HINDUISM

A Term paper Presented to the

Passionist Sister’s School
General Santos City
August , 2019
In partial Fulfillment for
The Introduction to World
Religion’s and Belief System’s

Submitted to: Submitted by:

French Charles Lonzon Jhon Paul Paez
Julius Bilbao
Origins of Hinduism
Most scholars believe Hinduism formally started somewhere between 2300 B.C. and 1500 B.C.
in the Indus Valley, near modern-day Pakistan. But many Hindus argue that their faith is
timeless and has always existed.Unlike other religions, Hinduism has no one founder but is
instead a fusion of various beliefs.

Around 1500 B.C., the Indo-Aryan people migrated to the Indus Valley, and their language and
culture blended with that of the indigenous people living in the region. There’s some debate
over who influenced who more during this time.The period when the Vedas were composed
became known as the “Vedic Period” and lasted from about 1500 B.C. to 500 B.C. Rituals, such
as sacrifices and chanting, were common in the Vedic Period.The Epic, Puranic and Classic
Periods took place between 500 B.C. and 500 A.D. Hindus began to emphasize the worship of
deities, especially Vishnu, Shiva and Devi.

The concept of dharma was introduced in new texts, and other faiths, such as Buddhism and
Jainism, spread rapidly.

Medieval and Modern Hindu History

The Medieval Period of Hinduism lasted from about 500 to 1500 A.D. New texts emerged, and
poet saints recorded their spiritual sentiments during this time.In the 7th century, Muslim
Arabs began invading areas in India. During parts of the Muslim Period, which lasted from
about 1200 to 1757, Hindus were restricted from worshipping their deities, and some temples
were destroyed. Saints expressed their devotion through poetry and songs.

Mahatma Gandhi
Between 1757 and 1848, the British controlled India. At first, the new rulers allowed Hindus to
practice their religion without interference. But later, Christian missionaries sought to convert
and westernize the people.

Many reformers emerged during the British Period. The well-known politician and peace
activist, Mahatma Gandhi, led a movement that pushed for India’s independence.

The partition of India occurred in 1947, and Gandhi was assassinated in 1948. British India was
split into what is now India and Pakistan, and Hinduism became the major religion of India.

Starting in the 1960s, many Hindus migrated to North America and Britain, spreading their faith
and philosophies to the western world.
INTRODUCTION:
Hinduism does not truly fit into the western notion of a religion. It has many
beliefs and practices, some of which date back to prehistoric times. It is a complex
belief system with an amalgamation of numerous faiths, beliefs and practices.
Hence, it defies a definition that can truly reflect its essence and character.
Hinduism is also the oldest living tradition and contains in itself the beliefs and
practices of numerous lost or forgotten traditions and belief systems, which
makes it even more difficult for the historians to trace its origins. Since God is
considered to be the main source of its knowledge, beliefs and practices,
Hinduism is also known as Sanatana Dharma (Eternal Dharma).

Although Hinduism originated in the Indian subcontinent, many races,

communities and ethnic groups contributed to its beliefs and practices and
thereby to its development. Hence, it is considered a composite religion,
consisting of several sects and schools of philosophy each with a long history of at
least a few thousand years. It also has a close affinity with other religions of
Indian origin, namely Jainism, Buddhism, and Sikhism and shares with them many
common beliefs and practices.

Because of its long history, Hinduism has many unique beliefs and features, which
make it appealing to a wide section of people. Today Hinduism is practiced all
over the world. It is mostly predominant in India, Nepal, Bangladesh, Fiji,
Mauritius, the West Indies, and South Africa. In recent times, many Hindus
migrated to Europe and North America, where Hinduism has gained popularity
not only with people of Indian origin but also with many educated people from
other cultures.
DESCRIPTION:
Unlike other religions, Hindus view their faith as an all-encompassing way of life with a complex
system that comprises beliefs and traditions, an advanced system of ethics, meaningful rituals,
philosophy, and theology. Hinduism is characterized by belief in reincarnation, called Samsara;
one absolute being with multiple manifestations and related deities; the law of cause and
effect, called Karma; a call to follow the path of righteousness by engaging in spiritual practices
(yogas) and prayers (bhakti); and the desire for liberation from the cycle of birth and rebirth.
Hinduism has no founder or date of origin. The authors and dates of most Hindu sacred texts
are unknown, although the oldest text (the Vedas) are estimated to date from as early as 1500
BCE. Scholars describe Hinduism as the product of religious development in India that spans
nearly 4,000 years, making it perhaps the oldest surviving world religion.

The broad term "Hinduism" encompasses a wide variety of traditions, which are closely related
and share common themes but do not constitute a unified set of beliefs or practices. Hinduism
is not a homogeneous, organized system. Many Hindus are devoted followers of Shiva or
Vishnu, whom they regard as the only true God, while others look inward to the divine Self
(atman). But most recognize the existence of Brahman, the unifying principle and Supreme
Reality behind all that is. Most Hindus respect the authority of the Vedas (the oldest sacred
texts) and the Brahmans (the priestly class), but some reject one of both of these authorities.
Hindu religious life might take the form of devotion to God or gods, the duties of family life, or
concentrated meditation. Given all this diversity, it is important to take care when generalizing
about "Hinduism" or "Hindu beliefs."

Hindus value many sacred writings as opposed to one holy book.The primary texts, known as
the Vedas, were composed around 1500 B.C. This collection of sacred verses and hymns was
written in Sanskrit and contains revelations received by ancient saints and sages.

