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Jainism and Hinduism, 2005.
A comparison and contrast of Jainism and Hinduism, two of the three central religious and philosophical traditions of India.
1,718 words (approx. 6.9 pages), 4 sources, MLA, $ 55.95
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Abstract
This paper examines and explains the essential differences and similarities between Jainism and Hinduism. The paper explains that the main aspect that differentiates Jainism from Hinduism is the mode of thought in Jainism, which denies the theistic and ritualistic aspect that Hinduism incorporated into its doctrine. Another difference noted in the paper is Jainism's emphasis on liberation through self-knowledge and through the radical denial of the world and all sensual aspects associated with it. Finally, the paper notes that there are also many similarities between the two religions, one of which is the shared acceptance of Hindu gods.
From the Paper
"A comparison of these two faiths also brings attention to bear on the various interpretations of Hinduism. It should also be noted that Hinduism is not one homogenous body of clear-cut practice and doctrine, it is in fact a complex amalgam of various interpretations and views that form a sometimes contradictory whole. Jainism also cannot be seen in isolation from the cultural and philosophical substratum from which it broke away."
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Hinduism and Jainism, 2001.
An exploration of the similarities and differences of these two religions.
950 words (approx. 3.8 pages), 4 sources, MLA, $ 33.95
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Abstract
This paper details the similar origins of Hinduism and Jainism, explaining that both evolved from the ancient Vedic religions in the region of the Indus River. The similarities of custom and dress of the followers are given as well as their ideas about rebirth, salvation and heaven. The paper looks at their religious literature and their different ideas on the purpose of life.
From the Paper
"Jainas and Hindus do not outwardly appear to be different. They are alike in many ways such as dress, occupations, games, language, literature, outlook on life, behavior, superstitions, religious festivals and fasts, sacraments, rituals and diet. Their similarities would not seem so great if we only examine the surface [Liebert, 1976]. However, that is where the similarities end. The Jaina deities, temples, places of pilgrimage, holy days, fasts, festivals, rituals and ceremonies are quite different from those of the Hindus. Although to the Westerner, they may appear to be the same. "
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Jainism, 2004.
This paper discusses concept of death in Jainism, one of the oldest religions of India.
1,830 words (approx. 7.3 pages), 4 sources, MLA, $ 58.95
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Abstract
This paper explains that Jainism often is seen as very similar to Hinduism and Buddhism, since all three religions preach the doctrine of achieving 'moksh' or release from the recurring cycle of reincarnation. Jainism, however, differs significantly in its conception of the universe and soul and in its conception of life and death. The author points out Jainism's central doctrine of 'ahimsa,' or non-violence, non-action, and non-attachment, is based on Jainism's worldview that there is too much violence and suffering involved in the continuous cycle of birth and death. The paper relates that Jainism helps its followers overcome the fear of death by projecting the promise of a state of eternal bliss, painting a rather divine picture of liberated souls rising through the universe to inhabit the 'siddha loka,' which is not 'the heaven' as understood by many world religions, but rather a place above the highest heaven at the very top of the universe.
From the Paper
"According to Jain doctrine, the universe is composed of both dead (ajiva) and living (jiva) matter. However, jiva and ajiva matter are not disparate. In other words, jiva matter contains ajiva elements, and the ajiva, jiva elements. The idea that living and dead matter are intermingled is an important one in understanding Jain doctrine, for it forms the very basis of the religion's conceptualization of ahimsa and the cycle of reincarnation."
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Hinduism Beliefs, 2006.
This paper provides a basic outline of Hinduism and Tamil Hinduism.
1,125 words (approx. 4.5 pages), 4 sources, $ 44.95
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Abstract
The paper explains Hinduism's basic aspects and the concept of a philosophically elastic but socially rigid tradition. After introducing important sources of scripture and beliefs, mention is made of Hinduism's endless variation before a section that addresses the Tamil Hindu Saiva Siddhantin tradition and social variations attached to it. The paper explains how the idea is one of a strong shared body of tradition that also produces countless differences from place to place and according to caste and educational backgrounds.
From the Paper
"Though a tradition involving a billion of the world's population, Hinduism tends to be little understood beyond what is seen in India where the religion developed as a forceful aspect of South Asian civilization. This essay explains scriptural and philosophical components and the imprint of concepts and values that are particularly important to the tradition. Hinduism is a totalizing religion in so far as it offers a way of life to millions of people and with considerable diversity in terms of beliefs, rituals and other practices, ethics, or what is seen as significant."
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Classical Hinduism, 2007.
An analysis of classical Hinduism and its place in modern culture.
