would attest to this, by professing belief in multiple Gods. While some Hindus believe in the existence of three gods, some believe in thousands of gods, and some others in thir ty three crore i.e. 330 million Gods. However, learned Hindus, who are well versed in their scriptures, insist that a Hindu should believe in and worship only one God. The major difference between the Hindu and the Muslim perception of God is the common Hindus’ belief in the philosophy of Pantheism. Pantheism considers everything, living and non-living, to be Divine and Sacred. The common Hindu, therefore, considers everything as God. He considers the trees as God, the sun as God, the moon as God, the monkey as God, the snake as God and even human beings as manifestations of God! Islam, on the contrary, exhorts man to consider himself and his surroundings as examples of Divine Creation rather than as divinity itself. Muslims therefore believe that everythi ng is God’s i.e. the word ‘God’ with an apostrophe ‘s’. In other words the Muslims believe that everything belongs to God. The trees belong to God, the sun belongs to God, the moon belongs to God, the monkey belongs to God, the snake belongs to God, the human beings belong to God and everything in this universe belongs to God. Thus the major difference between the Hindu and the Muslim beliefs is the difference of the apostrophe ‘s’. -
The Concept of Prophethood in Islam and Hinduism
The Concept of Prophethood in Islam and Hinduism The Concept of Prophethood in Islam and Hinduism By E-Da`wah Committee www.edc.org.kw www.islam-hinduism.com ©All Rights Reserved 2015. E-Da`wah Committee If you have any corrections, comments, or questions about this publication, please feel free to contact us at: [email protected]. www.islam-hinduism.com The Concept of Prophethood in Islam and Hinduism Table of Contents Introduction .................................................................... What is Prophethood? ......................................................... The Definition of Messenger and Prophet ................................... Are Prophets and Messengers Human Beings in Islam? .................... Were Messengers Sent to the Hindu Nation? ............................... Why do Hindus have to believe in Islam? .................................. Why does humanity need a messenger? ................................... The Concept of Incarnation from an Islamic Perspective ................. Incarnation in Hinduism ..................................................... The Purpose of Incarnation in Hinduism ................................... Conclusion .................................................................... www.islam-hinduism.com The Concept of Prophethood in Islam and Hinduism Introduction In this short publication we are going to compare the concept of Avatar or incarnation of God on earth according to the Hindu philosophy with the concept of prophethood or messengership in the Islamic belief system. We will also explain why Muslims do not believe in incarnation as interpreted by Hindu scholars and philosophers. www.islam-hinduism.com The Concept of Prophethood in Islam and Hinduism What is Prophethood? Prophethood or messengership in Islam is a special relationship between the seen and unseen worlds, the earth and the sky, the human being and the divine world, between the Creator and the creation. The concept of messengership in Islam is originally based on selection and choice of Allah. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Dasavatara in Puranas
Component-I (A) – Personal details: Prof. P. Bhaskar Reddy Sri Venkateswara University, Tirupati. Prof. V. Venkata Ramana Reddy Director, O.R.I., S. V.University, Tirupati. Prof. V. Venkata Ramana Reddy Director, O.R.I., S. V.University, Tirupati. Prof. V. Kannan University of Hyderabad, Hyderabad. Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Vedic, Epic and Puranic culture of India Module Name/Title Dasavatara in Puranas Module Id I C / VEPC / 33 Pre requisites Knowledge in Puranas and importance of Dashavataras of Vishnu To know about the general survey of Puranas, Objectives Meaning of Dashavatara, Types of Incarnation Dashavatara, Scientific analogy of Avataras and Darwinian Theory of Evolution Keywords Puranas / Dashavatara / incarnation / Vishnu E-text (Quadrant-I): 1. Introduction to Avatara(Incornation) The word 'avatara' means 'one who descends' (from Sanskrit avatarati). The descents of Vishnu from Vaikuntha to earth are his avatars or incarnations. The form in each time he descents will be different because the needs of the world each time are different. The different avatars thus balances and reinforce the dharma that rules and regulations that maintain order. They are harmed when the demands of evil clash with the good for order. As man's understanding of the world changes, desires change and so do concepts of order.. Social stability and peace on the earth must not be compromised, yet new ideas that are good for mankind must be respected. Vishnu's descents are not just about The word specifically refers to one who descends from the spiritual sky. The word 'incarnation' is can also mean as 'one who assumed flesh body’ 2. -
