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Journal articles on the topic 'Hinduism'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Fibiger, Marianne Qvortrup. "Hellige træer i hinduismen: Et mødested i mellem religionstyper." Religionsvidenskabeligt Tidsskrift, no. 71 (March 18, 2021): 1–14. http://dx.doi.org/10.7146/rt.v0i71.125465.

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ENGLISH ABSTRACT: In this article, the focus will be on the worship of tress in Hinduism in both a textual historical and a contemporary perspective. A main argument is that the worship of trees is a central part of most forms of Hinduism regardless of time and place, and also that it has contemporary and global appeal in the so-called eco-dharma movement. DANSK RESUME: Denne artikel vil fokusere på tilbedelsen af træer i hinduisme i både et teksthistorisk og et nutidigt perspektiv. Et hovedargument er, at dyrkelsen eller tilbedelsen af træer er en central del af de fleste former for hinduisme uafhængigt af tid og sted, og også at det har nutidig og global appeal i en såkaldt øko-dharma bevægelse.

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2

Wadhwaniya, Mayur. "UNVEILING INDIANNESS: EXPLORING HINDUISM THROUGH THE EYES OF POETS IN INDIAN LITERATURE." VIDYA - A JOURNAL OF GUJARAT UNIVERSITY 2, no. 2 (August 8, 2023): 69–75. http://dx.doi.org/10.47413/vidya.v2i2.201.

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In shaping the Indian identity and Indian literature Hinduism has played a central role it has been a treasure trove of diverse cultural expressions. The perceptions and interpretations of Hinduism of Indian poets offer unique understanding into the complexities and fine points of Indianness. The present study aims to explore how poets in Indian literature have presented Hinduism, suppling a deep insight of the religion's influence on the Indian psyche. The present study delves into the exploration of "Indianness" in Indian literature by the lens of Hinduism's profusive influence. Indian literature topography reflects a unique amalgamation of languages, religions, traditions, and perspectives, contributing to the heterogenous cultural identity of the nation. The present study investigates the significant influence of Hinduism on poetry during focusing Bhakti Movement. It delves into the works of Bhakti saints i.e. Kabir, Mirabai, Surdas, and Tulsidas, whose verses revolutionized the depicted Hinduism by spotlighting a personal and emotional connection with the divine. The expressions of love, devotion, and spirituality by Bhakti poets resonate with the core values of Hinduism, jubilation the timeless essence of "Indianness" and the cultural values of India. Moreover, the present study analyses modern Indian poetry with its continued inspiration of Hindu themes. Modern Poets such as Swami Vivekananda, Rabindranath Tagore, and Kamala Das comprised Hindu philosophical concepts, deities, and rituals to explore the complexities of human emotions and spiritual truths. Their verses represented the enduring role of Hinduism in shaping the spiritual essence that weaves together modern India, which highlights the universal enchantment of Hindu spirituality and its contribution to the Indian literature. Eventually, the present study reveals Hinduism's influence on Indian literature which transcends time and space, reflection of interconnectedness of culture, spirituality, and the soul of the nation. The picture of "Indianness" in Indian literature applauds the rich cultural heritage, inclusivity, and pluralism of nation, and offering profound understanding into the enduring spiritual values that maintain to inspire generations of readers.

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3

Dhand, Arti. "Hinduism to Hindus in the Western Diaspora." Method & Theory in the Study of Religion 17, no. 3 (2005): 274–86. http://dx.doi.org/10.1163/1570068054922803.

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AbstractThis article reflects on some of the methodological issues pertaining to situations in which both instructor and students belong to the same religious tradition as that about which the course is taught. It is framed within questions of scholarly objectivity and privilege to represent religious traditions. In a political atmosphere in which it has become increasingly suspect for "Outsiders" to teach traditions that they do not personally confess, this article engages the reverse scenario: what pedagogical challenges confront the professor who is an "Insider" to the tradition she teaches?

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4

Kang, Chetna. "Hinduism and Mental Health: engaging British Hindus." Mental Health, Religion & Culture 13, no. 6 (September 2010): 587–93. http://dx.doi.org/10.1080/13674676.2010.488427.

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5

Lipner, Julius J. "Hinduism." Religious Studies Review 43, no. 1 (March 2017): 23–28. http://dx.doi.org/10.1111/rsr.12782.

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6

Lipner, Julius J. "The Oxford History of Hinduism: Modern Hinduism." Religion 52, no. 1 (November 14, 2021): 156–62. http://dx.doi.org/10.1080/0048721x.2021.2000315.

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7

Sengupta, Madhumita. "Becoming Hindu: The cultural politics of writing religion in colonial Assam." Contributions to Indian Sociology 55, no. 1 (February 2021): 59–88. http://dx.doi.org/10.1177/0069966720971723.