1,836 words (approx. 7.3 pages), 7 sources, MLA, $ 58.95
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Abstract
This paper looks at how classical Hinduism is a very inward-looking religion, trying to keep its footing in an outward-looking world. It contends that eventually it is inevitable that Hinduism may well undergo a transformation, just as the modern world is transforming Indian culture.
Outline:
What is Classical Hinduism?
Hinduism and Historical Place
Hinduism and Modern Times
How is the Practice of Hinduism Affected?
The "Invention" of Hinduism
Continuing Practices
Conclusion
From the Paper
"Hindus believe that an external spiritual truth exists, called Brahman. Human life has a two-fold purpose: to understand Brahman and to come to an understanding about the role of the human soul, the atma (Prime 6). Given that the human understanding is imperfect, understanding the soul is a difficult, if not an impossible, task for a single lifetime. For this reason, the soul begins on a cycle of rebirth, samsara, in an effort to come closer to the perfect understanding of Brahman and achieve oneness with the eternal spiritual reality. The fuel that drives this journey is called karma, which either elevates us closer to that reality or pulls us farther from it, based on the actions of our current life (Prime 6-7)."
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Jainism and Buddhism, 2008.
Discusses Buddhism and especially Jainism as religious movements, which reject some of the Vedic principles.
1,575 words (approx. 6.3 pages), 6 sources, MLA, $ 51.95
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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."
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Understanding Hinduism, 2006.
This paper examines the values and traditions of Hinduism while stressing the importance of reform and modernization of those same traditions and values in order to continue thriving in a more Westernized world.
1,995 words (approx. 8.0 pages), 1 source, MLA, $ 63.95
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Abstract
This paper focuses on the original values and traditions of Hinduism as well as the flexibility found in this religion which has spawned numerous sects which include Buddhism, the Rama-Krishna movement and Brahmo Samaj. Hinduism offers a unique liberalism that allows followers to remain loyal even when rejecting one or more of its tenets. The writer of this paper discusses how Western thought has stressed the need for social reform in countries such as India and Cambodia. Like Hinduism, Buddhism also needs to address the encroachments of Western civilization. This paper examines how communist-led countries such as Indochina and Cambodia have abolished Hinduism entirely. As both Hinduism as Buddhism stem from the same roots, both faiths continue to grow and face complex challenges caused by an increasingly global society where international interdependence is essential.
From the Paper
"Western thought has also influenced the calls for social reform in India. Among the most problematic issues is that of the caste system. Some opponents of this social structure have opted to withdraw into monasticism, while others have chosen the more productive option for lasting change. The introduction of such modern developments as public developments as public transportation and fast-food restaurants has led to a practical relaxation of the prohibition against social contact between separate castes. More dramatic have been affirmative action measures towards outcastes or "backward castes," with such policies advocated by the former British administration, Mahatma Gandhi, and recent political policy. Other practices which have fallen victim to social reforms include child marriage and encouraged population growth."
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Hinduism, 2001.
An introduction to Hinduism - its origins and beliefs.
3,841 words (approx. 15.4 pages), 11 sources, MLA, $ 105.95
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Abstract
This paper takes an academic but practical look at this diverse belief system of the Hindu religion. The origins and development of Hinduism are discussed as well at its role in the world of today and in the lives of its adherents. Contrasts are made with Christian belief systems and Hindu and non-Hindu scholars are quoted.
Outline
Hinduism's Ancient Roots
Hinduism's Holy Writings
Teachings and Conduct - Ahimsa and Varna
The Frustrating Cycle of Existence
The Pantheon of Hindu Gods
Hinduism and the River Ganges
Hinduism and the Soul
Hindu Teaching of Hell
Hinduism's Rival
From the Paper
"Brahma, although central to Hindu mythology, does not occupy a place of importance in the worship of the average Hindu. In fact very few temples are dedicated to him, even though he is called Brahma the Creator. However, Hindu mythology attributes the assignment of creating the material universe to a supreme being, source, or essence-Brahman, or Brahm, identified with the sacred syllable OM or AUM. All three members of the triad are considered part of that "Being," and all other gods are viewed as different manifestations. Whichever god is then worshiped as supreme, that deity is thought to be all-embracing. So while Hindus openly venerate millions of gods, most acknowledge only one true God, who can take many forms: male, female, or even animal. Therefore, Hindu scholars are quick to point out that Hinduism is actually monotheistic, not polytheistic. Later Vedic thinking, however, discards the concept of a supreme being, replacing it with an impersonal divine principle or reality."
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Karma, Buddhism and Hinduism, 2008.
An analysis of the law of Karma in Hinduism and Buddhism.