The Vedas are made up of

The Rig Veda, The Samaveda, Yajurveda, Atharvaveda

Hindus believe that the Vedas transcend all time and don’t have a beginning or an end. The
Upanishads, the Bhagavad Gita, 18 Puranas, Ramayana and Mahabharata are also considered important
texts in Hinduism. In the 20th century, Hinduism began to gain popularity in the West. Its
different worldview and its tolerance for diversity in belief made it an attractive alternative to
traditional Western religion. Although there are relatively few western converts to Hinduism
specifically, Hindu thought has influenced the West indirectly by way of religious movements
like Hare Krishna and New Age, and even more so through the incorporation of Indian beliefs
and practices (such as the chakra system and yoga) into health and spirituality.
DOCTRINES:
Yet a common thread among all these variations is belief in a Supreme Being and
adherence to certain concepts such as Truth, dharma, and karma. And belief in the authority of
the Vedas (sacred scriptures) serves, to a large extent, as the very definition of a Hindu, even
though how the Vedas are interpreted may vary greatly.

Here are some of the key beliefs shared among Hindus:

Truth is eternal- Hindus pursue knowledge and understanding of the Truth: the very essence of
the universe and the only Reality. According to the Vedas, Truth is One, but the wise express it
in a variety of ways.

Brahman is Truth and Reality- Hindus believe in Brahman as the one true God who is formless,
limitless, all-inclusive, and eternal. Brahman is not an abstract concept; it is a real entity that
encompasses everything (seen and unseen) in the universe.

The Vedas are the ultimate authority- The Vedas are Hindu scriptures that contain revelations
received by ancient saints and sages. Hindus believe that the Vedas are without beginning and
without end; when everything else in the universe is destroyed (at the end of a cycle of time),
the Vedas remain.

Everyone should strive to achieve dharma- Understanding the concept of dharma helps you
understand the Hindu faith. Unfortunately, no single English word adequately covers its
meaning. Dharma can be described as right conduct, righteousness, moral law, and duty.
Anyone who makes dharma central to one’s life strives to do the right thing, according to one’s
duty and abilities, at all times.

Individual souls are immortal- A Hindu believes that the individual soul (atman) is neither
created nor destroyed; it has been, it is, and it will be. Actions of the soul while residing in a
body require that it reap the consequences of those actions in the next life — the same soul in
a different body.The process of movement of the atman from one body to another is known
as transmigration. The kind of body the soul inhabits next is determined by karma (actions
accumulated in previous lives). Learn more about Hindu funeral customs.

The goal of the individual soul is moksha- Moksha is liberation: the soul’s release from the
cycle of death and rebirth. It occurs when the soul unites with Brahman by realizing its true
nature. Several paths can lead to this realization and unity: the path of duty, the path of
knowledge, and the path of devotion (unconditional surrender to God).
DEITIES OF HINDUISM:
Hindus acknowledge that, at the most fundamental level, God is the One without a second —
the absolute, formless, and only Reality known as Brahman, the Supreme, Universal Soul.
Brahman is the universe and everything in it. Brahman has no form and no limits; it is Reality
and Truth. Thus Hinduism is a pantheistic religion: It equates God with the universe. Yet Hindu
religion is also polytheistic: populated with myriad gods and goddesses who personify aspects
of the one true God, allowing individuals an infinite number of ways to worship based on family
tradition, community and regional practices, and other considerations.

Here are just some of the many Hindu gods and goddesses:

Brahma, the Creator- Brahma is the first member of the Hindu Trinity and is “the Creator”
because he periodically creates everything in the universe. (The word periodically here refers to
the Hindu belief that time is cyclical; everything in the universe — except for Brahman and
certain Hindu scriptures — is created, maintained for a certain amount of time, and then
destroyed in order to be renewed in ideal form again.)
Vishnu, the Preserver- Vishnu is the second member of the Hindu Trinity. He maintains the
order and harmony of the universe, which is periodically created by Brahma and periodically
destroyed by Shiva to prepare for the next creation.Vishnu is worshipped in many forms and in
several avatars (incarnations). Vishnu is an important, somewhat mysterious god. Less visible
than nature gods that preside over elements (such as fire and rain), Vishnu is the pervader —
the divine essence that pervades the universe. He is usually worshipped in the form of an
avatar (see below).
Shiva, the Destroyer- Shiva is the third member of the Hindu Trinity, tasked with destroying the
universe in order to prepare for its renewal at the end of each cycle of time. Shiva’s destructive
power is regenerative: It’s the necessary step that makes renewal possible.Hindus customarily
invoke Shiva before the beginning of any religious or spiritual endeavor; they believe that any
bad vibrations in the immediate vicinity of worship are eliminated by the mere utterance of his
praise or name.
Ganapati, the Remover of Obstacles- Ganapati, also known as Ganesha, is Shiva’s first son.
Lord Ganapati, who has an elephant head, occupies a very special place in the hearts of Hindus
because they consider him the Remover of Obstacles. Most Hindu households have a picture or
statue of this godhead, and it’s not uncommon to see small replicas of Ganapati hanging from
rearview mirrors of cars and trucks!
Avatars of Vishnu- Literal meaning of the word avatar is “descent,” and it’s usually understood
to mean divine descent. Avatars are savior forms of a god that descend to earth to intervene
whenever help is needed to restore dharma (moral order) and peace. Two of Vishnu’s ten
avatars are Rama and Krishna.
Rama- Rama is one of the most beloved Hindu gods and is the hero of the Hindu epic called
the Ramayana. He is portrayed as an ideal son, brother, husband, and king and as a strict
adherent to dharma. Millions of Hindus derive satisfaction from reading and recalling Rama’s
trials and tribulations as a young prince who was exiled from his kingdom for 14 years.
Krishna- If one Hindu god’s name is known and recognized throughout the world, it is Krishna.
Hindus identify Krishna as the teacher of the sacred scripture called the Bhagavad Gitaand as
the friend and mentor of prince Arjuna in the epic the Mahabharata. For his devotees, Krishna
is a delight, full of playful pranks. But most of all, Lord Krishna’s promise to humanity that he
will manifest himself and descend to earth whenever dharma declines has sustained Hindu
belief in the Supreme Being over thousands of years.