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The use of labels such as ‘isolation’ or ‘assimilation’ to characterise tribal communities dwelling in the plains region of British Assam had a discursive history that took no notice of the region’s prolonged tradition of vibrant interfaith transmissions and cultural exchanges. This essay flags a disjuncture between early ethnographic literature on the ‘tribes’ of the plains region of Assam, and their later enumeration in census data from the middle of the 19th century. While census makers in Assam attributed an ‘unusual’ surge in the number of Hindus to proselytisation by Vaishnavite and Brahman priests, and to the erosion of tribal modes of worship, this article argues that colonial enumerative practices were directly imbricated in producing the ‘Hindu’ in a way that was transformative of quotidian relations and processes of exchange characterising the region. The political pressure to possess fixed and singular identities and the growing rhetoric of a muscular Hinduism symbolised by renewed interest in Indological studies, combined to enhance Hinduism’s prestige and symbolic value. Becoming a Hindu was easier now that the definition of Hinduism as a loosely bound corpus of ritually coded behaviour enabled a wide array of practices to be labelled as ‘Hindu’.

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8

Yoga Segara, I. Nyoman. "HINDU SPIRITUAL GROUPS IN INDONESIA AND THEIR ACTIVE ROLES IN MAINTAINING HARMONY." Analisa: Journal of Social Science and Religion 3, no. 1 (July 31, 2018): 19–40. http://dx.doi.org/10.18784/analisa.v3i1.608.

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Hinduism in Indonesia has been embraced in various ways. In addition to individual adoption, the conversion to Hinduism has also be performed through religious groups, which later develop by adjusting the local customs. The distinction between one adherent to another is essentially unified by the same theology. Panca Sraddha is one of the binders of Buddhis’ belief to Brahman, Atman, Karmaphala, Punarbhawa or Samsara, and Moksa. By utilizing this similarity, people who belong to Hinduism in Indonesia can live in harmony with other fellow Hindus as well as other religious communities, including Indonesian "indigenous religion" followers. Taking the fact into account; however, there are some Sampradaya or spiritual groups which aim to study the religion deeply by making the Vedic scriptures as the only source of the teachings which might lead them into certain challenging situations in terms of living in harmonious life. The problematic situations were addressed through this qualitative research, which employed interviews, observations, as well as document analysis as source of data. This study concludes that the three religious spiritual groups in Hinduism described in this article are now well-welcomed as an integral part of Indonesian Hindus and members of community in general, although they initially have been rejected at the beginning of their development. In keeping harmony among religious believers, these three spiritual groups, Hare Krishna, Sai Baba, and Brahma Kumaris are actively managing pleasant relations with the Indonesian government, Hindu councils, traditional Hindus, and other religious communities. They have performed strategies of dialogue, cooperation, and social service through humanitarian activities based on love and universal values.

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9

Pillai, Rupa. "A Hinduism of their Own: Emerging Guyanese Hindu Reading Practices in New York City." Journal of Hindu Studies 13, no. 2 (August 1, 2020): 122–43. http://dx.doi.org/10.1093/jhs/hiaa010.

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Abstract Immigrating to New York City presents new issues for Indo--Guyanese, especially as many find themselves in lower class positions while navigating a racial structure distinct from Guyana. A subset of these Indo--Guyanese Americans, particularly middle class women as well as the 1.5-- and second generation, believes Guyanese Hinduism, the forms of Hinduism adapted to the Guyanese context, must adapt again to continue to be relevant to the community in their new home. Central to their call is questioning the religious authority of pandits. As I will discuss, pandits occupy a powerful position in Guyanese Hindu community that extends beyond the religious sphere. The key to their authority lies in their ability and skill to read and interpret Hindu scripture. However, I argue the realities of migration have resulted in a questioning of religious authority and how pandits read these texts. With some Guyanese Hindus uncertain of the reliability of their pandit’s reading of scriptural text, there is a desire to engage in a Hinduism untainted by the biases of pandits. The presumed truth held within Hindu scripture has inspired some devotees to return to the text or rather to engage the text on their own for the first time. As a result, new reading practices are appearing within the community, which encourages Guyanese Hindus to craft a Hinduism that will serve them.

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10

Dunn, Samuel L., and Joshua D. Jensen. "Hinduism and Hindu Business Practices." International Journal of Business Administration 10, no. 1 (December 4, 2018): 33. http://dx.doi.org/10.5430/ijba.v10n1p33.

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The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for business professionals to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in business. This paper examines Hinduism, a prevalent religion throughout many parts of the world, and discusses how its culture and beliefs are manifested through Hindu business practices. Particular focus is placed on business in India, the country with the largest number of Hindus. The purpose of this paper is to provide business professionals with a basic understanding of the history of Hinduism, an overview of the major beliefs of Hindus, and present information that will assist business professionals in successfully navigating intercultural affairs when doing business with Hindus in India and around the world.

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11

Altman, Michael J. "Before Hinduism: Missionaries, Unitarians, and Hindoos in Nineteenth-Century America." Religion and American Culture: A Journal of Interpretation 26, no. 2 (2016): 260–95. http://dx.doi.org/10.1525/rac.2016.26.2.260.

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AbstractAmerican interest in and knowledge of religion in India began before Americans imagined Hinduism as a coherent world religion. In the eighteenth and nineteenth century, Americans used a variety of terms to describe, represent, and imagine the religious culture of India: Gentoos, Hindoos, religion of the Hindoos, Hindoo religion, Brahmanism, heathenism, and paganism. Each term meant different things to different writers at different times. But there was no Hinduism, a world religion originating in India and comparable to others, in America prior to the late nineteenth century. Americans read and wrote about “Hindoos” and “Hindoo religion,” something altogether different from Hindus and Hinduism. This article analyzes two examples of American representations of Hindoo religion before Hinduism. First, it examines American missionary reports about “Hindoo heathenism” written by American Board of Commissioners for Foreign Missions missionaries and published in American missionary journals in the early nineteenth century. Second, it examines the Unitarian interest in Rammohun Roy and his growing popularity in New England during the 1820s and 1830s. Unitarian interest in Roy and ABCFM missionary reports exemplify the ways Protestant questions and interests shaped the American understanding of religions and the eventual construction of “world religions” such as Hinduism to suit American Protestant concerns.

