Introduction: In the 2nd millenium BCE, along the banks of the Indus river, the darker-skinned inhabitants of well-developed cities of the Indus Valley were overwhelmed by the lighter-skinned invaders who were nomads from Persian and areas to the west. Each group contributed ideas to the culture that emerged, and from the dynamic mix and forging of a society, came the mixture of ideas we call Hinduism.

I. Historical Development—Origins II. Shruti and Smriti: Revelation and Scripture a. The Four Collections for the Vedas b. Gods of the Rig Veda i. Agni—God of fire used in sacrifice ii. Indra—Warrior, slays demons, preserves humans, drinks Soma iii. Soma—deified plant (see Haoma of Persians) may have come with the Aryans, hallucinogenic? iv. Varuna—god of sky, protector of truth v. Mitra—ally of Varuna, personifies covenant or contract c. The Brahmanas and Aranyakas

III. The Upanishads do not deny the Vedas, but go beyond them, speaking of Brahman, who is behind the changes in the univers, and Atman, who is behind the changes in the individual. Sacrifice become psychological instead of offerings of meat and vegetables. Teaching of rebirth and re-death (that is, another life comes after this one, but at the end of that life is another death). Cycle is unrelenting. a. The Gurus, or teacher of the Upanishads is more seer than prophet or priest. They are not fortune tellers, the bringer of warnings of wrath, nor do they officiate at rituals. They are thinkers whose insight and reason causes people to believe they know the gods. Some were celibate, some were married. b. Monism or Dualism is a division. Is the Atman distinct from Brahman, or is it really the same. Is the goal reconciliation (closeness) or union (loss of individuality)? IV. Karma, Samsara, and Castes a. Twice-Born i. Brahmins (priests) ii. Kshatriya (rules and warriors) iii. Vaishya (commoners) b. Once Born i. Shudras V. The Bhagavad Gita—Arjuna and his chariot driver a. The Path of Work—karma yoga—measured by intention, not by product. Work is done with detachment, for the sake of God. You do not approach a deed for the deed itself, or for its result, but for the sake of duty and for God. (Arjuna and his work as warrior, reluctantly killing his friends and relatives, but doing so out of a sense of duty and obligation. Detachment means it is not “personal”, and realizing that it has no consequence in and of itself, apart from the intention to perform the work laid before him. b. The Path of Knowledge—jnana yoga—internalizing the lessons of the ancients. This is not a Nobel Prize for original thought, but recapturing the insights of the ancients, and chief of these is renunciation. c. Path of Physical and Mental Discipline—Raja Yoga—is the “royal path”. This is based on meditation, quiet, the journey in. These are the meditatives who control the body, including celibacy. d. Path of Love—bhakti yoga—attaining union with the god a person loves. God does not “need” the universe, but exists without it and has detachment from it. The true self, likewise, is not the doer, but the witness, a spectator instead of an actor. Freedom to refuse the grace of God, but surrender is the easiest way of release. P. 83. VI. The Laws of Manu appear 200 BCE – 200 CE. Define moral code and standards of conduct. Brahmin ideals for caste compliance are stated. p. 83, If mama ain’t happy… VII. Duties of the Four Stages of Life a. Men i. Student ii. Householder iii. Forest Dweller iv. Samadhi—release from the body so the soul can unite with Brahman (optional 4th stage). b. Women i. Student ii. Householder iii. Sannyasin—wandering ascetic VIII. Four Goals for Hindus Today a. Kama—pleasure (literary arts, love making) b. Artha—politics and commercial competition c. Dharma—fulfill duties of caste d. Moksha—release, for those who have grown tired of life and seek release from the wheel of rebirth IX. Popular Hinduism: Four Ways of Salvation a. Karma Yoga—rituals, hymns. i. Men—priest in the home, rites of funeral pyre, nourish souls of ancestors to keep them from rebirth ii. Women—prepare food for sacrifices. Other duties in Laws of Manu are kept/relaxed in homes and families. Women are educated and lead in government. b. Jnana Yoga—Knowledge or awareness that the Atman and Brahman are one. Problem is ignorance, solution is awareness, leading to homecoming and “peace” or “Nirvana”. c. Bhakti Yoga—love of God i. Brahman, the Creator ii. Vishnu, the sustainer, is kind and compassionate. Vishnu has numerous incarnations, including Lord Krishna, Rama, and some would add Jesus and others to the list. iii. Shiva, the Destroyer/Completer 1. Shiva’s consort is Kali, who brings death and disease, wears necklace of skulls. 2. Shiva and Kali are partners in the cosmic dance. d. Raja Yoga—trains the physical body so the soul can be free i. Detachment from the world ii. Cleanliness and control of bodily desires iii. Correct postures, sitting the lotus position until the body is no longer a concern iv. Control breathing to attain serenity of mind v. Withdrawal of stimulation of the senses vi. Concentration on an object until it fills the mind vii. Withdrawing the object until you are no longer aware of it viii. Extinguishes consciousness of the world. X. Hindu Responses to Western Influence a. Ramakrishna—p. 91, different creeds are paths to the same God b. Gandhi—p. 91-92 XI. Modern India—Independence for Britain in 1947 XII. Worldview a. The Absolute—gods are not meant to be understood literally. May be henotheistic (one God above gods) but may also be thought of as monotheistic, polytheistic, monistic. God is being, itself. b. The world is not God, nor is it necessarily “good”, “bad”, or even “real” in the sense that Middle Eastern Religions think of it. It is cyclical, and when the end comes, a new cycle will begin. c. Humans have a soul, or Atman within them. The outer appearance only hints at what we really are or can become. A human soul wears successive costumes until it fulfills its destiny, and has no more need of a costume. It is then released from rebirth. Regulated by karma, the most important teaching for Hindus. d. The Problem for Humans—being trapped in the cycle of rebirth e. The Solution for Humans—full realization of human souls. To make progress, people choose a path that is suited to them, and make progress in this and subsequent lifetimes. Sometimes this is done with help from a deity, rituals, priests, sacrifices; or it may be individualistic. f. Community and Ethics—rigid moral code, emphasizes freedom and being true to self. Family is sacred, husbands and wives should be faithful and have children, compassion is emphasized. Cows are objects of compassion, as they give milk and manure which sustains life. g. An Interpretation of History—not linear to the end, but cyclical h. Rituals and Symbols—funerals generally include cremation. Rituals of birth, second birth, marriage and death. i. Life after Death—succession of bodies/lives for a soul. People cannot give or take life, reincarnation. j. Hinduism and Other Religions—generally tolerant of others, but opposes those who try to prove it wrong and convert. Violence has been practiced. Gandhi. Sikhs. Honor killings.