Saraswati, the Goddess of Learning- Saraswati is the consort of Brahma the Creator and is
worshipped as the goddess of learning, wisdom, speech, and music. Hindus offer prayer to
Saraswati before beginning any intellectual pursuit, and Hindu students are encouraged to offer
prayers to her during the school/college term and especially before and during examinations.

Lakshmi- Lakshmi is the goddess of good fortune, wealth, and well-being. As the consort of
Vishnu, she plays a role in every incarnation. (She is Sita, wife of Rama; Rukmini, wife of
Krishna; and Dharani, wife of Parashu Rama, another avatar of Vishnu.)

Durga Devi- Durga Devi is a powerful, even frightening goddess who fights fiercely in order to
restore dharma (moral order). Yet, while Durga is terrifying to her adversaries, she is full of
compassion and love for her devotees.

Indra, the King of Heaven and lord of the gods- Indra wields a thunderbolt and is a protector
and provider of rain.

Surya, the sun- Surya (or Soorya) is a golden warrior arriving on a chariot pulled by seven white
horses.

Agni, the fire god- Agni holds a special place in Hindu fire ritual to this day as the sacrificer (the
priest who performs the ceremony); the sacrifice (the ritual fire and the offerings made into it);
and the witness to all rites.

Hanuman, the monkey king and devoted servant

Hanuman is featured in the great Hindu epic the Ramayana. He earned his path to deification
by performing feats of strength, devotion, and courage while helping Rama (an avatar of
Vishnu) in countless exciting incidents.
PRACTICES:
The religious life of many Hindus is focused on devotion to God (perceived as Brahman, Shiva,
Vishnu, or Shakti) or several gods. This devotion usually takes the form of rituals and practices
associated with sculptures and images of gods in home shrines.More philosophically-minded
Hindus ignore the gods altogether and seek Realization of the Self through intense meditation.
Still others focus primarily on fulfilling the social and moral duties appropriate to their position
in life.These various approaches are regarded as equally valid, and in fact are formally
recognized as three paths (margas) to liberation: bhaktimarga (the path of devotion),
jnanamarga (the path of knowledge or philosophy), and karmamarga (the path of works and
action).

Hindu religious stages

Hindu religious practices center on the importance of fulfilling the duties associated both with
one's social position and one's stage of life. With regard to the latter, traditional Hindus are
expected to pass through four stages (ashramas) over the course of their life:

- Brahmacharga, which takes place during the school years, is focused on acquiring knowledge and
developing character; - Grastha, the middle years, is focused on worldly pursuits and pleasures such as
marriage, family and career; - Vanaprastha, when one's children reach adulthood, is a time of increased
focus on spiritual things; and - Sanngasu, in the last years of life, one may abandon the world entirely for
a life of contemplation.

Ayurveda: Ayurveda (आआआआआआआआ Sanskrit: ayu—life; veda—knowledge of) is a

comprehensive system of healing that is more than 5,000 years old and based on a holistic
approach rooted in Vedic culture. Its conspicuous use of the word veda, or knowledge, reveals
its role in early Hinduism and describes its hallowed place in India. Traditonal Āyurveda speaks
of eight branches: kāyāchikitsā (internal medicine), shalyachikitsā (surgery including anatomy),
shālākyachikitsā (eye, ear, nose, and throat diseases), kaumārabhritya (pediatrics), bhūtavidyā
(psychiatry, or demonology), and agada tantra (toxicology), rasāyana (science of rejuvenation),
and vājīkarana (the science of fertility).

Apart from learning these, the student of Āyurveda was expected to know ten arts that were
indispensable in the preparation and application of his medicines: distillation, operative skills,
cooking, horticulture, metallurgy, sugar manufacture, pharmacy, analysis and separation of
minerals, compounding of metals, and preparation of alkalis. The teaching of various subjects
was done during the instruction of relevant clinical subjects. For example, teaching of anatomy
was a part of the teaching of surgery, embryology was a part of training in pediatrics and
obstetrics, and the knowledge of physiology and pathology was interwoven in the teaching of
all the clinical disciplines.
The vast majority of Ayurvedic therapies are herbal compounds. Some alchemical preparations
start to enter the ayurvedic pharmacopieia towards the end of the 1st millennium AD in works
such as those of Ugraditya (8th century AD) and Sarngadhara (14th century AD). It also provides
therapies for the treatment of various vegetable and animal toxins like scorpion, spider and
snake venom. It has a whole science of toxicology called agada-tantra as one of the eight
branches of traditional Ayurveda. The Ayurvedic idea is that the organism adapts to the
environment and its food, climate etc. This principle of adaptation is called satyma. Through
introducing small amounts of a food or medicine, the organism can adapt to it and learn to
resist it.

