Hindu Beliefs Research Articles

Caring for Hindu patients at the end-of-life: A narrative review.

This paper reviews the existing literature to identify specific challenges that may arise in the context of providing palliative and end-of-life (EOL) care for Hindu patients in the physical, psychological, and spiritual domains. We offer practical strategies where appropriate to mitigate some of these challenges. We review how the Hindu faith impacts EOL decision-making, including the role of the family in decision-making, completion of advance directives, pain management, and decisions around artificial nutrition and hydration (ANH) and cardiopulmonary resuscitation (CPR). The PubMed, MEDLINE Complete, Cochrane, and Embase databases were searched for articles using the search strings combinations of keywords such as Palliative care, Hindu, Hinduism, End of Life Care, India, Spirituality, and South Asian. Once inclusion criteria were applied, 40 manuscripts were eligible for review. Our results are organized into the following 4 sections - how Hindu religious or spiritual beliefs intersect with the physical, psychological, and spiritual domains: and decision-making at the EOL. Hindu beliefs, in particular the role of karma, were shown to impact decision-making regarding pain management, ANH and CPR, and advance directive completion. The complexity of Hindu thought leaves a significant role for interpretation and flexibility for individual factors in decision-making at the EOL.

Navigating Hindu Family and Christian Belief

Abstract The paper is an ethnographic study of an urban Bengali Christian neighbourhood in Kolkata where Hindu women from nearby places attend the two Christian prayer meetings – Catholic and Pentecostal – run by the local preachers of the neighbourhood. Borrowing the theoretical understanding of belief, the paper interrogates the question, posed by Cannell (2006) ‘what difference does Christianity make, in the lives of these Hindu women? The paper looks into the experiences of these women in the intimate spaces of kinship, marriage and family as they undergo a form of separation from their Hindu beliefs yet remain largely embedded within Hindu familial ties and obligations without engaging in the practice of baptismal conversion. The study allows us to critically examine the sharp binaries of religious divisions and argues that a focus on baptismal conversion only renders invisible the complex possibilities of what difference Christianity makes on the ground.

MASA DEPAN MASYARAKAT HINDU NUAULU DI MALUKU TENGAH

Fearing discrimination from the Indonesian government, the Nuaulu tribe in Central Maluku have chosen to declare themselves as “Hindu”. Their ancestral customs are similar to mainstream Hindu beliefs and traditions. However, they lack the Hindu Gods, the Sanskrit mantras and the unifying scripture of the Vedas. What is left is a local indigenous religion. However, their bad experience with being categorized as an ancestral faith (aliran kepercayaan) has led them to be self-declared Hindus. In such a circumstance, Hinduism can either unconditionally accept them despite the lack of evident resemblance, or the Nuaulu tribe can alter their religion’s façade to duplicate crucial Hindu identifiers. This paper questions what it means to be a Hindu, what Hinduization is, and how discriminatory definitions torment indigenous religions.

The Great Goddess: An Evolution from Cosmogony to Cosmology

Hindu Religious thought has always been deeply concerned with the ‘idea of femininity’. Hindu beliefs and practices have identified the feminine both in the material world and the divine world. The history of the development of goddesses from the early Vedic period to contemporary worship plays into certain debates and discussions about what it means to have a certain concept of divinity in a tradition. This paper aims to understand the historical and thematic development of The Great Goddess/Devī/Mahādevī as the source of ultimate cosmic powers. To reach my aim, I have divided this paper into two major sections: First, the analysis of the iconographies of twelve major Goddesses (starting from the early Vedic period to the Pūrāṇic and Epic Tradition), namely, Uṣas, Rātri , Pṛthivī, Aditi, Sarasvatī, Vāc, Nirṛti, Śrī-Lakṣmī, Pārvatī, Dūrgā, Kālī, and Mahādevī (the lengthiest section of the paper). Second, I have traced (with the help of the analysis from the first section) the cosmogonies associated with these twelve individual goddesses to project a final single goddess who is the cause of this Cosmos. The Early Vedic Goddesses are depicted as ‘givers, helpers, mothers, nurturer figures’ but gradually in the Pūrāṇic and Epic Tradition they are partially involved in the process of creation, as the śakti of their male counterparts. Finally, the Devī-Māhātmya and Devī Bhagavata Pūrāṇa delineate the picture of an independent goddess, The Great Goddess/Devī/Mahādevī. This Great Goddess emerged as the embodiment of śakti, prakṛti, and māyā, therefore is the cause of this universe.