1,725 words (approx. 6.9 pages), 7 sources, MLA, $ 55.95
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Abstract
The doctrine of Karma and the Law of Karma have their roots in Hinduism. Later they were accepted by other religious teachings that developed throughout history, most notably Jainism and Buddhism. This paper looks at the similarities and differences between the Law of Karma in Hinduism, as a religion in which they originated, and Buddhism, a religion that probably played the most important role in the spread of the idea of Karma. The paper also looks at how, even though the Law of Karma and the concept of karma are similar in the two religions, there are major differences in teachings. The discussion is then extended to the differences in the concept of reincarnation since Karma and rebirth are mutually connected.
From the Paper
"What is today known under the name Hinduism is the oldest of all the living religions of the world (Coomaraswamy, 1999; Singh, 1983). Hinduism is a set of Indian faiths collected under the common name that has its origins in the Sanskrit name for the great river Sindhu (today Indus River) representing the north-west boundary of India. The term itself has been coined relatively recently by Europeans. Modern Hindus have accepted the term however they call themselves Sanatana Dharma, an eternal faith (Singh, 1983). When the Indo-Aryans invaders came to India from the north in 1800-1500 BC, they found a flourishing civilization in the conquered regions south of Indus River. "
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Evolving Hinduism, 2006.
This paper examines the history and rituals surrounding the religious practice of Bhagavad Gita which is a branch of Hinduism.
1,794 words (approx. 7.2 pages), 3 sources, MLA, $ 57.95
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Abstract
This paper explores the reasons and events that led to the introduction of Bhagavad Gita, which means 'Song of the Lord,' a religious branch of Hinduism. In the evolving world of Indian religion, the Bhagavad Gita, and with it the adulation of Vishnu, can be seen as a reaction to previous and concurrent forms of worship. The Bhagavad Gita built itself in partial opposition to the older teachings laid down in the Upanisads, yet another branch of Hinduism. The writer of this paper discusses the Bhagavad Gita's revolutionary text that grew out of the Hinduism that came before it and which compared favorably with emerging traditions in its own period. The writer of this paper examines the similarities and differences between the Upanisads, Vishnu and Bhagavad Gita belief systems as well as the historic significance of each form of religion.
From the Paper
"In its most basic form the Bhagavad Gita is exactly what the title translates to-'Song of the Lord'. Though in her introduction to the translation Barbara Stoler Miller writes that it is more of a "philosophical poem" than a song. This poem, then, relates the philosophical conversation of Arjuna the warrior and his chariot driver Krishna (an avatara of the god Visnu) on the battlefield. Divided into 'teachings' the poem moves through the methods in which one can best serve the lord god Visnu. Almost every teaching reiterates the ones that come before it in miniature and then elaborates the teaching from something old and recognizable into something new and reactionary."
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Hinduism, 2004.
Discusses the concepts of Hinduism as a religion and a way of life.
1,277 words (approx. 5.1 pages), 1 source, MLA, $ 43.95
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Abstract
This paper explains the key concepts of Hinduism, karma, the caste system, the four permissible goals, the ways of salvation and the infinite manifestations of God, and how they affect the culture of India. The paper explains the concept behind the Law of Karma, the Hindu caste system, the different paths toward perfection, and the way a Hindu can pay debts to the gods. The paper also lists the names of the different gods and goddesses in Hinduism and describes some of the conflicts that the practices and beliefs of Hinduism have with modern society.
From the Paper
"Hinduism is a complex and seemingly contradictory religion. It is also a way of life. The key concepts of Karma, The Caste System, the four permissible goals, the ways of salvation, and the infinite manifestations of God combine to create a culture immersed in ritual. Karma binds the belief in the transmigration of the soul and the hope of reaching Moksha (salvation) to right behavior. The Caste System, as delineated in the Vedas 1, serves to stratify society and eventually leads to discrimination and social strife. The Four Permissible Goals of the Hindu Religion ?recognize that men naturally and therefore legitimately seek, in the course of many rebirths, four aims in life? (Noss, 178). They are pleasure, power, morality, and salvation.2 There are three ways to reach this salvation. These are the Way of Works, the Way of Knowledge, and the Way of devotion.3 Finally, the multiple faces of God serve to address the many needs of the Hindu believer."
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Vision in Hinduism, 2008.
An analysis of the role of vision in Hinduism.
