The Urantia Book Fellowship

Religious Issues Archive

An Introduction to Hinduism

Dr. Meredith Sprunger

This Document contains an overview of the history and basic beliefs of Hinduism, information about the Vedas, the Upanishads, the Bhagavad Gita, Brahma, Shiva and Vishnu, including the origins of Jainism and Buddhism.

Related Documents in this archive:
The Social Problems of Religion
Religion in Human Experience
The Urantia Book's synopsis of Hinduism


The Religion of Divine Immanence and An Hereditary Graded Social Structure

Hinduism, dating from around 1500 B. C., is the oldest living religion having a membership (1982) of 477,991,300 confined largely to India. It is the most complex, diverse, and tolerant of the world's religions. One can find within Hinduism almost any form of religion--from simple animism to elaborate philosophical systems--which has ever been conceived or practiced by mankind. Hinduism has met the challenge of other religions, primarily, by absorbing them and their practices and beliefs into the mainstream of Hindu religious expression.

The Aryans (noble ones) invaded the Indus valley from Persia in the second millennium B.C. They were basically wandering nomads who spoke an Indo-European language which became the basis for Sanskrit. This early Aryan society developed into three basic socio-economic classes. The priests or Brahmins became the ruling class. The tribal chieftains and their warriors or Kshatriyas were next in line, with the commoners and merchants or Vaishyas rounding out the Aryan society. A fourth group, the conquered pre-Aryan people or Shudras, were at the bottom of society. Eventually these divisions developed into a religiously supported caste system.

The Vedas are the sacred scriptures of Hinduism. The four basic Vedic books are the Rig-Veda, the Yajur-Veda, the Sama-Veda, and the Atharva-Veda. Each of the Vedic books is divided into four parts. Each contains a section of hymns to the gods (Mantras), a section of ritual materials (Brahmanas), a section of guidance for hermits (Aranyakas), and a fourth section of philosophical treatises (Upanishads). The Mantra and Brahmana sections are the oldest materials with the Aranyakas and Upanishads added later. This Vedic literature evolved during the classical period of Hinduism.

The fourteen principal Upanishads form the basis of Hindu philosophy. They assume there is one reality, the impersonal god-being called Brahman. All things and beings are an expression of Brahman. Everything in the world and experience which is not Brahman is illusion (maya). All phenomenal existence (pleasure, worldly success, wealth) is illusion arising from ignorance of the true nature of reality. Those who continue in this ignorance are bound to life by the law of karma which keeps them endlessly in the cycle of birth, life, death, and rebirth. When man discovers the Path of Desire is not fulfilling he is ready to start on the Path of Renunciation. Here he recognizes his duty to others, family and community, and dedicates himself to a life of service. This is rewarding but he still yearns for infinite being, infinite awareness, and infinite joy.

To achieve these ultimates of experience we must realize the basic purpose of life is to pass beyond imperfection. That which is beyond the limitations and imperfections of life can be found within. Underlying our physical existence and personality is an infinite reservoir of reality. This infinite center of every life, this hidden authentic self or Atman is no less than Brahman, the Godhead. By detachment from the finite, illusory self and commitment to Atman-Brahman, we achieve infinite being, infinite awareness, and infinite joy.

This philosophy of the Upanishads is a reaction to the sacrificial, priestly form of worship in Hinduism. It emphasizes meditation as a means of worship and teaches that ignorance is man's basic plight. Historically, the priestly sections of the Vedas have directed the religion of the masses in India while the Upanishads have attracted a relatively small number of Indian intellectuals. Contemporary Western people who are attracted to Eastern thought tend to identify Hinduism with the philosophy of the Upanishads.

Classical Hinduism also produced the ethical Code of Manu which teaches that the caste system is divinely ordained. The first three castes (Brahmins, Kshatriyas, and Vaishyas) are "twice born" people while the Shudras are "once born" manual laborers. The only upward mobility through this caste system is by means of repeated incarnations. Although the caste system is outlawed in contemporary India, its social influence is still strong.

The Code of Manu also teaches the various stages through which a man is expected to pass in a successful life: student, householder, hermit, and wandering beggar. These stages are only for twice born men. Women should stay in the home under the protection and control of the chief male in the household. The code requires the cultivation of pleasantness, patience, control of mind, non-stealing, purity, control of senses., intelligence, knowledge, truthfulness, and non irritability. The killing of cows is listed among the greatest of sins.

