Hinduism & Budhism Summaries

3. Classifying: Hinduism thoroughly classifies the universe. There has been great effort to know the exact niche of everything in relation to “the great scheme of things… [where] it belongs to a kind of being, separate from all other kinds of being, with certain qualities, knowable relationships, and a defined place in the hierarchy, above, equal to, or below any other specific thing” (Earhart, p. 786). Hinduism classifies everything and believes it all has a place, relation, and category. Upon understanding where everything goes they hope to then be able to imagine the point there is a “synthesis and then transcendence in a category beyond all categories.” (Earhart, p. 791).

“Samsara and karma are basic facts of the human condition, and moksha [liberation from death/rebirth cycle] the ultimate aim of the spiritual life” (Earhart, p. 724). The cycle of birth/rebirth is called samsara. It is karma that keeps man chained to the cycle of rebirth because regardless of whether it was good or bad it is a sign that the journey is not completed and returning to Earth is necessary. Only by renouncing, detaching, and sacrificing can one hope to avoid the binding (to samsara) effect of karma. Karma is the cosmic response to our mental, physical, and spiritual processes of action and reaction (week 3 conference, Dr. Khiliji). Karma is an automatic and impersonal force applying the same to everyone, just as gravity does (http 1). Sooner or later, in this life or the next, karma catches up with you (this is used to explain the unpredictability of events in one's life). Karma also determines the place a soul will stay while waiting to be reborn, it can be pleasur!

From the very beginning there were different interpretations of the Buddha and his teachings. These doctrinal differences were crystallized with a book (“found” by Mahayana monks) of teachings touted to be the “higher” teachings of Buddha (Earhart, p. 879). This created 2 major divisions of Buddhism, the Theravada and the Mahayana. The major doctrinal division seems to be about who can reach nirvana. The more orthodox Theravada say that a monastic life is required, a layperson can reach heavenly bliss for a while but they will be have to be reborn to pursue the path of “monkhood”. Mahayana, on the other hand, says that the goal of monastic life should be “full Buddhahood” and that lay persons can get to it without being a monk. Mahayana also believes that the pursuit of becoming a “holy one” who has reached enlightenment is selfish and that enlightenment should come from striving towards the path helping others (Earhart, p. 879). Theravada became known as “little vehicle” because it could only carry monks to enlightenment. Mahayana is known as the “Great Vehicle” because everybody can reach enlightenment, not just monks (Earhart, p. 880). Mahayana focuses on striving for the welfare of others saying that even those that have reached enlightenment would refuse so that they might be reborn and continue to help other (Earhart, p. 879). You can reach nirvana in Mahayana through either going the helping others route (bodhisattva) or prayer used to call out merit power (Earhart, p. 880).

1. Listening to: Within the Vedas there are sounds that are thought to be timeless, universal, and eternal - they are called mantras. Through the perpetuation of the mantras the Brahmans (priestly caste) “enable others to tune into the universe” (Earhart, p. 776). There is an emphasis in Hinduism on the powers of “sacred sound” (and the cosmic power they are believed to possess for those that believe in it) (Earhart, p. 779). The concept of listening to the universe is an attempt to reveal the cosmic connection felt to link universal sound and the “silence beyond in the realm of the unmanifest where change and distortion have no place.” (Earhart, p. 776). These connections will be “revealed to one who knows” (Earhart, p. 776) And so, Hindus

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