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Hindu society was traditionally divided into four classes, called varnas within what is commonly called the caste system. What varna a person was in was based on occupation —
- the Brāhmaṇas (also anglicised as Brahmins): teachers and priests;
- the Kṣhatriyas: warriors, kings and administrators;
- the Vaishyas: farmers, merchants, herdsmen and businessmen; and
- the Shūdras: servants and labourers.
Each of these classes was called a varṇa, and the system was called Varna Vyavasthā.
Originally every caste was given equal importance. Later, as time passed, vested interests crept in. Caste, originally determined by the qualities and aptitudes of the individual, was made hereditary by people in positions of power and authority. As a result, some castes were made superior or "higher" and others inferior or "lower." The caste system gradually expanded to include several sub-castes (jati), along with a class of outcastes (Dalits) and the practice of social discrimination against the Shūdra and Dalit classes.
Today it is often debated whether the caste system is an integral part of the Hindu religion sanctioned by the scriptures or or is simply an outdated social custom. While the scriptures contain some passages that can be interpreted to sanction the caste system, they also contain indications that the caste system as it exists today is not sanctioned, and both sides in the debate are able to find scriptural support for their views.Cite error: Closing </ref> missing for <ref> tag
Many social reformers, including Mahatma Gandhi (1869-1948), have criticized the problems caused by caste discrimination. The saint and religious teacher Sri Ramakrishna (1836-1886) taught that
"lovers of God do not belong to any caste . . . . A brahmin without this love is no longer a brahmin. And a pariah with the love of God is no longer a pariah. Through bhakti (devotion to God) an untouchable becomes pure and elevated."
The caste system is observed today especially among rural and uneducated Hindus; it is not observed as much in large cities. The government of India has passed several laws attempting to remedy the problem of caste discrimination.
Core concepts
Modern Hinduism evolved from the ancient Vedic tradition (Vaidika paramparā). Buddhism, Jainism and Sikhism all share some similar philosophical and spiritual traits with Hinduism, as all these religions originated in India, and all focus on self-improvement for the ultimate purpose of attaining personal spiritual experience.
Themes common to the value system of Hinduism are the beliefs in Dharma (individual ethics, duties and obligations), Samsāra ("rebirth"), Karma ("action"), and Moksha ("salvation").
God & the soul
God: both principle and person
Hinduism is sometimes called a polytheistic religion, but strictly speaking, this is not entirely accurate. Hinduism believes in One God, but recognizes that the One God can appear to humans in multiple names and forms.
Brahman
According to the monotheistic and pantheistic theologies of Hinduism, God is, in the highest sense, One: formless, infinite, and eternal. God is changeless and is the very source of consciousness. God is beyond time, space, and causation and yet permeates everything and every being. Being formless, God is beyond gender. When God is thought of as this infinite principle, God is called Brahman. Brahman is the Absolute reality: it is pure existence and knowledge. Brahman does not exist; it is existence itself. It is not all-knowing; it is knowledge itself.
However, when human beings try to think of the infinite God, they project the limitations of their finite minds on God. The human mind cannot think other than in human terms. Therefore, it projects human limitations, such as personality, motherhood, and fatherhood on God. In reality, God does not have any such attributes, according to Hinduism. It is not considered harmful to project such attributes on God; on the contrary, it is considered helpful because the myriad names and forms of God one finds in Hinduism are all ways for humans to approach the divine. Therefore, the Hindu scriptures depict God not only as an abstract principle or concept, but also as a personal being, much like the God in the Judeo-Christian religions.
Despite Hinduism's belief in the abstract principle of the infinite Brahman, most Hindus worship God on a day-to-day basis in one of God's less abstract personal forms, such as Vishnu, Shiva, or Shakti. Hindus worship these personal forms of God for a practical reason: it is easier to cultivate devotion to a personal being than to an abstract principle.
The Hindu scriptures declare that Brahman (the impersonal God) cannot be described in words, but can be understood only through direct spiritual experience. Nevertheless, for the benefit of others, the ancient Hindu sages who experienced Brahman attempted to describe their experiences. Their words were preserved in the ancient Vedic texts now known as the Upanishads.
Several mahā-vākyas, or great sayings, indicate what the principle of Brahman is:
- "Brahman is knowledge", (prajnānam brahma)
- "The Self (or the Soul) is Brahman " (ayam ātmā brahma)
- "I am Brahman" (aham brahmāsmi)
- "You are that" (tat tvam asi),
- "All this that we see in the world is Brahman", (sarvam khalv idam brahma), and
- "Brahman is existence, consciousness, and happiness" (sachchidānanda brahma).
Thus, Brahman is conceived of as the very essence of existence and knowledge, which pervades the entire universe, including every living being. The goal of Hinduism is to somehow "wake up," and realize our own connection to the divine reality that may be called Brahman or God. Because God is everywhere, he (or she, or it) is also present within us.
Ishvara
When God is thought of as the supreme all-powerful person (rather than as the infinite principle called Brahman), God is called Īśvara or Bhagavān. Īśvara is a word used to refer to the personal aspect of God in general; it is not specific to a particular deity. Īśvara transcends gender, yet can be looked upon as both father and mother, and even as friend, child, or sweetheart. Most Hindus, in their daily devotional practices, worship some form of this personal aspect of God, although they believe in the more abstract concept of Brahman as well. Sometimes this means worshiping God through an image or a picture. Sometimes it just means thinking of God as a personal being.
Depending on which aspect of Īśvara one is talking about, a different name will be used—and frequently a different image or picture. For instance, when God is talked about in the aspect as the creator, God is called Brahmā. When referred to in the capacity as preserver of the world, God is called Vishnu. When referred to in the capacity as destroyer of the world, God is called Shiva.
Many of these individual aspects of God also have other names and images. For example, Krishna and Rama are considered forms of Vishnu. All the various deities and images one finds in Hinduism are considered manifestations of the same God, called Īśvara in the personal aspect and Brahman when referred to as an abstract concept.
In their personal religious practices, Hindus worship primarily one or another of these deities, known as their "ishta devatā," or chosen ideal. The particular form of God worshipped as one's chosen ideal is a matter of individual preference. Regional and family traditions can play a large part in influencing this choice. Hindus may also take guidance about this choice from their scriptures.
Although Hindus may worship deities other than their chosen ideal from time to time as well, depending on the occasion and their personal inclinations, it is not expected that they will worship—or even know about—every form of God. Hindus generally choose one concept of God (e.g., Krishna, Rama, Shiva, or Kali) and cultivate devotion to that chosen form, while at the same time respecting the chosen ideals of other people.
Devas & devis
Image:UniversalForm.jpgThe Hindu religion speaks of many individual deities, called Devas. Goddesses are called devīs. The various devas and devīs are personifications of various aspects of one and the same God (Ishvara). For instance, when a Hindu thinks of Ishvara as the giver of knowledge and learning, that aspect of Ishvara is personified as the deity Saraswati. In the same manner, the deity Lakshmi personifies Ishvara as the giver of wealth and prosperity. This does not imply that Ishvara is the Lord of all the other deities; Ishvara is just the name used to refer to the personal God in general, when no particular deity is being referred to.
The devas (also called devatās) constitute an integral part of the colorful Hindu culture. These various forms of God are depicted in innumerable paintings, statues, murals, and scriptur
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