HINDUISM
PRACTICES AND TEACHINGS
The practices and teachings of Hinduism reflect the fundamental need to return to Brahman (or in other words to achieve Moksha). Hindus follow one or a combination of the three paths so they can be united with Brahman. The word yoga, meaning ‘oneness’ is attached to these words to emphasise the goal of unity with Brahman. These three paths to salvation are:
1. Path of duties (karma-yoga)
This path to salvation entails staying faithfull to one's duty. The Atman is a spiritual ‘self’ and not physical and therefore Hinduism stresses a detachment from the material world essentially meaning a detachment from actions. (BBC, 2015) Hinduism emphasises that the actions an individual should be undertaken without desire or intention for a particular outcome. (Dixon, J 2004) The practice promotes asceticism and 'purifies' the heart. The following verses form the Brihadaranyaka Upanishad highlights the consequences of acting out of desire:
"He whose all undertakings are devoid of desires, whose actions are burnt in the fire of knowledge, he is declared as a scholar by the wise.
"Renouncing all attachment to the fruits of his actions, ever satisfied, without seeking shelter or protection, depending upon nothing, he certainly does nothing though he is engaged in actions. (Bhagavadgita Ch4:19-20)
The quotations indicate that entrapment in samsara results from actions undertaken with desire. ‘Empty’ actions or actions without desire attract no karmic effects, and this allows an individual to remerge with Brahman.
Karma-yoga is also related to what caste and individual is from. The caste system is a heirarchial division into four different classes. An individuals duty (dharma) would be determined from what caste they were emphasis on detachment from actions.
2. Path of knowledge (jnana-yoga)
This practice of jnana-yoga, insists that rigorous asceticism and contemplation can lead to the devotees atman experiencing a ‘oneness’ with Brahman. (Vedanta Society of Southern California, 2015) Jnana-yoga enables an individual to distinguish what is real and what is unreal. Jnana-yoga attempts to avoid action entirely, instead of only acting with detachment. Through meditation an individual can achieve mystical states of mind focused on self-realisation and connection with Brahman. (Khush Yoga, 2010) Establishing this connection with Brahman, allows for an individual to not loose sight of the purpose and true nature of existence.
Fools say that knowledge and yoga
are separate, but the wise do not.
When you practice one of them deeply,
you gain the rewards of both.
The state reached by true knowledge
is reached by yoga as well.
Both paths lead to the Self;
both lead to selfless action. (BG 5.4-5)
One should engage oneself in the practice of yoga with undeviating determination and faith. One should abandon, without exception, all material desires born of false ego and thus control all the senses on all sides by the mind.
Gradually, step by step, with full conviction, one should become situated in trance by means of intelligence, and thus the mind should be fixed on the Self alone and should think of nothing else.
From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.
The yogī whose mind is fixed on Me verily attains the highest happiness. By virtue of his identity with Brahman, he is liberated; his mind is peaceful, his passions are quieted, and he is freed from sin.
Steady in the Self, being freed from all material contamination, the yogī achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.
(Bhagavad-gita 6:24-28)
3. Path of devotion (bhakti-yoga)
The third path to salvation bhakti-yoga, reveals that devotion to one of the gods, preferably Krishna means that an individual can escape entrapment and achieve Moksha. If all actions of an individual are conducted with a devotion to a god, they will ultimately move an individual from the effects of karma set them free. (Dixon, J 2004) This devotion can be expressed in terms of ‘intense love and affection’ for a certain god or manifest more ritualistically (worshiping god in a temple or undertaking offerings). (Dixon, J 2004) In India the gods Vinshnu and Siva have the greatest number devotees.