Hinduism and other religions

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Hinduism is closely related to the subsequent Dharmic faiths of Jainism and Buddhism. These religions share a common philosophy, and have historically had fewer conflicts. In comparison the worldview of the The founders of these two faiths lived in a proto-Hindu environment and denied the ultimate authority of the Vedas, and are sometimes viewed as reform movements. Buddhism and Jainism both grew from Hindu understandings of Dharma, samsara, Maya, reincarnation, liberation (moksha), Yoga, meditation, and many other symbols and concepts which can be found common to all three Dharmic faiths; i.e the Lotus, the Chakra. They were however termed Nastika for their rejection of the Vedas.

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Hinduism and Islam

See also: Islam in India, Islamic conquest of South Asia

Hinduism and Islam, from the of arrival of the Arabs as far back as the 8th century AD, has had a checkered history. In Islam, Hinduism found a very different concept of god and civic society than it had encountered earlier. This coincided with the peak of Hindu vedanta revival and its idelogical reintegration of Buddhism and Jainism. During the Muslim conquests Islam gained many converts on the Indian sub-continent primarily from Hinduism or Buddhism; the two dominant local religions. The prime drivers for conversion are contested issues. Commonly attributed drivers to the conversions are: duress, political expediency, oppressive legal/ legislative climate, oppressive caste structure, jizya, Sufi missionaries, inter-marriage and immigration from other Islamic lands. Many of the new Muslim rulers looked down upon Hindu Iconodulistic religious practices and were to various degrees iconoclastic. In times of conflict they also took also took the liberty to sack Hindu temples, which were repositaries of significant wealth. Prominent examples of these are Mahmud of Ghazni and the Mughal emperor Aurangzeb on either end of the timeline for Islamic rulers. In addition, Muslims in India also developed a caste system that divided the Arab-descended "Ashraf" Muslims and the "Ajlaf" converts, with the "Arzal" untouchables at the lowest rung[1][2][3][4] [5] The term "Arzal" stands for "degraded" and the Arzal castes are further subdivided into Bhanar, Halalkhor, Hijra, Kasbi, Lalbegi, Maugta, Mehtar etc [4][5][6].

In contrast there were also many Muslim kings who wished to live in harmony with the Hindus. Akbar and Ibrahim Adil Shah II of Bijapur Adil Shah dynasty are notable examples. Akbar's court was home to intellectuals and saints both Hindu and Muslim, among them the great musician Tansen, and he even went so far as to try and create a new religion (the din ilahi) to create a rapproachment of both creeds.

The arrival of Sufi movement conversing with other mystic traditions of Vedanta and Yoga led to the rise of the syncretic Bhakti movement. Sheikh Muhammad was a Sufi saint who embraced the Hindu God Rama as his chosen bhakti ideal. Kabir wrote poetry and preached to the people, advocating a blend of philosophy and spiritual practices challenging the religious clergy of both Islam and Hinduism and claiming to be neither Hindu, nor Muslim.

The synergy between certain Sufis and Bhaktas in many regions of India led to Muslim and Hindu laity worshiping together at a mazar (Sufi shrine) attended by a Vaishnav priest. However, Muslim and Hindu conflict still exists in India feuled by a history of regional politics, nationalism, continued Pakistani sponsored terrorism and the history of the partition movements during independence from the British Raj.

Mughal art forms, especially miniatures and even certain niches of Urdu poetry, were quick to absorb classic Hindu motifs, like the love story of Krishna and Radha. Hindustani classical music is a complex and sonorous blend of Vedic notions of sound, raga and tala and absorbed a many instruments of either Middle Eastern origin or Indian-Muslim invention. Practically all classical musicians, including Muslim musicians, like Ustad Bismillah Khan, in India worship the Hindu Goddess of Knowledge and the Arts, Mother Saraswati.

Today while Hinduism and Islam, have irreconcilable ideological differences and tensions, they share a common historical and social experience over a thousand years to result in a common social outlook.

Similarities between Hinduism and Judaism

The Hindu kingdoms of West Asia of the second millennium BC precede the rise of Judaism, and the commonality between Hinduism and Judaism has been traced as a remembrance of the Hindu past. The Rigveda knows Yahvah as one name of Agni. Tha Ugarits, a Hebraic people, spoke of 33 gods just as in the Veda.

Hinduism has certain mystical beliefs common with those of Judaism. The two faiths' monist mystic streams, kabalistic Judaism and Advaita Vedanta, have enough in common that some scholars have seen the differences as being limited to mere nomenclature(cite?); this includes perceptions of illusory superimposition upon a divine monad, pantheism/panentheism and belief in knowledge of the self leading to salvation/liberation. Given that the broader Hindu religion, however, is taken as a faith (though impossible it is to condense its many beliefs into one system,) when it is compared to Judaism, the primary difference can be seen by the fact that Judaism does not admit deities, even if such deities are but emanations or different aspects/forms of a singular and same source, Brahman (whether one God or a formless monad).

The Hindu and Christian Trinities

The Christian trinity, which came into being long after the Hindu trinity, has often been cited as possible common ground. There are three forms of God in the Trimurti: Brahma, Vishnu and Shiva. The God Brahma symbolizes the creator, Vishnu represents the maintainer or presever and Shiva represents the destroyer in the cycle of existence. This concept of an ultimate three is seen by some as evidence of distant connections with the Father, Son and Holy Spirit of Christianity. Some would argue, however, that the Christian trinity sees the Father as the well-spring of the Son and the Holy Ghost, whereas the Hindu trinity sees the three as equal elements of an ultimate One: creative, preservative and destructive principles are all equal parts of a unitary existence. If anything, the parallel is tenuous, since the number three has long held symbolic importance in many cultures across the world.

Hinduism has always regarded all religions with respect. It believes that all religions are valid paths to God if they are followed with sufficient devotion and good moral life. Sarva dharma samabh?va (all religions must be viewed with equal respect) is an essential motto of Hinduism. The Hindus (like the Jews) feel that the Hindu way of life is neither required nor expected from the non-Hindu people. That is why Hinduism does not encourage evangelization, unlike Christianity. However, it encourages non-Hindus to think about and understand the idylls of their sublime Hindu philosophy, and so if non-Hindu individuals insist, some Hindu gurus may grant them initiation (d?ksh?) into the Hindu way of life.

As such, all Jain spiritual teachers like Mahavira, and Buddha are highly revered by many Hindus, who often in turn may revere Hindu deities and temples. Even Judaism, Islam and Christianity are respectfully treated as valid paths to God. Hindus may even pray at Muslim dargahs and Christian churches. However, they do get deeply offended when adherents of these religions (e.g. divide and conquer.)

References

  1. ^ Aggarwal, Patrap (1978). Caste and Social Stratification Among Muslims in India. Manohar. 
  2. ^ Muslim Caste in Uttar Pradesh (A Study of Culture Contact), Ghaus Ansari, Lucknow, 1960, Page 66
  3. ^ Singh Sikand, Yoginder. "Caste in Indian Muslim Society". Hamdard University. http://stateless.freehosting.net/Caste%20in%20Indian%20Muslim%20Society.htm. Retrieved on 2006-10-18. 
  4. ^ a b Ambedkar, Bhimrao. Pakistan or the Partition of India. Thackers Publishers. 
  5. ^ a b Web resource for Pakistan or the Partition of India
  6. ^ Dereserve these myths by Tanweer Fazal,Indian express

Further reading

External links


References

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