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12

Ulfah, Siti Alif. "The Third Space Formation Of Hindu In Sidoarjo." Journal of Contemporary Sociological Issues 1, no. 2 (August 31, 2021): 110. http://dx.doi.org/10.19184/csi.v1i2.20852.

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This research discusses the formation of the third space and articulation of the cultural identity of Hindus in Sidoarjo. There are social restrictions related to religious articulation and it is important that this minority group tries to represent their identity as Hindus in Sidoarjo. This issue is studied using the theory of the third space (space in between) from Homi K. Bhabha. The above problems are discussed through ethnographic research methods. The research approach is qualitative and uses a post-colonial perspective. The data collection method in this research is purposive, technique with observation, interviews, and documentation. The result of this research is that Hindu identity interprets and articulates its own identity. Through the setting and image of Sidoarjo regency, there are categories of Sidoarjo Hindus. This category is divided into three parts, namely Hinduism from Sidoarjo, Hinduism from outside Sidoarjo, and Hinduism from Bali. although there is a mixture of the three, they develop strategies in dealing with the dominant discourse in Sidoarjo. Their way of dealing with the dominant discourse is by developing a third spatial formation shaped administratively and militaristically, social codes and networks and through "ogoh - ogoh". The third space for Hindus in Sidoarjo is that they are productive, dynamic, and negotiate. Therefore, they voice their identity through ideas, strategies, and creative power.

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13

Thomas, Norman E. "Liberation for Life: A Hindu Liberation Philosophy." Missiology: An International Review 16, no. 2 (April 1988): 149–62. http://dx.doi.org/10.1177/009182968801600202.

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Hinduism has its own liberation theology (or philosophy). It has its roots in understandings of liberation ( moksha) and release ( mukti) in classic Hinduism. This article is a survey of the ideal of liberation in life ( jivanmukti) as found in the thought of the Vedanta philosopher Shankara, in the Shaiva Siddhanta beliefs and devotional practices of South India, and in the social ethic of Swami Vivekananda and Mohandas Gandhi. Evaluations by contemporary Indian theologians suggest points of encounter between Hindus and Christians holding liberation theologies.

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14

Bilo, Dyulius Thomas, and Hasahatan Hutahaean. "Implementasi Pemahaman Teologi Pernikahan Umat Hindu dan Kristen Di Pintubesi Bagi Kerukunan." Jurnal Penelitian Agama Hindu 7, no. 2 (April 17, 2023): 121–34. http://dx.doi.org/10.37329/jpah.v7i2.2041.

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In Pintubesi, Deliserdang Regency, the population consists that ethnic groups and the oldest religion, Hinduism. There, harmony and tolerance prevail among the believers. Christians and Hindus show mutual tolerance and cordiality. This phenomenon attracts researchers by studying the teachings of marriage between the two religions, which is believed to be one of the stimulants for creating harmonization and tolerance. The research was conducted qualitative method, which data was collected through in-depth interviews. The data were reduced and analyzed to meet the research objectives. The results showed that a good and correct understanding of the religious teachings in the field of marriage according to the religious teachings in its adherents the impetus for creating harmonization and tolerance in Pintubesi. Marriage a way to produce offspring, and Hinduism believed that the child sends the parents to the Creator after his death. Hinduism emphasizes equality for all, maintain tolerance and harmony religious’s. Valuing religious appeasement is requirement that's passed down through generations. Thus, common for society to accept relatives giving up their religious status to marry other religions. Similarly, Hindus of the Karo-Batak tribe, maintain closed harmonious relations with Karo people. Acceptance of other, as well as one's own, was taught an early age. Therefore, in both Hinduism and Christianity, the establishment of the family should be based on correct and strict dogmas before the household is established. Because through this segment it becomes the door for creating harmony and tolerance in the community.

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15

Suryasa, Wayan, and I. Gede Nika Wirawan. "Karma on Hinduism philosophy perspective." International journal of linguistics, literature and culture 5, no. 1 (January 31, 2019): 62–67. http://dx.doi.org/10.21744/ijllc.v5n1.850.

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Hinduism is the oldest religion beginning in India. The development of Hinduism spread to the other parts of Asia, one of them is in Southeast Asia. The development of Hinduism in Indonesian territory is unavoidable because of the trading which was conducted between the kingdoms in Indonesia and other kingdoms in Asia. As we already know that Indonesia is a country that has become one of the places to go travelers who travel on the Silk Road. The Silk Road is a trade route in Asia where it delivers a lot of goods from the kingdoms in China to several kingdoms in Asia and sone of them are the kingdoms in Indonesia and in India. Therefore, we can see the influence of Chinese cultures and Indian cultures that are deeply embedded in Indonesian culture. One of the philosophies of Hinduism that still adheres to the people until today is the philosophy of karma in which Hindus believe that what we do today has an impact on what we will get in the future, it is a reflection of what we have planted in previous lives.