The Five Qualities- It could be said that the simple essence of ayurveda is knowledge and
awareness of the qualities of nature – called gurvadi gunah. By understanding the qualities
inherent in the environment, in foodstuffs, in activities, etc., one gains an appreciation of their
effects on the individual constitution through the principle of similarities; i.e., that similarities
cause increase while dissimilarities cause decrease. Thus hot qualities in the environment or
diet will increase hot qualities in the body.

The gurvadi gunah are listed in Vagbhata's Ashtanga Hrdayam as:

- Guru (heavy) – laghu (light) - Manda (slow) – tikshna (quick, sharp) - Hima (cold) – ushna (hot) -
Snigdha (unctuous) – ruksha (dry) - Slakshna (smooth) – khara (rough) - Sandra (solid) – drava (liquid) -
Mrdu (soft) – kathina (hard) - Sthira (stable) – cala (mobile) - Sukshma (subtle) – sthula (gross) - Vishada
(non-slimy) – picchila (slimy)

Hatha Yoga: Outside of the culture of Hinduism, the word "yoga" is usually understood to refer to the
practice of meditative movement and bodily postures. However, this is only one type of yoga, whose full
name is Hatha Yoga. Hatha Yoga is one of the paths that lead to the ultimate goal of Raja Yoga, or
contemplation of the One Reality.

Hatha Yoga was first propagated by Swami Swatamarama, a yogic sage of the 15th century in India.
Hatha (pronounced "ha-tuh") yoga is also known as hatha vidya or the "science of hatha" yoga; this
word comes from combining the two sanskrit terms hat meaning "sun" and ha meaning "moon". The
former refers to the solar nadi (pingala) in the subtle body and the latter to the lunar channel (ida).

The Practice and Meaning of Hatha Yoga- The purpose of Hatha Yoga is to locate and activate the
chakras (centers of energy), thereby raising the kundalini (dominant spiritual power). This in turn is
believed to help remove blockages (disease) in the mind and body. Hatha yoga attempts to balance
mind and body via physical postures and exercises (asanas), controlled breathing, and the calming of the
mind through relaxation and meditation. Asanas teach poise, balance & strength and were originally
(and still) practiced to improve the body's physical health and clear the mind in preparation for
meditation in the pursuit of enlightenment. It is common for yogins and tantrics of several disciplines to
dedicate their practices to a deity under the Hindu ishta-devata concept while always striving to achieve
beyond that: Brahman. Hindu philosophy in the Vedanta and Yoga streams, as the reader will
remember, views only one thing as being ultimately real: Satchidananda Atman, the Existence-
Consciousness-Blissful Self.Very Upanishadic in its notions, worship of Gods is a secondary means of
focus on the higher being, a conduit to realization of the Divine Ground. Hatha Yoga follows in that vein
and thus successfully transcends being particularly grounded in any one religion.

By balancing two streams, often known as ida (mental) and pingala (bodily) currents, the sushumna nadi
(current of the Self) is said to rise, opening various chakras (cosmic powerpoints within the body,
starting from the base of the spine and ending right above the head) until samadhi is attained. It is
through the forging a powerful depth of concentration and mastery of the body and mind, Hatha Yoga
practices seek to still the mental waters and allow for apprehension of oneself as that which one always
was, Brahman. Hatha Yoga is essentially a manual for scientifically taking one's body through stages of
control to a point at which one-pointed focus on the unmanifested brahman is possible: it is said to take
its practicer to the peaks of Raja Yoga. Hatha Yoga is still followed in a manner consistent with tradition
throughout the Indian subcontinent. The traditional guru-student relationship that exists without
sanction from organized institutions, and which gave rise to all the great yogins who made way into
international consciousness in the 20th century, has been maintained in Indian, Nepalese and some
Tibetan circles.

The Hatha Yoga Pradipika- The most fundamental text of Hatha Yoga is the Hatha Yoga Pradipika,
written by Swami Swatamarama, a disciple of Swami Goraknath. In great detail it lists all the main
asanas, pranayama, mudra and bandha that are familiar to today's yoga student. It runs in the line of
Hindu yoga (to distinguish from Buddhist and Jain yoga) and is dedicated to Lord Adinath, a name for
Lord Shiva (the Hindu god of destruction and renewal), who is alleged to have imparted the secret of
Hatha Yoga to his divine consort Parvati.

Hatha Yoga in the West- In the West, Hatha Yoga has become wildly popular as a purely physical
exercise regimen divorced of its original purpose. Currently, it is estimated that about 30 million
Americans practice hatha yoga.Western psychologists and physiologists have also taken an interest in
Hatha Yoga with respect to its control of bodily processes, as advanced yoga practitioners have
demonstrated remarkable abilities in regulalating their breathing, heart rate, and body temperature.

Hindu cow taboo:

In Hinduism, the cow is revered as the source of food and symbol of life and may never be killed.
However, many non-Hindus interpret these beliefs to mean that Hindus worship cows. This is not true. It
is more accurate to say the cow is taboo in the Hindu religion, rather than sacred. This is just one
example of the misunderstandings people have about the Hindu faith. Furthermore, cows do not have
an especially charmed life in India. Sometimes people around the world see images of India in print or
on television, or they travel there, and see cows in public places, unfenced and unrestrained. From such
scenes, they conclude that Indians consider cows gods, but this is a false idea and below you will find
clarification on this subject.
History of the "Sacred" Cow

In ancient India, oxen and bulls were sacrificed to the gods and their meat was eaten. But even then the
slaughter of milk-producing cows was prohibited. Verses of the Rigveda refer to the cow as Devi
(goddess), identified with Aditi (mother of the gods) herself. Even when meat-eating was permitted, the
ancient Vedic scriptures encouraged vegetarianism. One scripture says, "There is no sin in eating meat...
but abstention brings great rewards." (The Laws of Man, V/56). (Go here to learn about The Vedas.)

