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Nolan's Oppenheimer released this weekend, and I wanted to use this opportunity to both post an excellent paper about Bhagavad Gita's influence on the man and a short introduction to Hinduism to illustrate just how different it is from Abrahamic religions.
https://web.archive.org/web/20131114032416/http://www.amphilsoc.org/sites/default/files/proceedings/Hijiya.pdf
Hinduism is an umbrella term for a group of philosophical schools which is practised by people living east of the Indus River (the word Hindu is derived from the root word Sindhu, which was the Sanskrit name for the river). What is commonly understood as Hinduism in the west today (and India to a large extent) is the most popular school, called Advaita Vedanta (a monist philosophy that champions polytheism whose metaphysical view is panpsychist). Unlike Abrahamic religions, it is very difficult to define who a Hindu is, as the schools itself have very varied philosophies. In all, there are 10 major schools of philosophies, consisting of varied views from hedonistic atheism to monotheistic theism, with both dualist and monist views (there is also btw dualistic non-dualism). To quote the Supreme Court of India-
The diversity in schools and inherent intentional contradictions even in a singular school makes it difficult to distil an understanding to a western audience makes it difficult to explain Hinduism to someone who isn't brought up in the culture. So I will focus on explaining the concepts of Dharma, Samsara, Karma and Moksha, which are mostly (always an exception) common to the different philosophical schools.
Dharma - Ask any modern Hindu on what does Dharma mean, and you would almost always get the answer as religion, despite this word only recently taken on that meaning and despite being far removed from the real meaning. The fact that describing its actual meaning is also difficult because it is so tied to the culture hasn't contributed in correcting this error in the mind of modern Hindu. Dharma is tied to an inherent cosmological order called Rta, and is the behaviour that is in accordance with it. It has been translated as duty, law, virtue or an obligation towards the world, and though they come close, I feel none of them describe the essence of it. A better way to understand is "what is right" on an individual and contextual level. What that means is there is no universally prescribed set of behaviours for a person to be Dharmic. A person's Dharma depends on a wide variety of factors depending on but not limited to their personality, their background, the stage of life (ashram) they are in and can be in active conflict with another person's Dharma. The principle texts even are full of contradictions regarding it. For example, Mahabharata, the epic poem of which Bhagavad Gita is a part of, is littered with multiple characters arguing "Ahimsa parmo dharma" or "non-violence is the highest dharma" despite the Mahabharata being a story about war. Even the main antagonist of the Mahabharata, Dhuryodhana, routinely uses what the characters exclaim as Dharmic to do acts which are Adharmic (opposite of Dharma).
Samsara - Literally meaning the world, it is philosophically used to describe the wandering aimless journey of the soul (Atman) through cycles of birth and death, multiple lives as multiple beings through the universe. Tied very closely to the theory of Karma (more on that later), the samsara is the fundamental condition of living beings who experience pleasure, pain, joy, sadness tied to the material world. The conditions a person gets born in and the things a person experiences varies in different life, but the one thing that is certain is suffering (will cover this point more in the next section).
Karma - Commonly Karma is thought to mean as "what goes around, comes around", though it literally means "action". It's the theory of Karma that means your good deeds have good effects, and bad deeds have bad effects. If you do a good Karma you accumulate merit or Punya, conversely bad Karma begets you demerit or Paap. Mind you, Karma also takes in account the intention behind the action rather than the action itself. During multiple lifetimes, your Punya and Paap either gets you appropriate circumstances or you go to Swarga (heaven) or Narka (Hell). The heaven and hell in Hinduism differs from Abrahamic religions' concept of it in two ways. First there is no required belief you need to hold to get into there, even if you believe in a flying spaghetti monster if you live a Dharmic life you get into Swarga and even the fervent believers living an Adharmic life will get into hell. Second, it is not eternal, eventually your accumulated Paap or Punya will get exhausted, and you return to Samsara and the cycle of reincarnation again. This cycle of reincarnation is the real jail, you take birth, you suffer, you find momentary joy, suffer some more, again and again and again. Maybe in some birth you finally get Dharma, you do good deeds, and that reflects in your current or the other life, but take another birth and all the understanding is lost, and you start with scratch again. Samsara is eternally changing and living in Samsara means you will get attached, maybe to pleasures, maybe to people or to life. It is certain that things will end, or you would lose them and that will cause you suffering.