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16

Podgorski, Frank, and Mariasusai Dhavamony. "Classical Hinduism." Philosophy East and West 35, no. 1 (January 1985): 105. http://dx.doi.org/10.2307/1398689.

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17

Younger, Paul. "Guyana Hinduism." Religious Studies and Theology 23, no. 1 (March 14, 2007): 35–53. http://dx.doi.org/10.1558/rsth.v23i1.35.

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18

G., E., Günther D. Sontheimer, Hermann Kulke, and Gunther D. Sontheimer. "Hinduism Reconsidered." Journal of the American Oriental Society 111, no. 1 (January 1991): 213. http://dx.doi.org/10.2307/603850.

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19

Mokashi-Punekar, Rohini. "Contemporary Hinduism." South Asian Diaspora 9, no. 1 (September 8, 2016): 108–10. http://dx.doi.org/10.1080/19438192.2016.1228621.

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20

Flood, Gavin. "Hinduism Reader." Expository Times 120, no. 3 (December 2008): 149. http://dx.doi.org/10.1177/00145246081200031002.

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21

Richard, H. L. "Counting Hinduism." Journal of Adventist Mission Studies 9, no. 1 (2013): 2–13. http://dx.doi.org/10.32597/jams/vol9/iss1/2/.

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22

Rinaldi Permana Putra. "Awal Penyebaran dan Perkembangan Agama Islam di Pulau Bali." Jurnal Keislaman 6, no. 1 (March 1, 2023): 41–49. http://dx.doi.org/10.54298/jk.v6i1.3622.

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Bali is an archipelago in Indonesia which is known as the Island of the Gods and the Island of a Thousand Temples, because of the very strong Hindu culture in every social structure. So, it seems like there is no other religion besides Hinduism. However, in reality it turns out that not all people adhere to Hinduism. Many of them even adhere to Islam. In fact, the coming of Islam to Bali also coincided with the triumph of Hinduism in Bali in the 15th century. This research aims to find out how Islam developed and spread on the island of Bali and to find out how tolerance was created between Hindus and Muslims in Bali. The method used in this research is qualitative research with a historical approach. From this research it can be concluded that Islam spread peacefully and steadily since the 15th century during the Gelgel Kingdom. Then a few years later, there were many immigrants from Javanese, Madurese, Sasak, Chinese, Arabs and others who made other communities wider. As for the life between Hindus and Muslims in Bali and other people walk side by side, harmonious, and rich in good and strong tolerance.

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23

Fibiger, Marianne Qvortrup. "Crossover Hinduism and Other Possible Categories When Dealing with Hinduism in Europe." Religions 12, no. 9 (September 10, 2021): 745. http://dx.doi.org/10.3390/rel12090745.

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This article will discuss the difficulties in analysing and mapping Hinduism in Europe, and will present a suggestion for a working typology. The point of departure is Denmark as a geographically limited space. The aim of this article is to use the findings in Denmark and the suggested categories for groups to form a heuristic framework, or present some overall patterns that apply to other European countries. This is despite the special history of Denmark, which of course has to be taken into account—not least when it comes to its Hindu migration patterns, relations with the Hindu tradition among the public, and relations with religion in general (Denmark and the other Scandinavian countries are regarded as prototypically secular societies). The following categories or typologies will be presented from a polythetic point of view: (a) people or groups who understand themselves as Hindus by birth and by descent; (b) people or groups that can be understood as Hindu related; (c) people or groups that can be understood as being inspired by the Hindu religion. There is also a fourth category or better tendency, which will be called Crossover Hinduism. Crossover Hinduism can be understood as a form of dialectical network and entanglement, but also as a mutual reference point between the different groups. This representation of Hinduism will be the main focus of this article. The concept of Crossover Hinduism not only challenges concepts such as syncretism and eclecticism, but can also give an idea of how concepts flow and generate new meaning(s) that will have some kind of impact on the way the different groups can be associated with the Hindu tradition.

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Dwi Susila Adnyana, I. Made, and Kadek Aria Prima Dewi PF. "IMPLIKASI KETERAMPILAN ABAD 21 PADA PROSES PENDIDIKAN AGAMA HINDU." Adi Widya: Jurnal Pendidikan Dasar 4, no. 2 (October 21, 2019): 198. http://dx.doi.org/10.25078/aw.v4i2.1127.

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<p>Technological developments today’s have entered a global level and cover all fields including education. To face the challenges of the future, Human Resources must be improved, so compulsory education is a top priority. In relation to Hinduism education, the teacher as an educator must absolutely be able to develop 21st century skills, as stated in the 2013 Curriculum implementation, so that students are able to realize it when they enter the community. The implications of 21st century skills in the process of Hinduism education actually expect that Hindu students as the next generation of Hindus in the future, are able to think critically to break down irrelevant dogmas. 21st century skills also emphasize improving social and spiritual attitudes that are able to realize Hindu students care for others, care for the environment, and have strong <em>sradha</em> and <em>bhakti</em>. In addition, 21st century skills also expect Hindu students to have online-based work skills and readiness to compete globally. Thus, Hindu’s students as the next generation of young people will be able to face the challenges of the future in the future with strong human resources and also have great spiritual mentality.</p>

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Birkenholtz, Jessica Vantine. "Hinduizing Nepal’s Hindus: Making Modern Hinduism in Medieval Nepal." Journal of South Asian Intellectual History 2, no. 2 (November 25, 2020): 180–200. http://dx.doi.org/10.1163/25425552-12340017.

