Hinduism

Hinduism is probably the oldest, most complicated, and in-depth religion on Earth which was not founded by a single person nor has a distinct starting point (Morgan, 2012). With an estimated number of 900 million members, 330 million gods to worship, and a diverse way of reaching salvation, Hinduism has become the third most dominant religion in the world (Corduan, 2012; Morgan, 2012). There are only three things that require a person to be a Hindu: regard the early writings known as the Vedas to be divinely inspired and authoritative, accept the caste system, and “respect the veneration of the various levels of deities” (Corduan, 2012, p. 267). Hinduism has been documented as moving from monotheism (only one god), to henotheism (one god is worshiped among the many), to polytheism (many gods), to pantheism (god is in all and all is god) and even to animism (Corduan, 2012; Martin & Zacharias, 2003). Universally though, most Hindus hold to believing some form of the Vedas. The Vedas serve as the scriptures of the Hindu religion and consist of four sacred scriptures (Rig-Veda, Yajur Veda, Sama Veda, and Atharva Veda), deriving from the Aryan culture (Corduan, 2012). Other Hindus also subscribe to the fact that other scriptures are inspired such as the Brahmanas, Sutras, and Upanishads (Corduan, 2012). These later additions are additional instructions for priests, people, and other philosophical ideas that add to the original Vedas (Corduan, 2012). Moving forward, the core beliefs of Hinduism’s primary deities and caste system will be identified as well as looking at how Christians interact with the religion of Hinduism while living in a Hindu culture.

The Deities of Hinduism

Within Hinduism there are 330 million gods that one can worship and live a life of total devotion towards (Corduan, 2012). Of these 330 million gods though, there are three primary gods which make up a Holy trinity called Trimurti (Morgan, 2012). The Trimurti consists of three primary gods: Brahma, Vishnu, and Shiva (Corduan, 2012; Dockery et al., 1992; Morgan, 2012). Most Hindus will live a life of total devotion to any one of these three gods by living a life of dharma, which is having right conduct within this physical world (“Lecture 4,” 2018). It is through the life of dharma and devotion to a god that one can hope to be released from samsara, which is the cycle of reincarnation (Corduan, 2012; “Lecture 4,” 2018). Once one has achieved such a state, that individual has become enlightened and can be joined to Brahman, which is the ultimate salvation called moksha (Corduan, 2012; “Lecture 4,” 2018).

Brahma

Brahma is a god known as “the creating father”or creator (Corduan, 2012, p. 273). The history of this deity was passed down orally and eventually recorded in 1500 B.C. and written about in the Vedas (Corduan, 2012). The first book in the Vedas is called the Rig-Veda and “is a compilation of 1,028 prayerful hymns addressed to various gods” (Corduan, 2012, p. 271). It is within the Rig-Veda that one reads about a god that goes by the name of Prajapati (Corduan, 2012). This god Prajapati is given the title of the creating father who made the universe (Corduan, 2012). Eventually Prajapati becomes Brahma who maintains the creator role and becomes one of the primary gods of Hinduism (Corduan, 2012). 

Vishnu

Another god within the Trimurti is known as Vishnu. Vishnu in the Vedas was a minor god, possibly associated to the sun, but became one of the three primary gods of worship within Hinduism (Corduan, 2012). Vishnu is known as the preserver of both the universe and the dharma and maintains the proper way of which the universe should be run (Corduan, 2012). Total devotion to Vishnu is called Vaishnavism, which means that these individuals look to Vishnu or one of his incarnations called avatars for their salvation (Corduan, 2012; Martin & Zacharias, 2003). Vishnu is perhaps the most complicated god to worship since he manifests himself into different beings known as avatars throughout the history of time (Corduan, 2012). Vishnu has ten commonly accepted avatars; some of most importance include: Krishna, the lover, Buddha, the founder of Buddhism, and Kalki, the coming one (Corduan, 2012). Due to the complexity of this Hindu deity and how relatable he is, it is no wonder why Vishnu is perhaps the most widely worshipped and accepted deity throughout all of Hinduism (Morgan, 2012).

Shiva

The god who completes the Trimurti and perhaps is the most popular of all is Shiva, the destroyer (Corduan, 2012; Dockery et al., 1992; Morgan, 2012). In the first section of the Vedas called the Rig-Veda, a god known as Rudra who was a capricious god, possibly living in the mountains, was known as a trickster (Corduan, 2012). The people of this time feared Rudra and gave him a different name called Shiva which means the auspicious one who would later be known as the destroyer (Corduan, 2012). A school of practice of total devotion was created for people who dedicate their lives to the worship of Shiva and is known as the Shaivite school (Corduan, 2012; Martin & Zacharias, 2003). Shiva has been represented in three primary ways; the first representation shows him as Nataraya, the lord of the dance, the second form is Pasupati, the lord of the beasts, and the third, Lingam, the sign of being male (Corduan, 2012). In addition, Shiva is married to a goddess named Parvati and they have two sons within their divine family: Ganesha, the elephant god and the younger son Kartikeya, a god of war. Shiva completes the Trimurti who are the three primary gods worshiped all throughout Hinduism.