Later, in the spiritually fertile period that produced Jainism and Buddhism, Hindus stopped eating beef.
This was mostly like for practical reasons as well as spiritual. It was expensive to slaughter an animal for
religious rituals or for a guest, and the cow provided an abundance of important products, including
milk, browned butter for lamps, and fuel from dried dung. Some scholars believe the tradition came to
Hinduism through the influence of strictly vegetarian Jainism. But the cow continued to be especially
revered and protected among the animals of India.

By the early centuries AD, the cow was designated as the appropriate gift to the brahmans (high-caste
priests) and it was soon said that to kill a cow is equal to killing a brahman. The importance of the
pastoral element in the Krishna stories, particularly from the 10th century onward, further reinforced
the sanctity of the cow.

Cow-Related Practices
Cow remains a protected animal in Hinduism today and Hindus do not eat beef. Most rural
Indian families have at least one dairy cow, a gentle spirit who is often treated as a member of
the family. The five products (pancagavya) of the cow — milk, curds, ghee butter, urine and
dung — are all used in puja (worship) as well as in rites of extreme penance. The milk of the
family cow nourishes children as they grow up, and cow dung (gobar) is a major source of
energy for households throughout India. Cow dung is sometimes among the materials used for
a tilak - a ritual mark on the forehead. Most Indians do not share the western revulsion at cow
excrement, but instead consider it an earthy and useful natural product. Despite their sacred
status, cows don't seem very appreciated in India. Visitors are often surprised to see them
walking neglected around city streets, living on garbage from the gutters. But the cow is
honored at least once a year, on Gopastami. On this "Cow Holiday," cows are washed and
decorated in the temple and given offerings in the hope that her gifts of life will continue.

Hindu Temples and Temple Worship: Ancient Indian thought divides time into four different
periods. These durations are referred to as the Krta, Treta, Dvapara, and Kali.
-The first of these divisions (Krta), is also known as satya-yuga, or the Age of Truth. This was a golden
age without envy, malice or deceit, characterized by righteousness. All people belonged to one caste,
and there was only one god who lived amongst the humans as one of them.
-In the next span (Treta-yuga), the righteousness of the previous age decreased by one fourth. The chief
virtue of this age was knowledge. The presence of gods was scarce and they descended to earth only
when men invoked them in rituals and sacrifices. These deities were recognizable by all.
-In the third great division of time (Dvapara), righteousness existed only in half measure of that in the
first division. Disease, misery and the castes came into existence in this age. The gods multiplied. Men
made their own images, worshipped them, and the divinities would come down in disguised forms. But
these disguised deities were recognizable only by that specific worshipper.
-Kali-yuga is the present age of mankind in which we live, the first three ages having already elapsed. It
is believed that this age began at midnight between February 17 and 18, 3102 B.C. Righteousness is now
one-tenth of that in the first age. True worship and sacrifice are now lost. It is a time of anger, lust,
passion, pride, and discord. There is an excessive preoccupation with things material and sexual.

Temples appeared on the horizon only in the Kali-yuga. During this existing last phase, temples (as public
shrines), began to be built and icons installed. But the gods ceased to come down and appear in their
own or disguised forms. However, their presence could be felt when the icons were properly enshrined,
and the temples correctly built. In contrast to the previous periods when the gods were available to all
equally, now it is only the priests, belonging to a traditional hierarchy of professional worshippers, who
are the competent individuals to compel this presence.

Making of the Temple

The first step towards the construction of a temple is the selection of land. Even though any land may be
considered suitable provided the necessary rituals are performed for its sanctification, the ancient texts
nevertheless have the following to say in this matter: "The gods always play where groves, rivers,
mountains and springs are near, and in towns with pleasure gardens." Not surprisingly thus, many of
India's ancient surviving temples can be seen to have been built in lush valleys or groves, where the
environment is thought to be particularly suitable for building a residence for the gods. No matter
where it is situated, one essential factor for the existence of a temple is water. Water is considered a
purifying element in all major traditions of the world, and if not available in reality, it must be present in
at least a symbolic representation in the Hindu temple. Water, the purifying, fertilizing element being
present, its current, which is the river of life, can be forded into inner realization and the pilgrim can
cross over to the other shore (metaphysical).
The practical preparations for building a temple are invested with great ritual significance and magical
fertility symbolism. The prospective site is first inspected for the 'type,' of the soil it contains. This
includes determining its color and smell. Each of these defining characteristics is divided into four
categories, which are then further associated with one of the four castes:

-White Soil: Brahmin, -Red Soil: Kshatriya (warrior caste), -Yellow Soil: Vaishya, -Black Soil: Shudra

Similarly for the smell and taste:

-Sweet: Brahmin, -Sour: Kshatriya, -Bitter: Vaishya

Astringent: Shudra (a reminder perhaps of the raw-deal which they have often been given in life)
The color and taste of the soil determines the "caste" of the temple, i.e., the social group to which it will
be particularly favourable. Thus the patron of the temple can choose an auspicious site specifically
favourable to himself and his social environment.