2,504 words (approx. 10.0 pages), 3 sources, MLA, $ 76.95
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Abstract
This paper explains that, in contrast to Western traditions where the transmission of sacred wisdom has been embodied within texts, the sacred world of Hinduism has interpreted images as "visual texts". The paper further suggests that, in Hinduism, it would be more accurate to say that vision is the intertwining of sensory perceptions, allowing a Hindu worshipper to become completely immersed both visually and emotionally in the presence of the divine. The paper goes on to discuss the importance of vision in Hinduism and concludes that to reduce vision to a Western conception of vision is to fail to look at reality from the eyes of a Hindu.
From the Paper
"According to Hindu mythology, it is the ever-watching eyes of the gods that allow the world's existence to continue. In one myth, Parvati, the female companion of Shiva, playfully covers his eyes, leaving the whole world encompassed in darkness (Eck 1). Another tale, this one describing the Mother Goddess, tells of how the world is dissolved or created based on whether her eyes are open (Clooney 97). Fortunately for existence, the Goddess never closes her eyes. Vision is sacred. Hindu worshippers placed before an image of a deity; hope to gain the darsan of the deity. Darsan literally translates as "seeing." (Eck 3). It can also be translated as an "auspicious sight." (Eck 3). "
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Buddhism, Islam, Hinduism and Judaism, 2007.
A discussion on comparative beliefs about the afterlife, and paths to the afterlife, within four major world religions: Buddhism, Islam, Hinduism and Judaism.
1,510 words (approx. 6.0 pages), 9 sources, MLA, $ 49.95
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Abstract
The paper discusses the religions of Judaism, Buddhism, Islam and Hinduism. The paper examines how each of these religions has distinct ideas about the concept of life after death; what takes place after death; the nature of the afterlife itself; and how and where one arrives in the afterlife, based on the life lived on earth. The paper explains that the major religious books of each religion, in which those four religions' beliefs about life after death are described, are, for Judaism the Torah; the Hebrew Tanakh; and the Talmud; for Buddhism the Tipitaka; for Islam the Qur'an (Koran); and for Hinduism the Bhagavad Gita. The paper compares and contrasts teachings about life after death within Buddhism, Islam, Hinduism and Judaism, respectively.
From the Paper
"One major difference between the Buddhist and Hindu views of life after death compared to the Jewish and Muslim views of life after death has to do with the Buddhist and Hindu view of time as cyclical rather than linear. Judaism and Islam (and Christianity), each conceive of a linear concept of time, i.e., one's time spent on earth is then followed by one's time in the afterlife. Within the Christian New Testament, for example (Hebrews 9:27) it states: "Just as man is destined to die once, and after that to face judgment" (BLB Hebrews 9)."
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Jainism, 2007.
This paper discuses the religion of Jainism and compares it to Christianity.
2,000 words (approx. 8.0 pages), 4 sources, APA, $ 63.95
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Abstract
The author of this paper describes how the Jains practice their religion, as observed by her visit to the Jain center of Northern California. The author points out that Jainism, also known as Jain Dharma, which is one of the most ancient religions in the world still existing today, was traditionally developed in ancient India in the 6th century B.C. The paper stresses that the basic structure of Jainism and beliefs in God differs from the beliefs of Christianity. The author relates that Jainism is a transtheistic religion; whereas, Christianity is a monotheism religion. The paper underscores that Jains do not believe in a God as a creator but rather in an eternal world ruled by natural laws. The author relates that both Christians and Jains have a strong belief in participating in good behavior in hopes of reaching different forms of liberation.
From the Paper
"In an interview with Deepak Shah, one of the Jain followers, I was able to understand more about the unique ways the Jain practice their religion. Deepak, who tries to visit the temple once a week, shared some of his personal ritual and practices. In the Jain religion, there are prayers that take place every morning. In daily prayers, Deepak does not pray to a particular Tirhankar by name but bows down to the five noble souls. The prayer known as Navakara Mantra is to show their respects to all noble souls known as Arihantas, Siddhas, Acharyas, Upadhyayas and all the Sadhus and Sadhvis."
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Hinduism and Modern India, 2005.
A paper looking at the impact Hinduism has had on modern India.
1,350 words (approx. 5.4 pages), 5 sources, APA, $ 47.95
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Abstract
This paper examines the effect of Hinduism on modern India and looks at the complexity of beliefs and practices included in the term Hinduism. The paper further discusses the origin of the practice of Hinduism and its impact on Indian politics.
From the Paper
" To write about the impact of Hinduism on the India of today is to be beset by numerous difficulties of definition, of historical interpretation, of cultural perspective and to be struck most of all by the amazing complexity of beliefs and practices that have been included under that ethnic religious rubric. As Marty Pat Fisher puts it, in the Indian subcontinent there has developed a complex variety of religious paths. Some of these are relatively unified...
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