Hinduism is associated with many deities; some possess great power, while the attributes of others are somewhat limited. Despite this multiplicity, the most worshipped gods in Hinduism are Vishnu, Shiva, Ganesha, and Karttikeya. The Hindu Trimurti, which can be interpreted as triple forms or trinity, consists of Brahma, the creator, Shiva the destroyer, and Vishnu, the preserver (Brahmananda). Brahma is the first deity among Trimurti gods. The history of how Brahma came to being is heavily debated. Some myths posit that he was born from the primordial energy (Maya) and Brahman, the supreme being (Hazen, 2003). Other tales suggest that Brahma was born from a lotus flower. Whichever the case, Brahma of the Trimurti created the universe with the aid of 11 forefathers, seven sages, and Manasputras , a baby born of his mind but not his body. The fact that Brahma also created Vishnu and Shiva makes him the originator of the other two Hindu Gods that constitute the Trimurti. Furthermore, since he is the creator, then by inference, his function in the Kalpic life cycle can be described as the giver of life.
Vishnu, on the other hand, can take up various forms, an endeavor that allows this god to adopt different manifestations and perform a plethora of functions. Vishnu is deemed the Lord of sustenance and preservation. Vishnu preserves the universe, and for this reason, he is sometimes perceived as being more important and powerful than Brahma. The fact that Vishnu sometimes appears and Brahma emerges from his navel has resulted in the emergence of the myth that he may have created the creator (Hazen, 2003). Vishnu’s function in the Kalpic cycle is advancing dharma, which can be contextually defined as the way of the gods, by sustaining life
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The third deity, Shiva, is referred to as the destroyer, the slayer of demons, and reserves authority over immortality, rebirth, and death. According to Hinduism mythology, Shiva is known for his anger, and this attribute is directly emulated by his followers, the Shaivite, whose religious premise is based on austerity. The doctrine accommodates extremism and self-inflicted harm being done as a means of demonstrating devotion. Although Shiva, just like many gods associated with Hinduism, can adopt many forms, one of which is Nataraja. Nataraja means the lord of the dance, and this explains why those that are loyal to this deity express their adoration and worship through dance. Shiva’s role in the Kalpic life cycle can be contextually described as the taker of life.
The caste system has a pervasive impact on the mannerism in which a Hindu individual may go about his or her day to day activities. The current caste system has been in operation in India for a considerably long time, given the fact that its introduction has been attributed to the influence of non-Brahmaniized tribes that were deemed responsible for the Purus a sukta (Hazen, 2003). Although the level and basis of social stratifications differ across societies, the early demonstration of the caste system can be deduced from the fact that royalties and priests were already socially differentiated from commoners. However, today’s more rigid and clearly defined caste and its association with heredity mean that Hindus have to observe the system given the fact that the religion is anchored on the concept of birth, living, death, and rebirth. Therefore, it would be illogical to refute one’s social cluster, when indeed, it could be punishment for atrocities committed in a past life. Different denominations within Hinduism are classified differently. For instance, Brahmans are considered to be superior to all others because implicitly created from the head of the Purusa (Low & Muniapan, 2011). Conversely, Nigrun traditions are deemed to be associated with the lower caste. Although this social system placed Hindus that believed in different doctrines in different groups based on heritage and the supposed story of origin, people are becoming freer to interact with each other today. Therefore, from this juxtaposition, it can be inferred that the system is somewhat deteriorating.
Although Hinduism and Christianity may differ on aspects such as the core doctrine and how life should be approached, the two religious groups have shared attributes. For instance, one of the principles beliefs of Hinduism is Dharma, which means the way of the gods, or by extension, leaving moral life. Such a principle is evident in Christianity, which emphasizes the importance of following the footsteps of Christ (Avery, 2017). Furthermore, just like Christianity, which emphasizes the importance of working hard but remaining enrooted on the path of the Lord, Hinduism also endorses the idea of living morally by remaining diligent, hardworking, and committed. Moreover, Christians are encouraged to leave fulfilled lives by following the example of Christ. This concept is also demystified in Hinduism, through the principle of Karma. Both religions encourage people to seek enlightenment (Avery, 2017). The notable difference between the two religious affiliations is while Hinduism conceptualizes that people are born, live, die, and are reborn, Christians only believe in one life.
When engaging a Hindu with the gospel of Jesus Christ, it is integral that emphasis is placed on the similarity between the two religions rather than the differences. A Hindu might take an accommodating view of Christianity if he or she thinks that most of the principle underlying beliefs are the same. In this accord, it will be integral that aspects such as the fact that both religions encourage their believers to seek enlightenment, live moral lives, and follow the way of God. It would also be useful to try to elucidate some similarities from doctrines that are different. For instance, both religious beliefs that at the end of life, eternal peace awaits one; Although Hindus believe that one might have to leave several lives, the underlying goal of living a righteous life is the same for both religions.
References
Avery, V. J. (2017). From the Sacred to the Holy in the World’s Religions: Judaism, Christianity, Islam, Hinduism, Buddhism. In The Palgrave Handbook of Mimetic Theory and Religion (pp. 257-263). Palgrave Macmillan, New York.
Brahmananda, S. You Are Brahma, You Are Vishnu, You Are Shiva.
Hazen, W. (2003). Inside Hinduism (eBook) . Lorenz Educational Press.
Low, P. K. C., & Muniapan, B. (2011). Organisational development and the Hindu trinity: Brahma, Vishnu and Shiva on leadership, culture and change. International Journal of Indian culture and business management , 4 (5), 491-505.