Moksha - If you are destined to suffer why accumulate good Karma in the first place, doesn't it seem all too pointless to just continue again and again. Hence, the highest goal in Hinduism isn't to accumulate good deeds, but to escape this cycle of reincarnation or attain Moksha. What the nature of it is and how to achieve it varies from school to school. Moksha is often equated to enlightenment and nirvana. In one school, it is described as a cessation of desire (Buddhism) in another removal of Ahamkara(a false ego created by oneself) or yet understanding your being. In Bhagavad Gita, the path to attain Moksha is said to lie in the 4 Yogas namely, Karma Yoga (acting without any attachment to the result of your actions), Jnana Yoga (pronounced as gyan meaning knowledge, it means understanding the nature of reality through knowledge), Bhakti Yoga (surrendering your ego and self to a deity) and Raja Yoga (introspection and understanding oneself using meditation).
This a very incomplete and limited explanation of the concepts which are vast and have a diverse set of views between different sects of Hinduism, so take that with a grain of salt.
PS- I have used a lot of words from Sanskrit and a lot of these words aren't pronounced as they are spelt(in many of them the a is silent) in latin script, so here's a list of how you would pronounce some of these words- Gita - Geet Advaita - Advait Vedanta - Vedant Swarga - Swarg Narka - Narka Karma - Karm Yoga - Yog Rta - Tr Samsara - Sansaar Moksha - Moksh Ahamkara - Ahankar(n is silent)
Wow, super interesting to see how the Hindu use of the word seems to differs from the use of the word in western meditation circles, which might be more like "Ultimate Truth", or "Behaviors in harmony with the Ultimate Truth", where Ultimate Truth is understood to be the truth of No-Self, achieved by enlightened beings. So there "Dharma" means something like "the set of knowledge and behaviors that lead to Enlightenment, as well as the knowledge gained from Enlightenment"
In Buddhism this is Anatman or Anatta (Sanskrit or Pali, much of Buddhist writings are in Pali). Its is the negative prefix A- before a word mentioned earlier in this thread concerning Hinduism, Atman.
In short the major schools of Hinduism all agree on the existence of the Atman, a universal "self" or essence of an individual. There is some overlap here with the western concept of a soul. In the single clearest division of Buddhist teaching and Hindu, the Buddhists reject the existence of the Atman/Self as illusory and a hindrance to moksha.
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Because, you are talking about the Buddhist version of the word. It isn't the same as the more orthodox Hindu schools versions. The Western version isn't even the same as the Buddhists, but it's closer to it.
I’ve always looked at Buddhism more like Hinduism, with most of the fancy God’s and supernaturalism cut out of it. There’s a ‘lot’ of overlap otherwise, between the two.
Buddhism’s often looked at as an atheistic religion, that either has no God’s at best, or “doesn’t make use of God’s,” at worst, in its practice. But it’s open to anyone’s use and import of the concept. Theravada and Mahayana Buddhism don’t make very heavy use of the supernatural when you compare it to Tibetan Buddhism, which makes ‘very heavy’ use of the supernatural.
Eh, the Buddhists say they don't believe in God, but the way they talk about Dharma or the Buddha nature is indistinguishable from how other religions talk about God. The contradictions seem to be the point in Buddhism though. It seems like they are trying to play a joke on you by passing off obvious contradictions as if they really make sense if you think about them enough. And then after you've wasted your life meditating on them you don't want to admit you got duped so you keep passing it on.
I've noticed this in the way some Pure Land traditions interact with Amitahba, or some ethnic traditions like the Tibetan's retain their traditional polytheistic gods, but in the Cha'an descended Mahayana traditions or the Sri Lankan descended Theravada there's nothing like the treatment of Siddhartha Gautama as a deity.
There are jokes though, something the Abrahamic faiths seem pretty light on. In general the laity don't seem to take it as seriously as the monastics do, its largely an ethnic church where you go to temple on certain times and perform certain traditions, try to live my a set of moral norms, and don't get all to bothered over it day to day. Buddhism also leaves space for traditional superstitions to co-exist in many cultures like the relationship with Daoism and Trad. Chinese folk beliefs or with Shinto in Japan.
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