The Caste System

Another foundational belief aside from deities found in the Vedas is recognizing and practicing the hierarchy of the caste system (Corduan, 2012). Even though there are several thousand castes systems, they are grouped into five primary castes (Morgan, 2012). The first one and at the top of the hierarchy is called the Brahmins who are the smallest caste made up of priests and scholars. Second are the Kshatriyas who are the rulers and warriors. Thirdly, the Vaishyas who are the merchants and landowner farmers. Fourth are the Shudras who are the laborers and workers on behalf of the above three. Finally, the ones at the very bottom of the caste system are called Dalits, traditionally known as the Untouchables (Corduan, 2012; Morgan, 2012; Neuliep, 2017). 

Most Hindus will explain the caste system simply as a division of labor but, in reality, it was created perhaps “for light-skinned Aryans’ to retain their superior status over the darker-skinned pervious inhabitants of the subcontinent, such as the Dravidians” (Corduan, 2012, p. 275). A simple model of division of labor should not inhibit a person’s ability to socialize, marry, and participate in worship with another caste, nor should it prevent a person who is equipped to do so to move up the ladder and achieve a higher level of education or work (Corduan, 2012). Another restriction within the caste system is only the first three castes are allowed to study the Vedas, go through puberty initiation, and have some type of social leadership; the other castes are excluded from this. Much like slavery in America, the caste system has been given a bad label within Hinduism and was made illegal in India’s constitution during the 1950’s (Corduan, 2012; Morgan, 2012). Despite other religions like Buddhism starting due to the caste system or a type of affirmative action implemented in India, the caste system is still omnipresent in India and people still act accordingly, both in terms of social interaction and in the availability of jobs (Corduan, 2012; Morgan, 2012). Corduan accurately states, “Just because there are laws and programs does not mean that the laws are enforced or that the programs are effective” (2012, p. 277).

Acceptance & Tolerance

One positive side to Hinduism thought is how well they are able to relate and include other religions of faith. According to Corduan (2012), “Hinduism prides itself on its tolerant attitude toward all world religions. Just as Hinduism includes many different ways and multiple paths within each larger way, so religions outside of Hinduism are also allowed as ways to God” (p. 308). It is because of this positive attitude and willingness to accept another God of another religion that makes Hindus pleasant to be around and live with. In another article, Jenkins (2012) goes on to say how accepting India was of a Christian missionary named Thomas. Thomas was a disciple of Jesus Christ and tradition says he used the Roman trade routes to bring the Gospel of Jesus to India. It was during that time the Christians of India lived and thrived under the caste system and culture of Hinduism (Jenkins, 2012). Even today, Christians continue to blend in and live peacefully with Hindus making an impact in their economic and commercial growth (Jenkins, 2012). 

Conclusion

Despite the complexity of all 330 million gods, Hindus find peace and salvation by worshiping one of the three main gods. Hindus also find structure in their physical life on Earth by submitting to the Vedas and the caste system. It is within the caste system that one is able to create good Karma and create a better life through the process of reincarnation or even achieve enlightenment (Dockery et al., 1992; “Lecture 4,” 2018). Hinduism can be a very detailed and complex religion but its followers are very tolerant of other religions such as Christianity and are not afraid to incorporate them into their society to bring overall success to the country. It is because of a Hindu’s high level of open-mindedness that perhaps makes them the most pleasant people to be around.

References

Corduan W. (2012). Neighboring faiths: A Christian introduction to world religions(2nd ed.). Downers Grove, IL: IVP Academic.

Dockery, D. S., Butler, T. C., Church, C. L., Scott, L. L., Ellis Smith, M. A., White, J. E., & Holman Bible Publishers (1992). Holman Bible handbook. Nashville, TN: Holman Bible Publishers.

Geisler, N. L. (1999). In Baker encyclopedia of Christian apologetics. Grand Rapids, MI: Baker Books.

Jenkins, P. (2012). India's original Christians. The Christian Century, 129(24), 45.

Lecture 4. (2018). INT-244: World Religions. Phoenix, AZ: Grand Canyon University.

Martin, W., & Zacharias, R. K. (2003). The kingdom of the cults. Minneapolis, MN: Bethany House.

Morey, R. A. (2004). The encyclopedia of practical Christianity. Las Vegas, NV: Christian Scholars Press. 

Morgan, G. R. (2012). Understanding world religions in 15 minutes a day. Minneapolis, MN: Bethany House Publishers.

Neuliep, J. W. (2017). Intercultural communication: A contextual approach(7th ed.). Sage Publications.