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Abstract This article examines Nepal’s Svasthānīvratakathā (SVK) text as a lens to explore the shift from the heterogeneity of Newar and Parbatiyā Hindu ideology and identity in premodern Nepal toward a singular, hegemonic form of Hinduism in modern Nepal. The SVK originated in the sixteenth century as a Newar folk legend and is today the most often read and heard Hindu devotional text in Nepal. Beginning in the eighteenth century, the text began to incorporate normative Sanskritic narratives and gradually transformed into an expansive Purāṇa text. These narratives expanded the SVK’s geographical, temporal, and ideological parameters in a manner that articulated, promulgated, and reinforced the emergence of a broader—but simultaneously narrower, Brahmanical—‘Hindu’ identity that became increasingly important in modern Nepal as its rulers cast Nepal as the ‘pure Hindu land.’ The SVK’s Puranicization demonstrates the ways in which the tradition privileged Nepali Hindu-ness over sectarian or ethnic affiliations to create a shared Nepali tradition among Newar and Parbatiyā Hindus and broadcast an emergent Nepali Hindu identity vis-à-vis Indian Hindu identity.

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26

Brohi, Abdul Fareed. "HINDUTVA AND THE RISE OF THE CONTEMPORARY HINDU NATIONALISM (WITH SPECIAL REFERENCE TO ISLAMIC THOUGHTS AND MUSLIM OF INDIA)." Scholar Islamic Academic Research Journal 8, no. 1 (June 3, 2022): 71–82. http://dx.doi.org/10.29370/siarj/issue14aren4.

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Muslims and Hindus are living with each other for hundreds of years. During this time many kinds of historical, political, cultural and religious conflicts occurred. The impact and the consequences of these conflicts are very much. In the late nineteenth and early twentieth centuries, Hindu traditions have been followed and understood in new ways. Many changes took place in Hinduism and it faced many challenges in different aspects .These changes were of political as well as well as cultural and traditional. Many reforms took place in these periods. In result, a particular crystallization of Hinduism-based Ideology occurred.

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27

Novinskii, E. E. "Discussion on the Political Status of Hinduism in Modern Nepal." Concept: philosophy, religion, culture 7, no. 1 (March 21, 2023): 38–46. http://dx.doi.org/10.24833/2541-8831-2023-1-25-38-46.

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Until 2006, Nepal was the only Hindu state in the world. During the abolition of the monarchy, the country was proclaimed secular, but this step was opposed by certain segments of the country's population. The article analyses the relationship between Hinduism and state in Nepal, examines the arguments of supporters and opponents of the proclamation of a secular state. The author comes to the conclusion that for centuries Nepalese kings had used Hinduism for the legitimization of their rule and the creation of national identity. As a result, the process of eliminating the institution of the monarchy necessitated the proclamation of a secular state. At the same time, the discussion about the status of Hinduism itself began long before 2006 and was caused by dissatisfaction with the state religious policy on the part of the representatives of lower castes and non-Hindus. Now, however, the opponents of Nepal's status as a secular state begin to set the tone in the discussion. They are trying to understand the consequences of this step. On the one hand, the functions of the king, including religious ones, were taken over by the president of the country, interpretation of a secular state in the Constitution is rather favorable for Hindus. On the other hand, the popularity of other religions, especially Christianity, increases in Nepal. There is still an ongoing debate, and lack of closure in the discussion on the subject is also evidenced by the fact that not only individual activists, but also representatives of the largest political forces of the country bring up the topic of Hinduism in Nepal in their speeches.

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28

Sukariawan, Putu, and I. Wayan Titra Gunawijaya. "YAJNA SESA PERFEKTIF TEOLOGI HINDU." Jnanasiddhanta : Jurnal Teologi Hindu 5, no. 1 (December 14, 2023): 11. http://dx.doi.org/10.55115/jnana.v5i1.4068.

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Hinduism is a religion that has a complete way of thinking in spreading its teachings through deep thinking techniques and in carrying out the teachings of Hinduism, people always adhere to the three basic frameworks of Hinduism: tattwa (philosophy), ethics (morals), and rituals (ceremonies). ). Everyone who adheres to Hinduism uses these three frameworks as a basis for achieving calm and tranquility in their beliefs. In this case, the researcher wants to examine "yajna Sesa in Hindu theological values" in this research so that people can carry out the yajna sincerely and understand the value of the yajna. Apart from that, you can also understand more deeply about jajna sesa salam in this research. Researchers create connections with the real world that readers can understand and accept. This study looks at how researchers view the sesa yajna and its value in Hindu theology. Apart from that, he found that yajna sesa has cultural values, harmony and gratitude. To obtain data, this research uses a qualitative descriptive approach, which makes the analysis process easier. Apart from that, there is a value implicit in the yajna sesa which is still a mystery to many Hindus who do not properly understand what is contained in it. These values are interesting to research because they contain interesting values. This research uses a qualitative descriptive approach to obtain data and make the analysis process easier. Apart from that, there are implied values that are still a mystery to many Hindus who do not properly understand the values of yajna sesa. This is interesting to research because yajna sesa contains values that can be applied in society. Keywords: Yajna sesa, Hindu Theological Values.