After these preliminary investigations, the selected ground needs to be tilled and levelled:

Tilling : When the ground is tilled and ploughed, the past ceases to count; new life is entrusted to the
soil and another cycle of production begins, an assurance that the rhythm of nature has not been
interfered with. Before laying of the actual foundation, the Earth Goddess herself is impregnated in a
symbolic process known as ankura-arpana, ankura meaning seed and arpana signifying offering. In this
process, a seed is planted at the selected site on an auspicious day and its germination is observed after
a few days. If the growth is satisfactory, the land is deemed suitable for the temple. The germination of
the seed is a metaphor for the fulfilment of the inherent potentialities which lie hidden in Mother Earth,
and which by extension are now transferred to the sacred structure destined to come over it.
Levelling : It is extremely important that the ground from which the temple is to rise is regarded as being
throughout an equal intellectual plane, which is the significance behind the levelling of the land. It is also
an indication that order has been established in a wild, unruly, and errant world.
Now that the earth has been ploughed, tilled and levelled, it is ready for the drawing of the vastu-
purusha mandala, the metaphysical plan of the temple.

The Metaphysical Architecture of the Temple

The basic plan of a Hindu temple is an expression of sacred geometry where the temple is visualized as a
grand mandala. By sacred geometry we mean a science which has as its purpose the accurate laying out
of the temple ground plan in relation to the cardinal directions and the heavens. Characteristically, a
mandala is a sacred shape consisting of the intersection of a circle and a square. The square shape is
symbolic of earth, signifying the four directions which bind and define it. Indeed, in Hindu thought
whatever concerns terrestrial life is governed by the number four (four castes; the four Vedas etc.).
Similarly, the circle is logically the perfect metaphor for heaven since it is a perfect shape, without
beginning or end, signifying timelessness and eternity, a characteristically divine attribute. Thus a
mandala (and by extension the temple) is the meeting ground of heaven and earth. These
considerations make the actual preparation of the site and laying of the foundation doubly important.
Understandably, the whole process is heavily immersed in rituals right from the selection of the site to
the actual beginning of construction. Indeed, it continues to be a custom in India that whenever a
building is sought to be constructed, the area on which it first comes up is ceremonially propitiated. The
idea being that the extent of the earth necessary for such construction must be reclaimed from the gods
and goblins that own and inhabit that area. This ritual is known as the 'pacification of the site.' There is
an interesting legend behind it:

Once when Shiva was engaged in a fierce battle with the demon Andhaka, a drop of sweat fell from
Shiva's forehead to the ground, accompanied by a loud thunder. This drop transformed into a
ravenously hungry monster, who attempted to destroy the three worlds. The gods and divine spirits,
however, rushed at once on to him and held him down. When the demon fell on the ground face
downwards, the deities lodged themselves on to the different parts of his body and pressed him down.
It is because of this reason that the recumbent individual came to be known as 'Vastu,' which means the
lodgement of the gods. He is pictured as lying down inside the mandala with his arms and legs so folded
as to cover the whole area, and his head pushed into the north-eastern corner of the square. As many as
forty-five gods are lodged on his body directly on the limbs and joints. This vastu-purusha is the spirit in
mother-earth which needs to be pacified and is regarded as a demon whose permission is necessary
before any construction can come up on the site. At the same time, care is taken to propitiate the
deities that hold him down, for it is important that he should not get up. To facilitate the task of the
temple-architect, the vastu-mandala is divided into square grids with the lodging of the respective
deities clearly marked. It also has represented on it the thirty-two nakshatras, the constellations that the
moon passes through on its monthly course. In an ideal temple, these deities should be situated exactly
as delineated in the mandala.
In the central grid of the vastu-mandala sits Brahma, the archetypal creator, endowed with four faces
looking simultaneously in all directions. He is thus conceived as the ever-present superintending genius
of the site. At this exact central point is established the most important structure of the sacred complex,
where the patron deity of the temple is installed. Paradoxically this area is the most unadorned and
least decorated part of the temple, almost as if it is created in an inverse proportion to its spiritual
importance. Referred to as the sanctum sanctorum, it is the most auspicious region in the whole
complex. It has no pillars, windows or ventilators. In addition to a metaphysical aspect, this shutting off
of air and light has a practical side to it too. It was meant to preserve the icon, which, in olden days, was
often made of wood. Also, besides preventing the ill effects of weathering, the dark interior adds to the
mystery of the divine presence. Throughout all subsequent developments in temple architecture,
however spectacular and grandiose, this main shrine room remains the small, dark cave that it has been
from the beginning. Indeed it has been postulated (both by archaeology and legend), that the temple
developed from the cave-shrine of the extremely remote past. This is another instance in Hinduism
where the primitive and the modern, along with all the developments in-between, can be seen to co-
exist remarkably and peacefully.

Enclosures and Pavilions

When the devotee enters a temple, he is actually entering into a mandala and therefore participating in
a power-field. The field enclosures and pavilions through which he must pass to reach the sanctum are
symbolic. They represent the phases of progress in a man's journey towards divine beatitude. In
accordance with this scheme of transition, architectural and sculptural details vary from phase to phase
in the devotee's onward movement, gradually preparing him for the ultimate, awesome experience,
which awaits him in the shrine. This process mirrors the four-phased spiritual evolution envisaged in
yoga, namely the waking state (jagrat); dream state (swapna); the state of deep sleep (sushupti); and
finally the Highest state of awareness known in Sanskrit as turiya. This evolution takes place as follows:

On reaching the main gateway, the worshipper first bends down and touches the threshold before
crossing it. This marks for him the fact that the transition from the way of the world to the way of god
has been initiated. Entering the gateway, he or she is greeted by a host of secular figures on the outer
walls. These secular images are the mortal, outward and diverse manifestations of the divinity enshrined
inside. In this lies a partial explanation behind the often explicit erotic imagery carved on the outer walls
of temples like those at Khajuraho, where the deity inside remains untouched by these sensuous
occurrences. Such images awaken the devotee to his mortal state of existence (wakefulness). The
process of contemplation has already begun. As he proceeds, carvings of mythological themes,
legendary subjects, mythical animals and unusual motifs abound. They are designed to take one away
from the dull and commonplace reality, and uplift the worshipper to the dreamy state.
The immediate pavilion and vestibule before the icon are restrained in sculptural decorations, and the
prevailing darkness of these areas are suggestive of sleep-like conditions.

