Hinduism Believes and Practices

(Strategies to Extend the Christian Faith to the Hindus)

After my extensive research on Hinduism Believes and Practices, and my recent visit to a Hindu place of worship, I have learned so much on their beliefs and practices. I am now aware of the fundamental values that hold their religion. In this article, our discussion will be on the Hindus believes and practices, and how we can evangelize to them. Through this article, one will be exposed to some effective strategies to extend the Christian faith to the Hindus. To properly understand one’s religion, it is always beneficial to appreciate the perspicacity of the fundamental beliefs of that religion.

Their four fundamental believes are: one, “Reincarnation,” which means man is trapped in a nearly endless series of rebirths (samsara). Second is “Karma,” “It is believed to be the law that entraps and keeps a soul in samsara, the long process of rebirth after rebirth. There are different types or classifications of karma: the karma with which one is born that has come from former lives(Sanchita), the karma of your existing life’s activities (Kriyaman), karma originated by our thoughts-our dispositions for our life (agama), and the karma that is circumscribed to be in force for this present life (Prarandha). The third is “Dharma,” which commonly signifies religion or duty. Hinduism is seldom attributed to as Sanatana Dharma (infinite law or obligation). The last is “Caste.” The law of karma defines your placement in society, in one of four dominant castes: Brahmins (priests), Kshatriyas (warriors and rulers), Vaishyas (traders), and Shudras (laborers). The three distinguished castes are termed “twice-born” and are given full support in society.

Hindu worldview acknowledges a supreme being (Brahman) who is not defined by gender and number. The highest being may be perceived as male, female, androgynous, or exceeding gender, and the supreme being is widely comprehended as personal or impersonal. (Oxtoby, 281). The earliest compositions in any Hindu tradition are the Vedas: four collections of hymns and texts that are said to have been “revealed” to rishis (visionaries or seers) through both sight and sound; thus, the sacred words are called Shruti (“that which is heard”). This dual emphasis on seeing and hearing the sacred is characteristic of all Hindu traditions. (Oxtoby, 281). For most Hindus, the primary source of knowledge about their traditions has been performance: rituals, recitations, music, dance, and theatre. (Oxtoby, 283). When it comes to the issue of liberation, there are three Ways to Liberation: the way of action (karma yoga), the way of knowledge ((jnana yoga), and the way of devotion (bhakti yoga). Most Hindus think of the human soul as immortal and believe that when it reaches liberation, it will be freed from the shackles of karma and rebirth (Oxtoby, 281). The literal meaning of “karma” is “action” (rewards and punishments attached to various actions). The concept of karma implies a continuing cycle of death and rebirth or reincarnation called samsara. To achieve liberation requires a pearl of transforming experiential wisdom. Those who attain that wisdom becomes immortal (Oxtoby, 289). Unlike Christians who experience God through the Holy spirit, Hindus experience the divine through both sight and sound. They believe that, for one to enhance him or herself with the knowledge of the world for spiritual perfection, one will have to refer to the Bhāgavata for spiritual guidance because it represents what is known as a scientific and theological dialogue.

Generally, in Hinduism, there is no congregational prayer. Instead, the priest prays on behalf of the devotees, presents offerings of fruit, flowers, or coconut to the deity, and then gives back some of those blessed objects to the devotees. The food thus presented is now Prasada (divine favor), a gift from the deity (Oxtoby, 321). One of the most distinct ways in which Hindus display their devotion to a deity or a spiritual teacher is through rituals (Puja) performed in the home. Daily Puja typically consists of simple acts in which all family members can take part, such as lighting oil lamps and incense sticks, reciting prayers, or offering food to the deity (Oxtoby, 321).  More elaborate rituals, however—such as the Puja offered to Satya Narayana (a manifestation of Vishnu) on full-moon days—may involve a priest or other specialist (Oxtoby, 321).

Hindu community has a cow taboo that shows how they value the cow as a source of food and a symbol of life[1]. Hence, the community does not allow the killing of cows. However, a majority of the non-Hindu community interprets their belief about the cow taboo in a different manner where they think that Hindu people worship the cow. The history of the cow taboo originated from the ancient Hindu where they sacrificed bulls to the gods, and their meat was eaten. However, the slaughter of the milk-producing cows was prohibited. Also, despite allowing individuals to eat meat, they also encouraged vegetarianism. In one of the chapters in Rigveda, a cow is identified as Devi which means goddess and also referred to as Aditi which means the mother of gods[2]. Moreover, their scripture asserts that there is no sin in individual eating meat, but the abstention of eating meat leads to great rewards. Moreover, later in the spiritually fertile period that led to Buddhism and Jainism, the Hindu people started to abstain from eating beef. The practice was more of spiritual reasons, and it became expensive to slaughter an animal for the religious rituals and entertaining guests. However, the cow was still rich in providing milk, fuel from dried dung, and butter for their lamps. Today, cows in the Hindu community are being protected. A majority of the rural families have at least one dairy cow that they view as spirit and a member of the family[3].