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Vijayakumar, Lakshmi, and Sujit John. "Is Hinduism ambivalent about suicide?" International Journal of Social Psychiatry 64, no. 5 (May 22, 2018): 443–49. http://dx.doi.org/10.1177/0020764018777523.

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Background: Hinduism is one of the oldest religions in the world and has over 1.1 billion adherents comprising about 16% of the global population living mainly in India and Nepal. The stand of Hinduism on suicide has been ambiguous through the ages, on one hand, condemning general suicides, while condoning religious suicides on the other. This ambiguity is reflected in contemporary India and among the Indian diaspora. Aims: To examine the stand of Hinduism as a religion in the context of suicide. Method: A selected review of literature covering the major Hindu religious texts, cultural practices and suicide. Results: People who follow Hinduism have a suicide rate of about 21 per 100,000 population compared to the global average of 11.4. Hindu countries have higher rates of suicide compared to Islamic and Christian countries, but these rates are lower when compared to Atheist and Buddhist countries. This is reflected in the Indian diaspora as well with reports from Fiji, the Caribbean, Malaysia and the United Kingdom, indicating that suicide was disproportionately high among those of Indian origin. However, a strong faith in Hinduism acts as protective factor. The Hindu belief in karma fosters a sense of acceptance of the vicissitudes of life with equanimity, and the belief in the cycle of births and deaths renders suicide meaningless, as one’s soul continues after death. Their religious beliefs makes the Hindus tolerate and accept hardships and calamities stoically. Conclusion: In certain situations, the Hindu religion acts as a protective factor, whereas at other times, it may increase the risk of suicide. It is important to understand these different nuances in the Hindu religion in formulating a culturally appropriate suicide prevention strategy.

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Hayakawa, Atsushi (Shōken). "Smuggled Hinduism—From Dōgen’s Viewpoint." Religions 14, no. 1 (December 27, 2022): 41. http://dx.doi.org/10.3390/rel14010041.

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The central question of this paper is what kind of view Dōgen had about Mazu. At first glance, this may seem completely irrelevant to the theme of this issue. In fact, however, Dōgen’s view points to a subtle relationship between Buddhism and Hinduism in an interesting way. Dōgen seems to regard Mazu as an ambiguous figure, standing on the borderline between Buddhism and Hinduism. However, Dōgen’s intention was to save Mazu and keep him on the side of Buddhism. So how can Mazu be saved? To answer this question is to trace the fundamental boundary between Buddhism and Hinduism according to the outstanding Zen master. In this study we adopt the usual method of textual analysis. Our discussion proceeds in the following order. (The steps do not correspond exactly to the section breaks.) (1) First, the argument of a person called Senni is presented from Dōgen’s Bendōwa, where Dōgen severely criticizes him as a non-Buddhist heresy. At this step we will confirm that Senni is a Sāṅkhya theorist (hence, a Hinduist). (2) We take up a parallel to the above passage from Dōgen’s Shōbōgenzō, Chapter “Sokushinzebutsu”. It becomes clear that the true target of Dōgen’s criticism was Mazu, the great Chinese Chan master. (3) The above operation shows that Dōgen was trying to position Mazu as someone on the borderline between Hinduism and Buddhism. (4) We try to reconstruct from the text what in Senni angered Dōgen, or, in other words, from what he wanted to save Mazu. As a result, the borderline as seen by Dōgen will be visible to us. The main findings of this paper are as follows: (1) The mark that distinguishes Buddhism from Hinduism, according to Dōgen, is the presence of the never-ending Bodhi-mind. This is in fact what TSUNODA Tairyū suggested in his 1985 article. Dōgen implemented this idea as an endless loop of Bodhi-mind, which makes the goal unreachable. (2) The implicit object of Dōgen’s criticism is not the Japanese Tendai or the Darumashū, but Mazu, as HE Yansheng indicated in his 2000 book. The so-called Critical Buddhism movement began on the basis of a misunderstanding. The large amount of secondary literature that has resulted is also indirectly based on this error.

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Rajeshwar, Yashasvini, and Roy C. Amore. "Coming Home (Ghar Wapsi) and Going Away: Politics and the Mass Conversion Controversy in India." Religions 10, no. 5 (May 9, 2019): 313. http://dx.doi.org/10.3390/rel10050313.

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This article addresses two recent socio-religious trends in India: mass conversions to Hinduism (Ghar Wapsi) and mass conversions from Hinduism. Despite officially being a secular nation, organizations allied with the ruling Bharatiya Janata Party (BJP) are actively promoting mass conversions to Hinduism. Other religions organize mass conversions, usually of Dalits, away from Hinduism and its legacy of caste discrimination. While several states have controversial laws placing restrictions on mass conversions from Hinduism, mass conversions to Hinduism are often seen as being promoted rather than restricted.

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Komang Trisna Dewi, Ida Ayu Diah Larashanti, and Kadek Dwi Sentana Putra. "PERBANDINGAN ISTILAH OTONAN YANG TERDAPAT DALAM AGAMA HINDU TERHADAP AGAMA-AGAMA LAIN DI INDONESIA." Guna Widya: Jurnal Pendidikan Hindu 10, no. 1 (March 1, 2023): 56–65. http://dx.doi.org/10.25078/gw.v10i1.1911.