Inner Shrine
Finally the shrine, devoid of any ornamentation, and with its plainly adorned entrance, leads the
devotee further to the highest achievable state of consciousness, that of semi-tranquillity (turiya),
where all boundaries vanish and the universe stands forth in its primordial glory. It signifies the coming
to rest of all differentiated, relative existence. This utterly quiet, peaceful and blissful state is the
ultimate aim of all spiritual activity. The devotee is now fully-absorbed in the beauty and serenity of the
icon. He or she is now in the inner square of Brahma in the vastu- mandala, and in direct communion
with the chief source of power in the temple.
The thought behind the design of a temple is a continuation of Upanishadic analogy, in which the atman
(soul or the divine aspect in each of us) is likened to an embryo within a womb or to something hidden
in a cave. Also says the Mundaka Upanishad: 'The atman lives where our arteries meet (in the heart), as
the spokes of the wheel meet at the hub.' Hence, it is at the heart center that the main deity is
enshrined. Befittingly thus, this sanctum sanctorum is technically known as the garba-griha (womb-
house). The garbhagriha is almost always surrounded by a circumambulatory path, around which the
devotee walks in a clockwise direction. In Hindu and Buddhist thought, this represents an encircling of
the universe itself.

Shikhara (Temple Spire)

No description of the Hindu temple can be complete without a mention of the tall, often pyramid-like
structure shooting up the landscape and dominating the skyline. This element of temple architecture is
known as 'shikhara,' meaning peak (mountain). It marks the location of the shrine room and rises
directly above it. This is an expression of the ancient ideal believing the gods to reside in the mountains.
Indeed, in South India the temple spire is frequently carved with images of gods, the shikhara being
conceived as mount Meru, the mythical mountain-axis of the universe, on the slopes of which the gods
reside. In North India too, it is worthwhile here to note, most goddess shrines are located on mountain
tops. Since it rises just above the central shrine, the shikhara is both the physical and spiritual axis of the
temple, symbolizing the upward aspiration of the devotee, a potent metaphor for his ascent to
enlightenment.

Kundalini Yoga:
In Hinduism, kundalini refers to the psychic or cosmic energy that lies dormant in most people. It is
sometimes identified with Shakti, the Great Goddess who is equated with divine energy.
When dormant, the kundalini is said to lie coiled like a snake (kunda means coiled) at the base of the
spine, but it can gradually be raised upwards through the spine using meditation techniques including
postures, purification practices, ritual gestures and regulated breathing. This process of raising the
kundalini, called kundalini yoga or laya yoga, is considered physically and psychologically beneficial
throughout, but the ultimate goal is to induce the kundalini to rise to the top of the spine and into the
brain. This is said to result in union with Shakti (divine energy) or atman (the cosmic Self), which is
accompanied by an extraordinary state of awareness and bliss.

Religious Contexts of Kundalini Yoga:

Kundalini yoga is primarily emphasized in Tantric Hinduism, the esoteric tradition associated
with the Goddess. It is also widely practiced in Sikhism. Kundalini yoga was first introduced to
the west through a book called The Serpent Power, written by Sir John Woodroffe, an
Englishman and the Chief Justice of the Calcutta High Court. Deeply impressed by the feats of
tantrics he observed in India, Woodroofe was initiated into Hindu Tantra and became one of
the earliest westerners to transmit Hinduism to the west. In Los Angeles in the 1960s, Yogi
Bhajan (born Harbhajan Singh) founded the Healthy, Happy, Holy Organization (3HO), which
centers on the concepts and practices of kundalini yoga.

Kundalini Rising
The practice of kundalini yoga centers on raising the kundalini, or dormant psychic energy,
through the body's seven major chakras, or centers of conciousness. The seven chakras are:

- Muladhara chakra - base of the spine - Svadhishthana chakra - near the genital organs - Manipura
chakra - behind the navel - Anahata chakra - at the heart - Vishuddha chakra - at the throat - Ajna chakra
- behind the point between the eyebrows (the "third eye") - Sahasrara chakra - the cerebral cortex

Namaste:
In Hinduism, Namaste is a common spoken valediction or salutation originating in the Indian
subcontinent. It is a customary greeting when individuals meet, and a valediction upon their parting. A
non-contact form of salutation is traditionally preferred in India and Nepal; Namaste is the most
common form of such a salutation. When spoken to another person, it is commonly accompanied by a
slight bow made with hands pressed together, palms touching and fingers pointed upwards, in front of
the chest. This gesture, called Anjali Mudra or Pranamasana, can also be performed wordlessly and
carries the same meaning. .