REPRESENTATION OF ANIMAL MOTIFS IN INDIAN ART: AN OVERVIEW

The relation between human and animals and its association in our daily activity is unavoidable. From its representation as a visual element in calendar art to the logo design for a brand, animals are the most viewed object in literary and art works. They play a very important role in understating the ecological efficacies to create an organised equilibrium in the nature. The notion of adopting animals as visual images has age old tradition in Indian mythology in prominent, which enriches the sacred texts of Hindu beliefs with narratives of greater wisdom and values through the characters like Hanuman-Monkey God as one of such portrayal. The projections of presenting animal motifs in our art and culture infuse a sense of respect for the animals which crowns the Indian Art tradition from ancient to present time. The paper explores the presence of animals as visual motifs in the chronological development of Indian art in understanding the role of animals in our culture and tradition.

THE VALUE OF CATUR PURUSA ARTHA AND ENTREPRENEURSHIP ORIENTATION AS A BASE FOR MAXIMIZING SMEs PERFORMANCE

Developed countries understand the importance of small and Medium Enterprises (SMEs) in their contribution to economic growth. By using the concept of cultural values Catur Purusa Artha which is the four most important life goals for Balinese people who have Hindu beliefs, should be used as moral guidelines that will affect the business performance of small and Medium Enterprises and entrepreneurship Orientation behavior. This study was conducted to determine and analyze the effect of Entrepreneurship Orientation on the business performance of small and Medium Enterprises and how the role of Entrepreneurship Orientation in mediating the relationship of Catur Purusa Artha with the business performance of small and Medium Enterprises. The population of the study is the owner or managers of small and Medium Enterprises in Bali Province in 2022 amounted to 61,862 SMEs, and of these samples were conducted with the Slovin approach as many as 397 units of SMEs. The data analysis technique is done by the SEM-PLS method. The results found that applying the cultural values of Catur Purusa Artha can have a direct (positive) effect or can increase the business performance of small and Medium Enterprises and Entrepreneurship Orientation. So, doing Entrepreneurship Orientation will also be able to directly affect the performance of small and medium business performance. If doing Entrepreneurship Orientation can also mediate the relationship of Catur Purusa Artha with the business performance of small and Medium Enterprises.

Return of the stolen god: the sora cult of Mattar Banom (an ethnolinguistic analysis)

The article describes the religion of Mattar Banom, the cult of the autochthonous script of the Sora language, created in the 1930s in the state of Odisha, India, at the same time as script itself. The newly invented script (Sorang-Sompeng) is considered to be the incarnation of the god Jagannath who, according to Hindu beliefs, was originally the god of the Savara tribe (supposed ancestors of the Sora) but then was taken away from them by the Oriya Brahmins. Each character of the script is dedicated to a certain deity of the traditional Sora pantheon. The article deals with the social prerequisites, conditions and goals of creating the cult, as well as the history of its development. I attempt to examine and reconstruct cult modification strategies through the ethnolinguistic analysis of the inscription on the iconographic image of the god-alphabet, religious texts, and cult terminologies. I argue that the cult was originally based on the tantric ideas common in Odisha, while the ideas of Jagannath and letters associated with deities appeared later in the course of the cult's development.

"Sanggah Kemulan: A Sacred Shrine in Balinese Hinduism for Spiritual Connection with the Divine"

The reverence for Hyang Guru and Tri Murti is an embodiment of the spiritual wealth and local wisdom in the religious practices of the Indonesian community. In the context of Hindu beliefs and culture, pivotal concepts such as Tri Murti and Hyang Guru assume roles of profound significance. Tri Murti encapsulates three divine facets: Brahma as the creator, Vishnu as the preserver, and Shiva as the destroyer. Conversely, Hyang Guru is perceived as a manifestation of divinity, embodied in the form of a teacher or spiritual figure. Sang Hyang Guru, originating from the oldest Hindu scripture, the Vedas, has existed since the creation of the universe. In Bali, Bhatara Guru is revered as an ancestor who underwent sacred ceremonies. Sang Hyang Guru is a central concept in Hinduism, considered the highest deity, creator of the universe, and the source of all knowledge, serving as the ultimate teacher for humanity. Sanggah Kamulan, introduced by Mpu Kuturan, aims to unite sects in Bali under the Tri Murti concept, comprising Brahma, Vishnu, and Shiva. Sanggah Kamulan, a center for worship activities, signifies the transformed Tri Murti as manifestations of worship as meme-bapa raganta jati. Bapanta on the right symbolizes the father of the sky, ibunta on the left as the mother earth, and their union as raganta jati (Shiva) in the middle. The principle of meme-bapa raganta jati inspires its entire doctrine, with Sanggah Kamulan established in Balinese households before the introduction of Hinduism to Indonesia.