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Religions in the world and in Indonesia which are included in the largest religions because of the number of adherents, are Christianity, Islam, Hinduism, Buddhism, and Confucianism. This study focuses on one of the yadnya ceremonies contained in Hinduism known as Otonan where the researchers will observe and compare what terms are used by other religions in commemorating the birth day that is believed to be. This research is a qualitative research. Collecting data in this study using the method of observation and literature study. The data of this study were analyzed using a qualitative descriptive technique. The results of the research are presented in a descriptive or narrative form that is creative and in-depth. The results of the study are as follows: In Hinduism, this Otonan has the meaning of Birthday based on the Wuku Balinese Calendar. With the term Otonan, Hindus carry out a ceremony to commemorate the birthday of their people. In Christianity, the day of the Holy Spirit is celebrated every Sunday as a celebration of the resurrection of Jesus Christ from the dead. In Catholic teaching, the term otonan in Hinduism can be equated with the Selapanan ceremony. In Islamic teachings, the term is equated with the birthday of the Prophet's Birthday. The moment of someone's birth is one of the most awaited moments. Moreover, that moment was the birth of a great human being. In Buddhism, the term otonan can be equated with Vesak Day as a commemoration of the birth, enlightenment, and death of the Buddha, Siddharta Gautama. In the teachings of Confucianism, there are no celebrations that have the same purpose as the term otonan found in Hinduism.

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Sudarsana, I. Ketut. "IMPLEMENTASI PENDIDIKAN INFORMAL HINDU DALAM MENJAGA POLA KOMUNIKASI REMAJA PADA PERGAULAN SEHARI-HARI." Jurnal Komunikasi 12, no. 1 (March 6, 2018): 40–50. http://dx.doi.org/10.21107/ilkom.v12i1.3714.

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ABSTRACTThe development of adolescents today is very worrying, especially teenagers is the next generationfor Hindus in particular and also shoots for the nation of Indonesia. In order to avoid that associationdoes not occur among adolescents, parents must be able to control and nurture their children. Parentscan provide knowledge about the teachings of Hinduism and can always maintain communication withadolescents. Adolescents are not wrong association and also to not fall into the negative direction thatcan harm the child with parents especially in the era of globalization as nowadays all sophisticated.In addition to teachers in schools, and the environment of residence for teenagers. Parents who playthe most important role here so that teenagers are not wrong association in this day and age. Parents must also be able to provide understanding and pengertiaan about the teachings of Hinduism, but the teachings of Hinduism is not only to be understood and understood but also must be biased andpracticed directly with all my heart in order to find happiness inwardly.Keywords: Hindu Informal Education, Communication Pattern of Youth

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Osipova, N. G. "Social aspects of main religious doctrines: Hinduism." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 1 (February 26, 2021): 131–55. http://dx.doi.org/10.24290/1029-3736-2021-27-1-132-156.

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The article analyzes the social aspects of Hinduism as a combination of not only religious, but also mythological, legal and ethical concepts. They form, on the basis on which the social life of Indian society is largely organized. The author’s analysis of the historical development of Hinduism shows that, despite the absence of a rigid organizational structure, it has an internal unity at the social, ideological and religious levels. Hinduism is united in a whole by sacred texts and the Pantheon of Gods, recognized by almost all its trends and schools, as well as the faith in karma — the causal relationship between the actions of an individual in past incarnations and his fate, character, position in society in the current incarnation, and reincarnation. The cornerstone of both the faith and the social component of the Hindu doctrine is the concept of classes and castes, which denote separate groups whose members have a common professional occupation, do not marry other groups, and do not even share meals with them. The article considers the hierarchy of classes that originated in India in the Vedic period, as well as the principles, primarily professional and regional, of the formation of modern castes.The author analyzes a set of religious prescriptions and cult practices that regulate the daily life of Hindus, the ritual side of Hinduism associated with the most significant events in human life. Special attention is paid to new practices of “redemptive rites”, including asceticism, fasting, various methods of mortification of the flesh, and redemptive gifts. It is noted that the essence of Hinduism is not limited to its religious and ideological content. An organic integral part of it is a number of social institutions, legal and moral norms, social institutions and cultural phenomena. In this regard, Hinduism is not only and not so much a religion, but a way of life and holistic behavior, which can also have its own spiritual practice.

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Ofori Atiemo, Abamfo. "‘Returning to our Spiritual Roots’: African Hindus in Ghana Negotiating Religious Space and Identity." Journal of Religion in Africa 47, no. 3-4 (July 18, 2017): 405–37. http://dx.doi.org/10.1163/15700666-12340120.

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Abstract This paper examines the phenomenon of the ‘African Hindu’ in the context of the discussions on ‘transnational Hinduism’. I also report on how these African Hindus resort to a reinterpretation of the history of their Ghanaian indigenous (traditional) religion and culture in their attempt to find religious space in the almost-choked religious environment of Ghana, and also how they attempt to negotiate their new religious identity in relation to their identity as Africans (Ghanaians). I conclude with a prognosis of the form that Hinduism is likely to assume in the near future on Ghanaian soil as its African converts try to live their faith in the context of their local culture.

