Abstract
This paper explains how evaluating Brahman as the ultimate symbol in Hinduism requires studying Upanishadic literature, which explored the concept of a unitary or single divinity, power or principle. It expands on this concept which originated very early in human civilization. The author explains that despite the fact that the different religious traditions and faiths which emerged and developed early in human history appeared on the surface to present incompatible interpretations of the divine creative force, most people instinctively believed in.

From the Paper
"Evaluating Brahman as the ultimate symbol in Hinduism requires studying Upanishadic literature, which explored the concept of a unitary or single divinity, power or principle. This concept originated very early in human civilization, despite the fact that the different religious traditions and faiths which emerged and developed early in human history appeared on the surface to present incompatible interpretations of the divine creative force most people instinctively believed in. But historians, anthropologists, sociologists, and religious scholars who have studied ancient religions have concluded that these conflicting interpretations of the divine force were basically just different expressions of the same fundamental idea."

Tags:brahman, in, hinduism

Abstract
The paper relates that Hinduism is one of the world's oldest religions. The paper explains that its concepts can be useful for individuals interested in answering some of the core philosophical questions about the nature of reality and of self. The paper examines the concept of Atman that is central to Hinduism, a religion that stands out among others for its open-mindedness and tolerance. The paper notes that it is likely that the Hindu concepts of Atman and Brahman foster open-mindedness with regards to spiritual practices. The paper discusses how Atman and other concepts in the Sanatana Dharma reveal the interconnectedness of all things.

Outline:
Introduction
Atman and its Relationship to Other Key Concepts in Sanatana Dharma
The Importance of Atman in Terms of What it Does and What it Is
Atman in Comparison/Contrast with Concepts in Other Religions
Applications of the Theory of Atman
Recommendations
Conclusion

From the Paper
"Who am I? What is the meaning of life? These are the essential, fundamental questions that religions and spiritual traditions help people to answer. Eastern religions like Hinduism are especially suited for answering such questions because their philosophical underpinnings promote a deep awareness of the truths underlying reality and the nature of self. The Sanatana Dharma is a complex and ancient set of philosophical, metaphysical, and cosmological doctrines that range from tales of supernatural beings to treatises on the nature of reality."

Tags:Eastern, Sanatana, Dharma, meditation

Abstract
This paper shall examine the Upanishad texts from the Hindu tradition. This summary shall briefly address what function the Upanishads had in the Hindu society and faith. A focus shall be on the Brahmanic tradition of the Upanishads.

Abstract
This paper discusses the creation of the universe according to the Hindu Puraanaas, explaining how it is followed by a process of destruction; the destroyed matter or Prakriti goes further and merges with the Negative state of existence; thus is also called 'quiescent' state. Again when the time for the creation arrives, the very same matter, which has been earlier created, destroyed and existing in the Negative state, comes out for the purpose of creation.

Outline:
A brief description
The uncreated matter
Brahman
The state of existence called, 'praadhaanikam brahman'
Descriptions of 'Praadhaanikam Brahman'

From the Paper
''The 'Zero' state of existence of the created matter or Prakriti is the end-state of creation and also the starting point for creation. This state consists of the matter part and its chief or the essence part called, 'Pradhaana'. Therefore Prakriti in Her end state of creation looses Her atoms and molecules, become the quantum and ultra-quantum particles. In the same way, Prakriti, when She gets ready for the next creation, existed without the atoms and molecules; She makes Her entry with the same quantum and ultra-quantum particles. This 'Zero' state is a 'Vacuity', where none of the created matter particles exist. What exists is only the uncreated matter particles, the waves, the energies, the fields, etc. Even these existences are either hidden or absent in the beginning. Therefore, it is called a 'Vacuity'; a vacuity of the matter and its essence. This state existed in harmony with the 'Brahman' state, which is a universal Singularity or the Negative state of Prakriti. Yet there existed a distinction. Since this part of that Negative state is released for the purpose of creation, it is specified and identified as 'praadhaanikam brahman' state; as it is only a part of that Greater Singularity, where none existed, it is called, 'ekam praadhaanikam brahman' in Vishnu Puraana.''

Tags:creation, negative, energies

Abstract
This paper describes briefly the Hindu religion and discusses the important spiritual elements in Hinduism. Terms such as Brahman and symbols such as the Aum are discussed. The author also explains the concept of karma and reincarnation in Hinduism, as well as the caste system which has been an important part of the Hindu faith for many centuries.

Outline:
Brahman
Karma and Reincarnation
Atman
Maya
Caste
Harmony Of Religion.
The Aum
Bibliography

From the Paper
"Hinduism might be said to hold the opposite position from that of Christianity, which considers its own faith the only path to redemption; in this current climate of Religious tension, Hinduism seems much more modern and enlightened. Another tenet of this element is that Hindus do not attempt to convert others into their faith - naturally, since they are prepared to acknowledge other faiths. Neither of these tenets indicates that Hindus do not consider their faith the most important religion: but that, for this faith, religious tolerance is not just a social obligation, but a religious observance too."