Cross-Cultural Teachings from Cremation Practices: Atmaram for the Departed, Shiva Linga for the Living, and Odontoid Fracture for the Neurosurgeons!

Atmaram bone (C2 axis vertebra) is usually handed over to the family of the deceased on the next day after cremation during the ''Asthi sanchaya '' commemoration. ''Asthi visarajan'' involves the practice of immersing the bones and ashes of the deceased in the Holy Ganges river as per Hindu beliefs. Atmaram bone, which usually does not burn during cremation, is handed over to the family of the departed (asthi sanchaya) after cremation which is then immersed in the holy Ganges river ( asthi visarajan). Atma means soul, Ram means Lord and Atmaram combined means the one who is Lord of his own soul." Worshiping of Lord Shiva (while living) and Asthi sanchaya-Asthi visarajan (of the departed) are two religious venerations in Hinduism. Atmaram bone was handed over to me for immersion in the holy Ganges on November 6, 2020, after conducting the asthi sanchaya of my mother during the coronavirus disease 2019 (COVID-19) pandemic. Atmaram bone looked like a Shivalinga statue to most who looked at it, whereas it resembled the image of the axis vertebrae (C2 vertebra) to me when I saw it that sacred day. Atmaram bone, the Shivalinga, and the C2 axis vertebra are among the most precious and sacred objects that humans can handle as relatives, as devotees, and as neurosurgeons, respectively. Asclepius, possibly a skilled war surgeon/neurosurgeon, was worshipped at Asclepieia. Trephination surgery in neurosurgery and religion are intertwined historically. Though there is no published literature, neurosurgeons in various parts of the world do offer religious prayers prior to major neurosurgical operations. In line with the religious veneration of worshipping Shiva Ling or immersion of bones of the departed soul in the Holy Ganges river, we believe it is the sacred responsibility of the operating neurosurgeon to perform surgery in complex craniovertebral junction. As neurosurgeons, we cannot ignore the axis in the living, the odontoid fracture in the injured, and the Atmaram in the deceased.

Religious Hybridity of Asian Diaspora: A Postcolonial Criticism on The Buddha of Suburbia and Anita and Me

This article investigated the negotiation of Islamic and Hindu beliefs held by South Asian immigrants in British society, which resulted in religious hybridity as depicted in two diasporic fictions, The Buddha of Suburbia by Hanif Kureishi and Anita and Me by Meera Syal. This was a qualitative study. Data was collected through document studies of the two novels. The data were then analyzed using content analysis techniques in conjunction with cultural hybridity theory. The findings indicated that the religious practices of the British Asian diaspora were ambiguous. On the one hand, they continued to practice Islam and Hinduism, while on the other, they attempted to reconcile their religious beliefs with the religious, social, and cultural aspects of British society.

Fertility Cult in Pre-Buddhist Sri Lanka

The Mahāvaṃsa contains a significant description of the faiths and beliefs of Pre-Buddhist Sri Lanka. The belief of Yakśa and Yakśani has been a major among these faiths. The Yakśa and Yakśani beliefs of Sri Lanka are often similar to the Hindu beliefs of ancient India. The purpose of having these kinds of rituals is to generate wealth. In Hinduism, Śiva and Pāravtī appear under other aliases in the chronicles of Sri Lanka. The goddess Pārvatī appears as Valavamukhī, and it is clear from the chronicles that Śivika Śāla was associated with Śiva Linga. Hence, worship of Śiva was established in Sri Lanka. The remanence of Yakśa belief in Pre-Buddhist Sri Lanka was present after the arrival of Buddhism, and it is clear that the carvings of Yakśas and Yakśanis are found in several places in Sri Lanka. The Yakśa images in Abhayagirya, Yakśani images of Kubera in Dhakkina thūpa in Anurādhapura, and Kaṇṭaka chaitya in Mihintalē could be considered worthy examples.

Visual Representation of Hell from Balinese Hindu Beliefs in the Video Game “Escape from Naraka”

The purpose of this study is to describe, explain and validate the visual representation of hell from Balinese Hindu beliefs in the video game “Escape From Naraka”. The video game “Escape From Naraka” is a game with the platform adventure genre and is played solo that tells the journey of a man who enters the hell portal of the Balinese Hindu beliefs to save a woman who is sucked in by the portal. This video game is developed by the origin of Yogyakarta - Indonesia, namely XeloGames and published by Headup Games company from Germany. The method used in this research is descriptive qualitative research with library data method. The research was conducted by examining the visual representation of hell from Balinese Hindu beliefs in the video game “Escape From Naraka”, then linking it with writings related to the theme. In this study, the description uses facts from the data obtained as they are. The results of this study indicate that there are representations of hell that are not in accordance with Balinese Hindu teachings and display some visual representation objects from teachings or cultures outside Balinese Hinduism so that there are errors in visual representation. There are many things that may be wrong in the visual representation of Tamrisra/Tamisra Naraka in the video game "Escape From Naraka" such as Thai Statue and other objects that are not in accordance with Balinese culture. This research has an impact on the development of visualization designs in video games that can encourage players to have a misperception of culture. So that the results of this study can be a criticism and help game developers to be more careful in visualizing video games, especially those based on belief and culture.