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Pesch, Christine. "Encyclopedia of Hinduism." Theological Librarianship 2, no. 1 (May 11, 2009): 106–7. http://dx.doi.org/10.31046/tl.v2i1.87.

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Chesterton, G. K. "Introduction to Hinduism." Chesterton Review 20, no. 4 (1994): 445–47. http://dx.doi.org/10.5840/chesterton199420445.

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Beck, Guy L., and Yong-Shik Lee. "Hinduism and Music." Tongyang Ŭmak 43 (June 30, 2018): 107–45. http://dx.doi.org/10.33452/amri.2018.43.107.

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Ashta, Arvind, and Mark Hannam. "Hinduism and microcredit." Journal of Management Development 33, no. 8/9 (September 2, 2014): 891–904. http://dx.doi.org/10.1108/jmd-07-2013-0091.

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Purpose – The purpose of this paper is to show that the microfinance industry practices can benefit from the culture and spiritual traditions of a country. Design/methodology/approach – The authors use the Bhagavad Gita and the codes of Manu and Kautilya to describe the background of Hindu teaching and practical wisdom. The authors use a case study of a Hindu microfinance institution (MFI). Findings – The authors find that Indian spirituality is a case-based application of learning through experience. Research limitations/implications – The case used in this study is one of a religious organization led MFI. It would be interesting to have follow up case studies of for-profit organizations and study their philosophy and links to spiritual traditions. Practical implications – The authors find that business in general, and MFIs in particular, should adopt risk-based pricing. The specificities of each product, its delivery and price should be based on continuous learning from experience of helping customers. Thus a case-based approach to product development and pricing is required. Social implications – This paper is a response to the current criticism of microfinance and argues for more tolerance on the part of society and more sensitivity on the part of MFIs. The case study shows that with the right attitude, it is possible to balance societal interests, customer needs and the institution's growth. Originality/value – This is the first paper on microfinance which looks at outsourcing from a spiritual viewpoint and launches a debate on whether “playing God” is useful.

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Jacobsen, Knut A. "Hinduism and Ecology." Environmental Ethics 25, no. 3 (2003): 333–36. http://dx.doi.org/10.5840/enviroethics200325326.

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Azevedo, Mateus Soares de. "Outline of Hinduism." Revista de História, no. 129-131 (December 30, 1994): 309. http://dx.doi.org/10.11606/issn.2316-9141.v0i129-131p309-310.

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Mishra, Ravi K. "Gandhi and Hinduism." Indian Journal of Public Administration 65, no. 1 (February 11, 2019): 71–90. http://dx.doi.org/10.1177/0019556118820453.

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Gandhi’s relationship with Hinduism and other religio-cultural traditions has generally been understood as part of a narrative of uniformity in which there is little scope for internal variations and ambiguities. One of the most important consequences of this uniformity is that the complexities and subtleties of Gandhi’s approaches to the questions of religious and cultural spheres as well as identities are often not given the attention they deserve. Whereas Gandhi carried on a lifelong campaign for the reform of the Hindu society, his self-description as an orthodox or sanatani Hindu also holds important meanings for our understanding of him, especially in view of the fact that he was among the few leaders and thinkers of modern India who accepted and defended what may be described as popular Hinduism. The idea of the equality of all religions implying that all religions are equally true provided the template for his interface with Islam, Christianity and other traditions, without, however, denying the existence and relevance of difference in forms between various religions. Approaching politics as a deeply religious man, he had a lifelong engagement with Hindu leaders and organisations wherein the complexities of his perspective are clearly expressed.

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Scheifinger, Heinz. "Hinduism and cyberspace." Religion 38, no. 3 (September 2008): 233–49. http://dx.doi.org/10.1016/j.religion.2008.01.008.

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Rambachan, Ishanaa, and R. Scott Appleby. "Fundamentals of Hinduism." Foreign Policy, no. 130 (May 2002): 14. http://dx.doi.org/10.2307/3183478.

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Long, Jeffery D. "Universalism in Hinduism." Religion Compass 5, no. 6 (June 2011): 214–23. http://dx.doi.org/10.1111/j.1749-8171.2011.00280.x.

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Lorenzen, David N. "Who Invented Hinduism?" Comparative Studies in Society and History 41, no. 4 (October 1999): 630–59. http://dx.doi.org/10.1017/s0010417599003084.

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Hacker, Paul. "Dharma in Hinduism." Journal of Indian Philosophy 34, no. 5 (July 26, 2006): 479–96. http://dx.doi.org/10.1007/s10781-006-9002-4.

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Sinha, Vineeta. "Imagined Hinduism: British Protestant Missionary Constructions of Hinduism, 1793–1900." Asian Journal of Social Science 37, no. 5 (2009): 845–46. http://dx.doi.org/10.1163/156848409x12474536440744.

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Maharaj, Brij. "Challenges Facing Hindus and Hinduism in Post-apartheid South Africa." Journal of Sociology and Social Anthropology 4, no. 1-2 (January 2013): 93–103. http://dx.doi.org/10.1080/09766634.2013.11885587.

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Shashidhar, Kshama. "Victimization of Hindus and Belittling of Hinduism in World Literature." DJ Journal of English Language and Literature 2, no. 1 (May 2, 2017): 6–9. http://dx.doi.org/10.18831/djeng.org/2017011002.

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