Tags:religion, practices

Abstract
In this article, the writer explains that the Holi Festival, celebrated by the peoples of India, is a significant cultural celebration of Brahmanism. The writer notes that the roots of the Holi Festival began in ancient times, dating back to before the Common Era in history. The writer then points out that the significance of the festival has developed over the ages. Rituals such as playing of colors and lighting bonfires are modern day traditions of the festival. The writer maintains that the moving experience of the Holi festival is treasured by not only the people of India, but by an international audience.

Outline:
Introduction
History of Holi
Significance of Holi
Traditions of Holi
Conclusion

From the Paper
"The modern day Holi festival takes place, according to the Hindu calendar, the day after the full moon in the month Phalgun. In the west, the Holi festival falls on the day after the full moon in early March."
"One the eve of the Holi festival, everyone in the community begins to collect firewood. Once darkness falls on the eve of the Holi festival, a massive bonfire is lit. The fire is called Holika, in reference to the story of Prahlad and Hiranyakasipu. People in the community will often toss items that are symbols of sickness or impurities (Hinduism 2007). There is singing and dancing at this event. Children will often yell insults, directing them at the demon Holika. The bonfire represents the success of a true devotee of Brahmnasim."

Tags:Brahmanism, Hinduism, Eastern, Religon, Holi, Festival, Hindu, India

Abstract
This paper explains that, while Buddhism has developed different sects, Jainism has developed as a distinctive endogamous community marked by its religious tradition. The author points out that Buddhism was a product of Kshastriya groups, who questioned Brahmanism; whereas, Jainas flatly rejected various Vedic teaching in favor of concepts of the individual, regardless of birth, who must work to purify his or her own soul. The paper relates that the Buddha is much more famous due to his philosophy having moved through all of Asia; whereas, Jainism spread through Indian trading communities liberated from a lower status bestowed by the Brahmanical system of varna. The author underscores that both traditions continue to offer a daily and personal prescription for life just as they offer choices in monastic and lay devotional activities.

Outline:
Introduction
The Appeal of Buddhism and Jainism
Jainism - Another Reflection of the Same Tradition?
Jainism's Soul and Personality
Syncretism and Appeal
Conclusion - Religion and Location

From the Paper
"Jains are much concerned by matters of action or karman, believing that acts can especially darken or interfere with the soul which should by bright and free, as is its nature, if properly maintained. Bad deeds will pollute the soul and have a way of adhering to it, harder to correct than good deals which are easily dispelled. According to Robinson, austerity can help to remove karman already incurred just as restraint stops the arrival of new karman. The jina or 'victors' are the true followers who achieve moksha when still in the body, living out the last of their lives through forces of residual karman."

Tags:india, balanced life, community sutras interior

Abstract
The paper describes how the class social structure consists of four classes; Brahmans, Warriors and Nobles (Kshatriyas), commoners and merchants (Vaisya) and the final one of Serfs. The paper explains that one of the elements of this class structure is clear separation of the first three classes from the last one through the doctrine of rebirth. The paper further explains that after "rebirth" the members of the higher class can enter the society and practice Vedic tradition (a second element of class system).

From the Paper
"The class social structure consists of four classes. In Aryan society those were Brahmans, Warriors and Nobles (Kshatriyas), commoners and merchants (Vaisya) and final one was Serfs. One of the elements of this class structure is clear separation of the first three classes from the last one through the doctrine of rebirth. After "rebirth" the members of the higher class can enter the society and practice Vedic tradition (a second element of class system). This system has also the element of function in the society: priest (Brahman class), ruler or warrior (Kshatriyas) and farmers (commoners, Vaisya). 2. The caste system (jati) is more complex than class system (varna)."

Tags:hinduism, upanishads, religion

Abstract
This paper will show the history of the Hindu religion from the Brahmanistic period to the period that is so famously known as the Bhagavad Gita. By understanding the change in the Vedic position on the nature of Hindu belief, we can see how this history transforms over different periods of time. With a basic overview of the Hindu religion in this manner, we can learn how the secretive Brahmans eventually turned into a different strand of belief that became all-inclusive in the teachings of Krishna, which is espoused in the classic religious doctrine of the Bhagavad Gita. In essence, we will study the fall of the violent gods of the older Vedic orders, and seek to understand how they took more peaceful principles.

Abstract
This paper follows Joshi's model of both Buddhism and Jainism as revivals of pre-Vedic traditions of personal stoicism, renunciation and detachment, and both as reactions to brahmanism seen as a philosophical corruption. The paper notes that Buddhism travelled beyond India whereas Jainism enjoyed a particular community basis of endogamy and a period of royal patronage to become a tradition confined to India. The paper focuses on Jainism as it tends to be less understood by non-Jains as compared to Buddhism.

From the Paper
"Brahmanical ideas and practices forever produce reactions in South Asian religious movements. The Buddha rejected some Vedic principles in favour of four noble truths and the eight-fold path permitting the individual to achieve nirvana. Mahavira similarly formulated his philosophy by becoming an ascetic, turning to an oral tradition later produced in both Prakit and Sanskrit which focuses on moksha or transcendental emancipation as a central teaching, accomplished through three `jewels' of what became Jainism in right belief, right knowledge and right conduct. As in much..."

Tags:jainism, buddhism, contrasts