Missionary Cosmopolitanism in Nineteenth-Century British Literature

Missionary Cosmopolitanism in Nineteenth-Century British Literature

Beyond Turmeric and Yoga: Advance Care Planning and End-of-Life Considerations Among Asian Indian American Hindus.

Hinduism is the fourth largest religion in the United States; an understanding of Hindu beliefs and practices will help health care providers deliver culturally sensitive care while discussing advance care planning and end-of-life care for adult patients. For many Westerners, the practice of yoga, Ayurveda, and vegetarianism is used by people striving to live healthfully. However, what might be unfamiliar to Westerners is how for Hindus, these practices reflect their millennia-old spirituality and religiosity. Knowing the Hindu beliefs of atman, Brahman, karma, and moksha will help nurses connect to Hindus' various end-of-life wishes. In addition, getting familiar with interrelating factors such as lack of knowledge on palliative care and advance care planning, family dynamics, acculturation, and personal preferences will allow nurses to provide culturally competent care. By facilitating end-of-life conversations at an early stage, nurses can promote confidence and self-efficacy for patients who may fear that their religiosity and personal priorities are trivialized by acculturated family members or disregarded by their adopted homeland. This clinical article provides nurses with information about Asian Indian American Hindus' beliefs and practices, clinical implications for assessment, and suggestions to support patients' and families' end-of-life wishes.

Caste: The Origins of Our Discontent

Caste: The Origins of Our Discontent

End of Life Care Practices for Hindu Patients During COVID-19.

With coronavirus disease 2019, the risk of death has increased in the general population. In these unprecedented times and even otherwise, it is important for the health care professionals caring for Hindu patients to be aware of the end of life practices in Hinduism. There is limited information in the medical literature about traditions and practices followed in Hinduism which is observed by 15% of the world population. Hinduism is currently the third largest religion following Christianity and Islam. Based on Hindu beliefs about life, death, and reincarnation, we propose 10 end of life best practices for Hindu patients.

Religious Pluralism Among the Navayana Buddhist Women: A Study in Mumbai Metropolitan Region, India

Dr B. R. Ambedkar adopted the policy of ‘religious conversion’ to provide social justice to the Mahars—an untouchable community in the state of Maharashtra. Nearly, three and a half million people accepted Navayana Buddhism on a single day under his leadership, denouncing Hindu gods and goddesses and vowed not to accept untouchable status imposed by the caste-Hindu population. Contrary to such a radical departure from Hinduism, there is evidence that a substantial chunk of the people still follows Hindu traditions and beliefs and practices, exhibiting a culture of religious pluralism. Based on a primary field study conducted among the Navayana Buddhist women in Mumbai Metropolitan Region, the article examines and explains the causes of such manifestation in the studied population’s religious life.

BHUTA YADNA SEBAGAI AJANG PELESTARIAN ALAM DI BALI

Human life can not be separated from the natural world around it. Nature is the main source of humans to connect the chain of life. Suber food basically comes from nature which is then processed in such a way by humans. That way, it is very necessary to have actions that are caring and conserving nature so that it is maintained. In Hinduism, there is the term Panca Yadnya which contains the worship or sacrifice which is done sincerely and sincerely from the heart. One of the elements of the five Yadnya is done to the Butha to preserve nature and harmony of human life during the world called the Bhuta Yadnya. In another sense, Bhuta Yadnya is an offering made with the welfare of plants. Of course this is also related to natural conditions which are an important component in supporting the survival of human life. The relationship between nature and humans is inseparable because the two are interrelated, therefore, it is necessary to have a reciprocal relationship in maintaining a balance between the two. In this paper, it explains about the role of the Panca Yadnya ceremony or the five types of sacrifices performed in Hindu beliefs, especially regarding the Bhuta Yad whose role is to preserve nature. In undergoing the life cycle of the world, humans play an important role in preserving the surrounding natural preservation.