The Indian temples are places where they worship their gods[4]. Also, the temples first appeared on the horizon in the Kali-yuga only, which is the present age of humankind that people live. In the last phase, the temples were built and installed icons in the temple even though their gods never appeared to come down in the temples. They would also feel their presence when the icons of the gods were adequately enshrined in the temple. The initial stage towards building a good temple includes identifying a suitable land where rivers, groves, and mountains are near. Such an environment is usually the best for building a residence for their gods. This shows why many of the ancient Indians temples are constructed in lush valley or grooves. Also, an essential factor for building a temple is water since water acts as a purifying element in the Hindu tradition. Besides, the practical preparation for the construction of a temple often involves significant rituals that symbolize fertility. Besides, the soil is investigated during the construction of a temple where each type of soil has characteristics. For example, the white soil is connected to the Brahmin characteristic.

Moreover, it is crucial for the floor of the temple to be tilled and leveled. In Hindu tradition, the ground is tilled and plowed to ensure the past ceases to count as a new life is entrusted to the soil and the beginning of another cycle of production. On the other hand, leveling off the ground indicates that order has been established in a wild and errant world. The sacred geometry design of a temple is used to show the mandala, which is a sacred shape that includes an intersection of a circle and a square. Similarly, the temple has a square shape, which is a symbol of the earth with the four directions that binds and defines it. Also, the circle shape is a metaphor for heaven because it is perfect with no beginning and the end.[5]

When entering the temple, a devotee is expected to pass by the pavilions and the enclosures that represent the phases of progress in a man’s journey towards divine beatitude. Additionally, when reaching the main gate of the temple, the devotee is expected to bend down and touch the threshold, before they continue crossing in the temple. This is a mark of an initiation process that involves the transition from the way of the world to a godly manner. Also, at the gateway, the devotee is typically greeted by a secular figure on the outer walls that represent the host of the temple. The secular figures are usually mortal and a manifestation of the divinity that is enshrined inside the temple. Also, the images awaken the devotee to a mortal state of existence. Also, inside the temple, there are legendary subjects and mythical animal that are created to take the devotees way from the dull reality and thus to uplift them to a dreamy state. Moreover, the Hindu temple must have a Shikhara, which is a structure like a pyramid that shows up the landscape and dominates the skyline. This structure marks the location of the shrine room, which also rises directly above it. [6]

In Hindu, practices of worshiping Puja are considered an essential religious ritual which is performed every morning after bathing and dressing and before taking any morning meal. This type of ritual is also a way of relating humankind to the actions and domains of the divine. It can as well take many forms where the simplest is considered as the Darshan. The Darshan is referred to as gazing upon an image which is believed to be the embodies of the divine energy and provides a link with the god and goddess of the Hindu community. Moreover, the rituals involve providing offerings such as flowers and food to the main subject of Puja. Observation in silence or prayers is allowed during the ceremony. Besides, the ceremony can be performed in a gathering or by an individual worshiper[7].

[8]Hindu people also practice Hatha Yoga, which is among the paths in Hindu religion that directs one to the ultimate goal of Raja Yoga. This practice was first established in the 15th-century India, where its purpose was to locate and activate the chakras that would lead to an increase of the kundalini that signifies the dominant spiritual power. Also, with this ritual individual are relieved of the diseases in the mind and body. Through some of the physical postures and exercises that calm and controls breathing and the mind, Hatha yoga leads to a balance of both the body and the mind. Also, such exercise has initially been being used by the Hindu community as a way of improving the body’s physical health and facilitating meditation in the pursuit of enlightenment.

Additionally, worshiping of gods is considered a secondary means of focusing towards the higher being, and thus Hatha Yoga follows in that vein. Hatha Yoga practices also foster the incorporation of the metal waters and hence allowing individuals to apprehend themselves in a great depth of concentration. The process also takes individuals in stages of control to a point at which one-pointed focus on the manifested Brahman [9].

In Hatha Yoga, there is the Pradipika, which is a discipline of Swami Goraknath. This list all the aspects that are important in today’s Yoga student, such as the mudra, asanas, and pranayama. This is important because it differentiates, Hindus practices of yoga from the Buddhist and Jain yoga. The practice is as well dedicated to the Lord Adinatha, which is an unusual name for Lord Shiva indicating the god of destruction and renewal. Today, the Hatha Yoga practices have increased in the west, and more than 30 million individuals’ practices yoga as a way of relaxing the mind. A majority of the western psychologists uses it in their therapy sessions as a way of controlling bodily processes such as the ability to regulate their breathing, heart rate, and body temperature. [10]

Additionally, the Hindu community recognizes the Kundalini yoga, which is emphasized in Tantric Hinduism as a tradition for the goddess. Kundalini is the psychic energy that is dominant with many individuals and as well connected with the great goddess that has divine energy. It also lies coiled like a snake and at the base of the spine hence raised upwards through the spine during meditation techniques such as controlled breathing and postures. Thus, the process of kundalini is recognized as kundalini yoga. The main aim of the process is to rise to the top of the spine and into an individual’s brain. The people of Sikhism widely practice the ritual. It was first introduced to the western culture by Sir John Woodroffe, who was deeply impressed by the tantric he observed in India. Additionally, the practice of kundalini yoga increases dominant psychic energy through various centers of consciousness in the body called the seven chakras. They include Ajna chakra, Muladhara chakra, Anahata chakra, Svadhishthana chakra, Manipura chakra, Vishuddha chakra, and Sahasrara chakra[11]. From my studies, and unlike Christian religion, Hindus do not try to convert others to join their religion, probably because it is more of a way of life than it is a religion.

