Shiva is also the deity whose phallus linga is the central shrine of all Shaiva temples and the personal shrine of all Shaiva householders; his priapism is said to have resulted in his castration and the subsequent worship of his severed member.
In addition, Shiva is said to have appeared on earth in various human, animal, and vegetable forms, establishing his many local shrines. To his worshipers, Vishnu is all-pervasive and supreme; he is the god from whose navel a lotus sprang, giving birth to the creator Brahma.
Vishnu created the universe by separating heaven and earth, and he rescued it on a number of subsequent occasions. Several of these are animals that recur in iconography: the fish, the tortoise, and the boar. Others are the dwarf Vamana, who became a giant in order to trick the demon Bali out of the entire universe ; the man-lion Narasimha, who disemboweled the demon Hiranyakashipu ; the Buddha who became incarnate in order to teach a false doctrine to the pious demons ; Rama-with-an-Axe Parashurama, who beheaded his unchaste mother and destroyed the entire class of Kshatriyas to avenge his father ; and Kalki the rider on the white horse, who will come to destroy the universe at the end of the age of Kali.
Most popular by far are Rama hero of the Ramayana and Krishna hero of the Mahabharata and the Bhagavata-Purana , both of whom are said to be avatars of Vishnu, although they were originally human heroes. Along with these two great male gods, several goddesses are the object of primary devotion. They are sometimes said to be various aspects of the Goddess, Devi.
In some myths Devi is the prime mover, who commands the male gods to do the work of creation and destruction. As Durga, the Unapproachable, she kills the buffalo demon Mahisha in a great battle; as Kali, the Black, she dances in a mad frenzy on the corpses of those she has slain and eaten, adorned with the still-dripping skulls and severed hands of her victims. The Goddess is also worshiped by the Shaktas, devotees of Shakti, the female power.
This sect arose in the medieval period along with the Tantrists, whose esoteric ceremonies involved a black mass in which such forbidden substances as meat, fish, and wine were eaten and forbidden sexual acts were performed ritually.
In many Tantric cults the Goddess is identified as Krishna's consort Radha. More peaceful manifestations of the Goddess are seen in wives of the great gods: Lakshmi, the meek, docile wife of Vishnu and a fertility goddess in her own right; and Parvati, the wife of Shiva and the daughter of the Himalayas. The great river goddess Ganga the Ganges , also worshiped alone, is said to be a wife of Shiva; a goddess of music and literature, Sarasvati, associated with the Saraswati River, is the wife of Brahma.
Many of the local goddesses of India—Manasha, the goddess of snakes, in Bengal, and Minakshi in Madurai—are married to Hindu gods, while others, such as Shitala, goddess of smallpox, are worshiped alone. These unmarried goddesses are feared for their untamed powers and angry, unpredictable outbursts.
Many minor gods are assimilated into the central pantheon by being identified with the great gods or with their children and friends. Hanuman, the monkey god, appears in the Ramayana as the cunning assistant of Rama in the siege of Lanka. Skanda, the general of the army of the gods, is the son of Shiva and Parvati, as is Ganesha, the elephant-headed god of scribes and merchants, the remover of obstacles, and the object of worship at the beginning of any important enterprise. Worship and Ritual The great and lesser Hindu gods are worshiped in a number of concentric circles of public and private devotion.
Because of the social basis of Hinduism, the most fundamental ceremonies for every Hindu are those that involve the rites of passage samskaras. These begin with birth and the first time the child eats solid food rice. Later rites include the first haircutting for a young boy and the purification after the first menstruation for a girl ; marriage; and the blessings upon a pregnancy, to produce a male child and to ensure a successful delivery and the child's survival of the first six dangerous days after birth the concern of Shashti, goddess of Six.
Last are the funeral ceremonies cremation and, if possible, the sprinkling of ashes in a holy river such as the Ganges and the yearly offerings to dead ancestors. The most notable of the latter is the pinda, a ball of rice and sesame seeds given by the eldest male child so that the ghost of his father may pass from limbo into rebirth.
In daily ritual, a Hindu generally the wife, who is thought to have more power to intercede with the gods makes offerings puja of fruit or flowers before a small shrine in the house.
She also makes offerings to local snakes or trees or obscure spirits benevolent and malevolent dwelling in her own garden or at crossroads or other magical places in the village. The temple is also a cultural center where songs are sung, holy texts read aloud in Sanskrit and vernaculars , and sunset rituals performed; devout laity may be present at most of these ceremonies. In many temples, particularly those sacred to goddesses such as the Kalighat temple to Kali, in Kolkata , goats are sacrificed on special occasions.