Pura Samuan Tiga : Perspektif Media Komunikasi Hindu

<p>The number of sect (Hindu religious schools) that developed in Bali in the past was feared by various groups would lead to religious disharmony. The formulation of the problem of this research : 1) Why did Samuantiga Temple as a medium of Hindu communication, 2) How did Hindus Use Samuantiga Temple as a medium of communication, and 3) What were the implications of Samuantiga Temple as a medium of Hindu communication. The research objective was to obtain the factors that cause Samuantiga Temple as a Hindu communication media, understand the use of Samuantiga Temple as a Hindu communication media and to obtain the implications of Samuantiga Temple as a Hindu communication media. The theory used attribution, cybernetics, sadharanikaran model and dependency theory. Data collection techniques were observation, in-depth interviews, documentation and library research, while data analysis techniques were: data reduction, display and verification.<br />The results of this dissertation study were as follows : 1) Samuantiga Temple as a Hindu communication media was caused by several factors, including : a) Theological factors namely knowledge and understanding of the divine aspects worshiped at Samuantiga Temple included the concept of worship of Śiva Buddha, Śiva Śiddhanta and Tri Mūrti. b) Socio-ideological factors, namely human thought factors regarding the structure of the community supporting the Samuantiga Temple consisting of Bali Aga/Bali Mula and Bali Apanaga. c) The historical and political factors of the power of the Bedahulu kingdom government, in line with the evolution of the level of progress of human thought in understanding God, d) The geographical and strategic location of Samuantiga Temple, as the center or center of the island of Bali so that it was easily accessible from all directions, e) Factors cultural preservation, namely the efforts of Hindus to maintain and preserve the adhiluhung cultural heritage, as a center for the application of the concept of Tri Mūrti worship in Bali. 2) The use of Samuantiga Temple as a medium of Hindu communication, including: the use of palinggih-palinggih, statues, pratima, site/pralingga Ida Bhatara as a medium of concentration of Hindus. The five gita is a complementary media stimulating the concentration of the mind in worship, while the </p><p>offering/upakara serves as a medium for offerings and purification.3) The implications of Samuantiga Temple as a medium of Hindu communication, included : Implications of strengthening sraddha and devotional services in the form of the strengthening of the Hindu beliefs of the Samuantiga Temple pengempon; the implication of Samuantiga Temple as a center for spiritual education; the implications of regulating the family recruitment strategy, namely how to anticipate household needs in connection with the cost of work in Padudusan and the implications for the security of Pakraman/customary villages and the existence of KahyanganTiga in Bali.<br />The findings of the research in Samuantiga Temple are : the Balinese version of the Hindu Communication Model, namely the process of delivering one's Vedic messages to others (Hindus) through the implementation of ceremonies yajña in the Balinese tradition, accompanied by bhāva and taste elements so that the sahridayata (common understanding) is achieved as the main goal to be achieved in the communication process, so that vertical harmonious relationships (parhyangan, palemahan) and horizontal (pawongan), was abstract, its communicantwas not limited to humans.</p>

БАЛБИР МАДХОПУРИ. ТЕРНИСТЫЙ ПУТЬ (ГЛАВА ИЗ АВТОБИОГРАФИИ «ОБРУБЛЕННОЕ ДЕРЕВО»)

The commented translation of a chapter from the Chāṅgiā rukh (Against the Night) autobiography (2002) by Balbir Madhopuri, a renowned Indian writer, poet, translator, journalist and social activist, brings forward episodes from the life of Dalit inhabitants of a Punjab village in the 1960–1970s. Following the school of hard knocks of his childhood in the chamar quarter of Madhopur, a village in Jalandhar district, Balbir Madhopuri managed to receive a good education and take to literature. He has authored 14 books including three volumes of poetry, translated 35 pieces of world literary classics into Punjabi, his mother language, and edited 42 books in Punjabi. In 2014, he was awarded the Translation Prize from India’s Sahitya Academy for contribution to the development and promotion of Punjabi. Narrating the story, Balbir Madhopuri shares memories, thoughts and emotions from early days that determined his motivations to struggle against poverty, deprivation and injustice. The chapter Kãṭīlī rāhõ ke rāhī (The Thorny Path [Madhopuri, 2010]) tells readers about the destiny of low-caste Punjabis as well as about village traditions and rituals featuring Hindu, Sikh and Muslim beliefs deeply intertwined in the Land of Five Rivers. Memories of childhood joys and sorrows go side by side with Balbir Madhopuri’s reflections on social oppression and caste inequality that still remain in contemporary India’s society. This commented translation is the final one in a series of four chapters from Balbir Madhopuri’s autobiography scheduled for publication in this journal in 2020.