As for the Christians, Sharing the good news about Christian’ beliefs, the word of God and His son Jesus Christ needs individuals to be genuine and have real conversations with the Hindu people that they meet. Hence, it is vital to keep in mind various aspects when conducting evangelism. During evangelism, it is essential to understand that you are talking to a person from a different religion and thus always ask questions when talking to them. Besides, it is vital to show the spirit of being humble and care towards them. Hence, invite them to Christian social gathering and as well familiarize with their culture to at least be able to preach the gospel to them[12].

Increasing invitations to church and other Christians events that are meant to spread the word of God is very significant an essential tool towards evangelism[13]. Besides this strategy involves inviting friends, co-workers, or neighbors in Christians gathering. Research shows that an invitation to church is one of the most effective ways to reach the non-believers. The Lifeway research that was conducted on 15,000 adults to identify 13 approaches that best received on spreading the gospel of God, personal invitation to the church appeared the best. Furthermore, in our post-Christian nation, individuals that are skeptical of the faith are usually attracted to the Christian community even before hearing the Christian message.  Hence, by involving people in the relational network of a local church, the community becomes a vital aspect of people’s journey to faith. Being in a relationship with others that brings them closer to the Cristian faith is very important, and Christians reflect God, the Father, Son, and Holy Spirit in perfect fellowship with one another[14].

Additionally, true fellowship connects various types of religions, and through social media, various people can connect to each other easily[15]. Therefore, after an invitation, the fellowship can be motivated by allowing various types of people to gather together and listen to the word of God. Besides, the fellowship can be genuinely experienced through actual relationships in physical time and space. However, the western culture is considered inherently individualistic, and people that go their way and values self-reliance are honored. To foster evangelism, where a majority of the non-believers will be attracted to listen to the word of God, the culture of individualistic should be discouraged. Additionally, the fellowship will ensure that there is the growth of churches in various community and more Christian people. [16]

Moreover, an effective way of evangelizing the Christian faith to other religion such as Hinduism is the introduction of tools such as “the God Test” website and “life on mission” Christian source[17]. The “life on mission” Christian source is significant in evangelism because it emphasizes on sharing the gospel with others and living on a mission. As a result, many non-Christians individuals are invited to understand the gospel and have a familiar of how the Christian religion is all about. Additionally, it is threaded with engaging stories and compelling questions that help people to take their next steps to live Life on Mission. Besides, there are many people today that are associating themselves with evangelism groups, and thus by creating more evangelism websites, millions of people worldwide will use the evangelism tool and explore the basics of the Christian faith.

On the other hand, “the God test” website is imperative in evangelism since it helps believers and non-believers to be more equipped and secure in their faith. Additionally, it helps in facilitating discussions about the problematic issues that are connected with the Christians’ faith. Today, the website has sparkled more than ten thousand of gospel conversations worldwide.[18]

Read more on my recent visit to a Hindu place of worship.

References

[1] H. P. Ray, “Temples Of The Indus: Studies In The Hindu Architecture Of Ancient Pakistan. By Michael W. Meister.”, The Journal of Hindu Studies 4, no. 1 (2011): 115-116.

[2] John Dowson, A Classical Dictionary Of Hindu Mythology And Religion (New Delhi: D.K. Printworld, 2014).

[3] John Dowson, A Classical Dictionary Of Hindu Mythology And Religion (New Delhi: D.K. Printworld, 2014).

[4] Varun Soni, “Religion, World Order, And Peace: A Hindu Approach,” CrossCurrents 60, no. 3 (2010): 310-313.

[5] Varun Soni, “Religion, World Order, And Peace: A Hindu Approach,” CrossCurrents 60, no. 3 (2010): 310-313.

[6] Ibid.

[7] David Ludden, Making India Hindu (New Delhi [u.a.]: Oxford Univ. Press, 2011).

[8] Ibid.

[9] Varun Soni, “Religion, World Order, And Peace: A Hindu Approach,” CrossCurrents 60, no. 3 (2010): 310-313.

[10] Ibid.

[11] Deepa Das Acevedo, “Developments In Hindu Law From The Colonial To The Present,” Religion Compass 7, no. 7 (2013): 252-262.

[12] Opoku Onyinah, “New Ways Of Doing Evangelism,” International Review of Mission 103, no. 1 (2014): 121-128.

[13] Ibid.

[14] Cecilia Castillo Nanjarí, “New Ways Of Doing Evangelism,” International Review of Mission 103, no. 1 (2014): 34-38.

[15] Ibid.

[16] Opoku Onyinah, “New Ways Of Doing Evangelism,” International Review of Mission 103, no. 1 (2014): 121-128.

[17] Evangelism Today: New Ways For Authentic Discipleship”, International Review of Mission103, no. 1 (2014): 129-134.

[18] Ibid.