The sacrifice is often carried out by a special low-caste priest outside the bounds of the temple itself. Thousands of simple local temples exist; each may be nothing more than a small stone box enclosing a formless effigy swathed in cloth, or a slightly more imposing edifice with a small tank in which to bathe. In addition, India has many temples of great size as well as complex temple cities, some hewn out of caves such as Elephanta and Ellora , some formed of great monolithic slabs such as those at Mahabalipuram , and some built of imported and elaborately carved stone slabs such as the temples at Khajuraho, Bhubaneshwar, Madurai, and Kanjeevaram.
On special days, usually once a year, the image of the god is taken from its central shrine and paraded around the temple complex on a magnificently carved wooden chariot ratha. Certain shrines are most frequently visited at special yearly festivals. For example, Prayaga, where the Ganges and Yamuna rivers join at Allahabad, is always sacred, but it is crowded with pilgrims during the Kumbha Mela festival each January and overwhelmed by the millions who come to the special ceremony held every 12 years.
Some festivals are celebrated throughout India: Diwali, the festival of lights in early winter; and Holi, the spring carnival, when members of all castes mingle and let down their hair, sprinkling one another with cascades of red powder and liquid, symbolic of the blood that was probably used in past centuries.
History The basic beliefs and practices of Hinduism cannot be understood outside their historical context. Although the early texts and events are impossible to date with precision, the general chronological development is clear. By about BC , when the Indo-Aryan tribes invaded India, this civilization was in a serious decline. It is therefore impossible to know, on present evidence, whether or not the two civilizations had any significant contact.
Many elements of Hinduism that were not present in Vedic civilization such as worship of the phallus and of goddesses, bathing in temple tanks, and the postures of yoga may have been derived from the Indus civilization, however.
See Indus Valley Civilization. By about BC , the Indo-Aryans had settled in the Punjab, bringing with them their predominantly male Indo-European pantheon of gods and a simple warrior ethic that was vigorous and worldly, yet also profoundly religious.
Gods of the Vedic pantheon survive in later Hinduism, but no longer as objects of worship: Indra, king of the gods and god of the storm and of fertility; Agni, god of fire; and Soma, god of the sacred, intoxicating Soma plant and the drink made from it. By BC the use of iron allowed the Indo-Aryans to move down into the lush Ganges Valley, where they developed a far more elaborate civilization and social system.
By the 6th century BC , Buddhism had begun to make its mark on India and what was to be more than a millennium of fruitful interaction with Hinduism. This was a time of great flux, growth, syncretism, and definition for Hinduism and is the period in which the epics, the Dharmashastras, and the Dharmasutras took final form.
Under the Gupta Empire ? Rise of Devotional Movements In the post-Gupta period, a less rigid and more eclectic form of Hinduism emerged, with more dissident sects and vernacular movements.
At this time, too, the great devotional movements arose. Many of the sects that emerged during the period from to are still active in India today. Most of the bhakti movements are said to have been founded by saints—the gurus by whom the tradition has been handed down in unbroken lineage, from guru to disciple chela.
This lineage, in addition to a written canon, is the basis for the authority of the bhakti sect. Other traditions are based on the teachings of such philosophers as Shankara and Ramanuja. Shankara was the exponent of pure monism, or nondualism Advaita Vedanta , and of the doctrine that all that appears to be real is merely illusion.
Ramanuja espoused the philosophy of qualified nondualism Vishishta-Advaita , an attempt to reconcile belief in a godhead without attributes nirguna with devotion to a god with attributes saguna , and to solve the paradox of loving a god with whom one is identical. Medieval Hinduism Parallel with these complex Sanskrit philosophical investigations, vernacular songs were composed, transmitted orally, and preserved locally throughout India.
They were composed during the 7th, 8th, and 9th centuries in Tamil and Kannada by the Alvars, Nayanars, and Virashaivas and during the 15th century by the Rajasthani poet Mira Bai, in the Braj dialect.
In the 16th century in Bengal, Chaitanya founded a sect of erotic mysticism, celebrating the union of Krishna and Radha in a Tantric theology heavily influenced by Tantric Buddhism. Chaitanya believed that both Krishna and Radha were incarnate within him, and he believed that the village of Vrindaban , where Krishna grew up, had become manifest once again in Bengal.
The school of the Gosvamins, who were disciples of Chaitanya, developed an elegant theology of aesthetic participation in the ritual enactment of Krishna's life. These ritual dramas also developed around the village of Vrindaban itself during the 16th century, and they were celebrated by Hindi poets.
The first great Hindi mystic poet was Kabir, who was said to be the child of a Muslim and was strongly influenced by Islam, particularly by Sufism. His poems challenge the canonical dogmas of both Hinduism and Islam, praising Rama and promising salvation by the chanting of the holy name of Rama. He was followed by Tulsidas, who wrote a beloved Hindi version of the Ramayana.
A contemporary of Tulsidas was Surdas, whose poems on Krishna's life in Vrindaban formed the basis of the ras lilas, local dramatizations of myths of the childhood of Krishna, which still play an important part in the worship of Krishna in northern India.