The composition of the great epic poem, the Bhagavad-Gita, sometime between the second century B.C. and the third century A.D. marks the end of the period of classical Hinduism. The Bhagavad-Gita is found within the text of a much longer poem and is probably the most highly esteemed scripture of Hinduism. In the poem Arjuna, a Hindu knight, for the first time in the recorded history of Hinduism, raises the question of the propriety of killing people. He is answered by his charioteer, Krishna, who turns out to be an incarnation of the god Vishnu. Arjuna is told he must be loyal to his duty as a warrior and kill. The Gita also teaches a variety of means of personal salvation. One may achieve release from life (Nirvana) through asceticism, through meditation, through devotion to and worship of the gods, or through obedience to the rules of his caste,

After the close of the classical period subtle changes gradually appear in Hinduism. Out of the millions of major and minor gods, worship tended to center around the Trimurti: Brahma, the creator; Shiva, the destroyer; and Vishnu, the preserver. Among this trinity, Brahma receives the least attention. Shiva is the most popular probably because he is the god of sex and reproduction and appeals to the deprivation experienced by the masses. His various goddess consorts such as Kali are equally revered. According to mythology, Vishnu has appeared on earth in nine forms and will come a tenth time to bring the world to an end. Among his appearances are Krishna; Gautama, the Buddha; Matsya, the fish who saved Manu from the great flood; and Christ.

The majority of the people of India seek salvation through devotion to the gods while many of the wealthy and educated seek salvation through the way of knowledge. This intellectual Hinduism centers around six systems of philosophy: Samkhya, Yoga, Mimamsa, Vedanta, Vaiseshika, and Nyana. All claim to be based on the Vedas and revolve about common themes. The only basic difference among them is their view of ultimate reality. The Vedanta system is monistic and asserts that the only essence in the universe is Brahman; all else is illusion. The Samkhya, Yoga, Vaiseshika, and Nyana systems are dualistic and assert that the universe is composed of two forces, matter and spirit. The Mimamsa system is basically atheistic and teaches that salvation comes through the correct observance of Vedic rituals.

Jainism and Buddhism began as reform movements in Hinduism and it has absorbed much of their thinking. During the Middle Ages Hinduism and Islam competed for followers in India. The two religions are in many ways opposites and there has been much bloodshed in their struggles. Sikhism arose in an attempt to bring reconciliation between the two. Tradition credits the disciple Thomas for bringing Christianity to India. During the three centuries of British rule Christianity had considerable influence on the growing edge of Hinduism.

The nineteenth and twentieth centuries brought three main reform movements in Hinduism. Ram Mohan Roy, called the Father of Modern India, was a monotheist who tended to agree with Christian missionaries in their attempt to suppress the suttee, child marriage, polytheism, and idolatry in Hinduism. The greatest reformer was Sri Ramakrishna, a follower of non dualistic Vedanta, who believed there was one single reality, God, behind all religions and that truth is essentially one. His disciple, Dutt, later known as Vivekananda, became the first Hindu missionary to the modern world. He described Vedanta Hinduism as the mother of all other religions. The best known Indian reformer is Mohandas K. Gandi who was influenced by the teachings of Jesus and the Jain doctrine of non injury (ahimsa) espoused civil disobedience and nonviolence which were largely responsible for bringing India freedom from British rule. Gandi, in turn, became a major influence in the political thinking of Martin Luther King, Jr. and many of the leaders of the "peace movement" in Western Civilization.

Index to the Full Series

I. Hinduism: The Religion of Divine Immanence and an Hereditary Graded Social Structure
II. Jainism: The Religion of Asceticism
III. Buddhism: The Religion of Peaceful, Ethical Self-culture
IV. Sikhism: The Religion of Syncretism
V. Taoism: The Religion of the Divine Way
VI. Confucianism: The Religion of Social Propriety
VII. Shinto: The Religion of Nature Worship, Emperor Worship and Purity
VIII. Zoroastrianism: The Religion of the Free Will Choice Between Good and Evil
IX. Judaism: The Religion of Ethical Monotheism
X. Christianity: The Religion of the Fatherhood of God and the Brotherhood of Man Mediated by Jesus Christ
XI. Islam: The Religion of Submission to God

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