Chaitanya Mahaprabhu
Chaitanya Mahaprabhu February 19, 2021 Chaitanya Mahaprabhu Chaitanya Mahaprabhu was a 15th century Vedic spiritual leader, who is considered an avatar of Lord Krishna by his followers. Chaitanya founded Gaudiya Vaishnavism, which is a religious movement that promotes Vaishnavism or worship of Lord Vishnu as the Supreme Soul. Gaudiya Vaishnavism teaches the acceptance of Bhakti yoga as a method to realize the ultimate truth. Chaitanya Mahaprabhu is credited with popularizing the ‘Maha Mantra’ or ‘Hare Krishna Mantra.’ He is also known for composing in Sanskrit a prayer of eight verses, known as ‘Siksastakam.’ Said to have been born with features similar to that of Lord Krishna, Chaitanya Mahaprabhu was a child prodigy, and became a scholar at a very young age. He even opened a school and had thousands of followers very early in his life. Though not much about his sudden and mysterious disappearance or demise is known, a few scholars and researchers believe that he might have died of epilepsy. However, this conclusion is still debatable as there are other accounts that suggest various other theories, including a theory of murder and magical disappearance. The Tour For many years, Chaitanya travelled the length and breadth of India, advocating Bhakti yoga. Chanting the name of Krishna, Chaitanya would travel on foot to various places in a state of absolute bliss or ecstasy. In 1515, Chaitanya visited Vrindavan, believed to be the birth place of Lord Krishna. The main objective of Chaitanya’s visit was later said to be ‘reinvention,’ as Chaitanya wanted to identify important places associated with Lord Krishna, in Vrindavan. -
Tourism Under RDC, CD, Cuttack ******* Tourism Under This Central Division Revolves Round the Cluster of Magnificent Temple Beaches, Wildlife Reserves and Monuments
Tourism under RDC, CD, Cuttack ******* Tourism under this Central Division revolves round the cluster of magnificent temple beaches, wildlife reserves and monuments. Tourism specifically in Odisha is pilgrimage oriented. The famous car festival of Puri Jagannath Temple has got the world wide acclaim. It holds attraction of all domestic, national and international tourists, Sea Beaches like Puri, Konark, Astarang of Puri District, Digha, Talasari, Chandipur of Balasore, Siali of Jagatsinghpur District keeps the beholder at its clutch. Wild life reserves like Similipal of Mayurbhanj, Bhitarkanika of Kendrapara along with scenic beauty of nature makes one mesmerized and gives a feeling of oneness with nature, the part of cosmic power. BALASORE KHIRACHORA GOPINATH TEMPLE: Khirachora Gopinatha Temple is situated at Remuna. It is famous as Vaishnab shrine. Remuna is a Chunk of Brindaban in Orissa. It is a little town located 9 k.m east of Balasore. The name Remuna is resulting from the word Ramaniya which means very good looking. "Khirachora" in Odia means Stealer of Milk and Gopinatha means the Divine Consort of Gopis. The reference is to child Krishna's love for milk and milk products. (Khirachora Gopinath Temple) PANCHALINGESWAR TEMPLE: Panchalingeswar is located on a top of a hillock near the Nilagiri hill which is popular for its natural surroundings. The main attraction of this place is a temple having five lingas with a perennial stream, which is regularly washes the Shivalingas as it flows over them. So, to reach to the temple one has to lie flat on the rock parallel to the stream to touch and worship the lingas inside the water stream. -
ABSTRACT End of Life Care Among Muslims, Hindus, and Christians In
ABSTRACT End of Life Care among Muslims, Hindus, and Christians in Central Texas Shail Vyas Director: Dr. Candi Cann In this study, I attempted to examine how religion, as well as other various social factors, affect end of life care decisions among Central Texas Christians, Hindus, and Muslims. First, interviews were conducted with religious leaders at places of worship in each religious tradition. Next, respondents from each congregation were given religiosity surveys and answered questions in group interviews. Outside of religion, it became clear that family input and age of the patient play a large role in decisions individuals make. Muslims in this study put the most focus on predestination of human decisions, as well as the hope family members have in medical professionals. Hindus felt that no decision could be made without understanding the suffering and pain of the dying person. Both Hindus and Christians believed the agent behind physician-assisted suicide or euthanasia changed the morality of the action. Going forward, more research on the practical aspects of religious morality in the field of medicine should be aspired towards. APPROVED BY DIRECTOR OF HONORS THESIS: ______________________________________________________ Dr. Candi Cann, Baylor Interdisciplinary Core APPROVED BY THE HONORS PROGRAM: _________________________________________________ Dr. Elizabeth Corey, Director DATE: _______________________ END OF LIFE CARE AMONG MUSLIMS, HINDUS, AND CHRISTIANS IN CENTRAL TEXAS A Thesis Submitted to the Faculty of Baylor University In Partial Fulfillment of the Requirements for the Honors Program By Shail Vyas Waco, Texas April 2019 TABLE OF CONTENTS Chapter One: Background . 1 Chapter Two: Scriptural Backgrounds . 15 Chapter Three: Methods . 30 Chapter Four: Analysis . -