These movements attempted to reconcile traditional Hinduism with the social reforms and political ideals of the day. So, too, the nationalist leaders Sri Aurobindo Ghose and Mohandas Gandhi attempted to draw from Hinduism those elements that would best serve their political and social aims. Gandhi, for example, used his own brand of ahimsa, transformed into passive resistance, to obtain reforms for the Untouchables and to remove the British from India.
In more recent times, numerous self-proclaimed Indian religious teachers have migrated to Europe and the United States, where they have inspired large followings.
Some, such as the Hare Krishna sect founded by Bhaktivedanta, claim to base themselves on classical Hindu practices. In India, Hinduism thrives despite numerous reforms and shortcuts necessitated by the gradual modernization and urbanization of Indian life. The myths endure in the Hindi cinema, and the rituals survive not only in the temples but also in the rites of passage.
Thus, Hinduism, which sustained India through centuries of foreign occupation and internal disruption, continues to serve a vital function by giving passionate meaning and supportive form to the lives of Hindus today. For information on religious violence in India, See India. Introduction to Hinduism. The Hindu Universe. Hinduwebsite - Hinduism Reference Center.
Overall view of Hinduism. Origin of Hinduism. Hindu beliefs. The caste system. Gods and godesses in Hinduism. Karma and Hinduism. Aspects of Brahman. Idol worshiping. The Hindu way of life, beliefs and practices. Hinduism and Daily Life. Beliefs about the soul. Reincarnation of the soul. Reference Desk. Digital Library. General Philosophy. Hare Krishna. God in Hindu Dharma and Representation in Temples. Suddha Raja Yoga. Spiritual Journeys "Spiritual tours addressing all religions in India Pecorino All Rights reserved.
Videos Beyond Hollywood Hungerlust Pioneers of love. The 8 Oldest Religions in the World. Simon Leser. Hinduism founded around the 15th — 5th century BCE. Zoroastrianism 10th — 5th century BCE. Judaism 9th — 5th century BCE. Jainism 8th — 2nd century BCE.
Confucianism 6th — 5th century BCE. Buddhism 6th — 5th century BCE. Taoism 6th — 4th century BCE. Give us feedback. Read Next View.
Pesona Guest House Jakarta. Georges Hotel Galata. Your Pavilion near Kinkakuji. Kyo no Ondokoro Goshonishi 6. Luxury Pool Villa 6BR. To the best of our knowledge, the story of Hinduism starts around years ago. Its oldest roots probably formed as Indo-Aryan peoples migrated into the Indus Valley, thus mixing their language and culture with those of the indigenous Harappan people.
Whichever way that meeting went down, it does suggest that Hinduism is the cultural successor of the beliefs and customs of ancient Indus Valley peoples. It is believed that Hinduism emerged in the area near modern-day Pakistan between BC and BC as a collage of philosophies, cultural elements, religious texts, rituals, and customs that had merged together. Today, Hinduism is the third-largest religion on the planet. This span of time, which came to be known as the Vedic Period, mostly emphasized rituals including chanting and sacrifices.
During the later Epic, Puranic, and Classic Periods which collectively lasted until AD , the worship of deities became a central part of the faith, along with the concept of dharma. The Vedic period of Hinduism BC mostly saw a fleshing out of the philosophies and ideas that were already part of the faith. It was a time of much debate and growth inside the Hindu faith. The Vedic teachings coagulated inside the hearts and minds of pastoral, nomadic tribes while they started shifting towards agriculture — a period of dramatic social change.
On the one hand, the numerous and elaborate sets of rituals that are still part of Hinduism to this day started to form. Other Hindus were moving the faith more into the abstract, pondering on the meaning and purpose of their rituals and internalizing them as ethical tenets. This latter group formed the groundwork of the Buddhist and Jainist faiths which branched out from the Vedic body.
This branch of Hinduism drew from both Vedic and post-Vedic texts, and placed emphasis on ritual and the dominant position of Brahmins. Another factor that challenged the Vedic faith was a growing ascetic movement closely linked to the emergence of Buddhism and Jainism.
Hinduism as we know it today took religious elements from those Indo-Aryan peoples of old and incorporated them within the Vedic-Brahmin systems. Elements from the Srmanic faiths Buddhism and Jainism also make their way into the modern form of Hinduism.
One of the key criteria for being a Hindu today is accepting the Vedic and Upanishad texts as the basis of the faith — similar to how Christianity is inseparable from the bible. The oldest stone Hindu temples were built during this time, alongside many monasteries and universities which supported both Vedic and non-Vedic studies.
The earliest version of the Puran texts were written during this time, which heavily expanded on the mythos of Vishnu , Shiva , and Devi major Hindu deities. The Puran texts fit into the older Vedic faith, but also added to it — and they were living texts, meaning they were revised and updated over time, changing the faith as they changed.
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