Etymology Namaste is derived from Sanskrit and is a combination of two words, "Nama?" and "te".
Nama? means 'bow', 'obeisance', 'reverential salutation' or 'adoration' and te means 'to you' (dative
case of 'you'). Therefore, Namaste literally means "salutations to you". 'Namaskar' is derived from
Sanskrit and is a combination of the two words, "Nama?" and "kaar". As noted above, "Nama?" is a
salutation. "Kaar" means 'form' or 'shape' and refers to the phenomenon that the other entity (person)
presents. Thus, the older salutation essentially means "I salute [your] form", which implies an
understanding that all beings in this existence are part of the surface phenomenology of Maya and that
beyond the surface, so to say, all beings are part of Brahman, or the One ultimate essence that
underlies, and is, all. In the same light, 'Namah' originates from a benevolent unselfishness or admission
("salutation") of unity in One essence, and, therefore, 'Namaste' can also be interpreted (roughly) as a
way of saying "Not-myself to you" (a benevolent expression of both respect and impersonality).

Another variation "Not for me,.. but for thee" gives the sense of doing 'in service' or 'in honor' of the
person spoken to, removing any personal agenda of the speaker. In India and Nepal, Namaste is a
friendly greeting in written communication, or generally between people when they meet. When used
at funerals to greet the guests, the verbal part is usually omitted. When the hand position is higher, it
usually means reverence for worship.
Thus, the expression with hands placed on top of one's head is usually the sign of utmost reverence or
respect. Meanings and interpretation Pressing hands together with a smile to greet Namaste – a
common cultural practice in India As it is most commonly used, namaste is roughly equivalent to
"greetings" or "good day", in English, implicitly with the connotation "to be well". As opposed to shaking
hands, kissing or embracing each other in other cultures, Namaste is a non-contact form of respectful
greeting and can be used universally while meeting a person of different gender, age or social status.

Sadhu: One way of life in Hinduism is renunciation of the world and asceticism, which is the
path of the sadhu or Hindu holy man. The term sadhu comes from the Sanskrit for "accomplish"
and can refer to any religious ascetic or holy man. They include saints of various traditions, men
(and occasionally women) who have left their homes to concentrate on physical and spiritual
disciplines, and also hermits, magicians and fortune-tellers (some of dubious religious intent).

The term swami is more specific and usually refers to an ascetic who has been initiated into a
specific religious order. In recent years, it has come to be applied particularly to monks of the
Ramakrishna Mission. An ascetic who practices yoga in order to achieve his spiritual goals is a
yogin or yogi. A Saivite (follower of Shiva) sadhu is generally referred to as a sannyasi or
dasnami sannyasin, while a Vaisnavite (follower of Vishnu) ascetic is often called a vairagin.

Sadhu Ways of Life

The sadhu way of life can take a variety of forms. Sadhus may live together in monasteries
(mathas) belonging to a particular order or isolate themselves in small huts or caves, but many
wander throughout the country alone or in small groups. Sadhus generally congregate on
important religious occasions, such as lunar eclipses or melas (fairs), and throughout the year
are found in large numbers in sacred cities such as Varanasi (Benares) and Haridwar, India.
Their dress and ornaments differ according to their sect but they usually wear yellow/orange
robes. They might shave their heads, allow their hair to lie matted on their shoulders, or twist it
in a knot on top of their heads, but a normal haircut is rarely seen. Sadhus generally take vows of
poverty and celibacy and depend on the charity of householders (laymen) for their food. Sadhus
usually have only the possessions they carry with them: a staff (danda), a waterpot (kamandalu),
an alms bowl, a rosary, and perhaps an extra cloth or a fire tong.

Symbols and Ritual Items

The typical Hindu ascetic (sadhu) usually wears a distinctive mark (pundra) on his forehead and
often carries a symbol of his sect. If the sadhu is a Vaishnava he might have a discus (chakra)
and a conch shell (sankha), replicas of Vishnu's flaming weapon and his instrument of
beneficent power and omnipresent protection, or a salagrama stone or a tulasi plant, which
represent, respectively, Vishnu's essence and that of his spouse Laksmi. If he is a Saiva, he might
impersonate Siva and carry a trident (trisula), denoting empire and the irresistible force of
transcendental reality; wear a small lingam; carry a human skull, showing that he is beyond the terror
inspired by the transitoriness of the world; or smear his body with apotropaic (supposed to avert evil) and
consecratory ashes. These emblems are sacred objects of worship because the divine presence, when
invoked by mantras, is felt to be in them.

Role of Sadhus in Hindu Society

Sadhus and swamis are not Hindu religious officials. Compared with Christianity, they are the
counterpart of the hermit monk, not the minister. In fact, it is considered inauspicious (unlucky)
for a sadhu to show up at a Hindu wedding, for he represents celibacy and infertility.
The Hindu attitude toward asceticism has always been ambivalent. On the one hand, there is a
genuine regard for hermits and wandering ascetics and a desire to gain spiritual merit by
feeding religious mendicants. On the other hand, the fact that fringe members of society may
find a sort of respectable status among Saiva ascetics often led to a decline in the moral
reputation of the latter.

Hindu Worship:
In Hinduism, Puja (alternative spelling pooja; Sanskrit: "reverence" or "worship") is a religious ritual
which most Hindus perform every morning after bathing and dressing but prior to taking any food or
drink. Puja is seen as a way of relating humans to the domain and actions of the divine, and can be
performed for anything considered divine, from Vishnu to a holy tree. Puja takes many forms, the
simplest of which is darsan, gazing upon an image.

The image is not believe to be divine itself; rather, it embodies the divine energy of the deity and
provides a connection to the god or goddess. Puja also usually includes providing an offering to the
object of puja, such as flowers or food, and possibly lighting a candle or incense. The ritual may be
observed in silence or accompanied by prayers. Hindu priests chant prayers in Sanskrit or another
language while performing puja.

Puja may be performed by an individual worshipper or in gatherings. Sometimes a puja is done for the
benefit of certain people, for whom priests or relatives ask blessings.