Hindu Temple of Rochester Newsletter
Hindu Temple of Rochester 120 Pinnacle Road, Pittsford, NY 14534-1008 http://www.hindutempleofrochester.com Telephone: (585) 427- 8091 Jul, Aug, Sep 2015 Newsletter #3 President’s Column! The temple has switched from Quicken to QuickBooks EXECUTIVE effective this year, in order to simplify the Namaste! maintenance of member/donor database and COUNCIL Dear Fellow Devotee: financial records. The donor database has been President In the first few months of the year we all have had opportunity updated through the year 2014. to enjoy the festivities of Holi, Ugadi, Ram Navmi and prana Local media has covered our yoga and meditation Sanjay Mathur prathishtapana of our Sri Krishanji and Devi Mata utsava classes, holi function as well as our Nepal appeal for 585-666-0608 murthis. As we come near completion of the first half of 2015, Prayer and Donation. They will also publicize I would like to share with you all some of our awareness of Upcoming World Yoga day on June 21st accomplishments. 2015. Vice President Special General Body Meeting - Phase IV approved: The Om P. Gupta Board of Trustees are always guiding us in long term The Mandala Puja for Sri Krishna and Sri Durga Utsav 585-385-1020 vision and planning teams, one each for Shikhar, Kitchen Murthis on Friday, 19th and Saturday, 20th June 2015 and and Facility Improvement (internal and external) have World Yoga Day on Sunday, 21st June 2015 was successful been constituted. and without volunteer support, we would not have been Secretary Membership Satisfaction Survey: We have already able to do these events. -
1.9 KS 1 Hinduism - Deity - Lesson 4 - Brahman, Deva, Devi, Avatar
1.9 KS 1 Hinduism - Deity - Lesson 4 - Brahman, Deva, Devi, Avatar Context: Approximately 2 lessons This is a chance to explore another story; this time about Krishna. In later lessons we will be exploring the Hindu concept in more depth, but for the time being, we need to let the children know the details of this much loved stories. Of course if children ask about what Hindus believe about God: they believe in one God and that creation is a part of God. They may well not fully grasp the last point, so it might be that creation is very special to God. Krishna is an avatar; that is, a name given to Vishnu when he comes to earth to help mankind). Stories about him sometimes seem far from being religious or sacred, but they teach Hindus to think about God in different ways and how to find God using different methods. He teaches that we are all God’s playmates and are born on earth to take part in God’s play. Krishna is often shown with his partner Radha. He is sometimes pictured holding a flute. His hair is decorated with a peacock’s feather. Stories about Krishna are found in the Gita. Essential core: Recall the story of ‘young Krishna opens his mouth’, including a) his playmates tell Krishna’s mother that he has been eating dirt b) he denies it c) his friends insist he is lying d) his mother asks him to open his mouth e) as she looks into his mouth she sees the whole of creation, including planets, sun, stars f) for a moment she realises her young son is no ordinary boy, but God in a special human form g) quickly she shakes her head and forgets so she can enjoy being a normal mum again. -
An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition
Journal of Ethnology and Folkloristics 12 (2): 21–47 DOI: 10.2478/jef-2018-0009 AN INTRODUCTION TO THE SATTRA CULT URE OF ASSAM: BELIEF, CHANGE IN TRADITION AND CURRENT ENTANGLEMENT BABURAM SAIKIA PhD Student Department of Estonian and Comparative Folklore University of Tartu Ülikooli 16, 51003 Tartu, Estonia e-mail: [email protected] ABSTRACT In 16th-century Assam, Srimanta Sankaradeva (1449–1568) introduced a move- ment known as eka sarana nama dharma – a religion devoted to one God (Vishnu or Krishna). The focus of the movement was to introduce a new form of Vaishnava doctrine, dedicated to the reformation of society and to the abolition of practices such as animal sacrifice, goddess worship, and discrimination based on caste or religion. A new institutional order was conceptualised by Sankaradeva at that time for the betterment of human wellbeing, which was given shape by his chief dis- ciple Madhavadeva. This came to be known as Sattra, a monastery-like religious and socio-cultural institution. Several Sattras were established by the disciples of Sankaradeva following his demise. Even though all Sattras derive from the broad tradition of Sankaradeva’s ideology, there is nevertheless some theological seg- mentation among different sects, and the manner of performing rituals differs from Sattra to Sattra. In this paper, my aim is to discuss the origin and subsequent transformations of Sattra as an institution. The article will also reflect upon the implication of traditions and of the process of traditionalisation in the context of Sattra culture. I will examine the power relations in Sattras: the influence of exter- nal forces and the support of locals to the Sattra authorities.