Hinduism—The eBook
The First Comprehensive E-Text Introduction by Hillary Rodrigues

Hinduism Online:
Class Discussion Questions

  1. Chapter 1
    1. What complexities arise when attempting to define “Hinduism?” Do you think that these complexities will continue as Hinduism evolves over time?
    2. Why might the discovery of the seal depicting the “ithyphallic-proto Siva” be important to Hinduism?
    3. Discuss both the Cultural Diffusion Hypothesis and the Indo-European Migration Thesis. Which of these theses do you think is stronger, and why?
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  3. Chapter 2
    1. Is Uddalaka’s description of “Being” similar to the Upanisadic description of Brahman? Why or why not?
    2. Ayurveda is still widely practiced today. Discuss possible reasons for its continued practice.
    3. To what degree do you think Max Müller’s speculations on the origin of religion affected the evolution of Hinduism, and why?
    4. What appear to be similar motifs in the asvamedha and agnicayana rituals?
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  5. Chapter 3
    1. Why do you think Hinduism does not have a single authoritative cosmology? And, do you think this has had a positive or negative impact on the tradition?
    2. Many of the Vedic hymns make statements about the nature of the gods, the creation, or aspects of reality, and often such statements are framed as questions. Why do you think this is so?
    3. There are a few general beliefs regarding cosmology which Hindus agree upon. What are some of these general beliefs, and why do you think they are agreed upon while other beliefs are contested?
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  7. Chapter 4
    1. What impact do you think the Purusa Sukta hymn of the Rg Veda has had on Hindu religion and society?
    2. How is status determined in Hindu society, and how do notions of status affect Hindu religion?
    3. According to the Havik Brahmins, even the gods are susceptible to the hierarchies of purity and pollution. Why do you think this is so?
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  9. Chapter 5
    1. What is the Sanskrit term for life-cycle rites?
    2. Describe the yajñopavita.
    3. What are the four life-stages prescribed by orthodox Hinduism?
    4. Can men from the twice-born classes take on wives from lower classes?
    5. Define Sraddha.
    6. List the four goals deemed worthy of pursuit by orthodox Hindus.
    7. What are the eight categories of marriage provided by Manu?
    8. Nowadays, this term is used to designate any kind of teacher.
    9. This is viewed as the regulator of the two goals kama and artha.
    10. Define saubhagya.
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  11. Chapter 6
    1. Do you think Hindu notions of purity and impurity enter into the realm of Indian language?
    2. How do you think the notions of Siva and Sakti as the quiescent male and active female principles have impacted the Hindu tradition?
    3. Sanskrit language is created through the union of consonants and vowels, likened to the union of Siva and Sakti. What do you think this says about the Sanskrit language?
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  13. Chapter 7
    1. Patañjali states that Yoga is the ending (nirodha) of the whirling (vrtti) of thought (citta). If Yoga means “union,” how might ending the turnings of thought be regarded as “union?”
    2. Discuss Vaisesika’s category of non-existence, and come up with some examples of things that contain a quasi-existence through the words that designate them.
    3. Discuss why you think the Nyaya and Vaisesika darsanas have received sparse attention since the ascendancy of western logic, mathematics, and science.
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  15. Chapter 8
    1. What are the two main Hindu epics?
    2. Which epic is said to have taken place in the Treta Yuga?
    3. How many kandas make up the Ramayana?
    4. Define svayamvara.
    5. Who is Surpanakha?
    6. What is the name of the monkey general in the Ramayana?
    7. In what manner was King Janaka’s daughter born?
    8. Who is the Mahabharata’s author?
    9. Who are the Pandavas and the Kauravas?
    10. For how many years were the Pandavas exiled into the forest?
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  17. Chapter 9
    1. Discuss why you think it is effective that the Gita does not present a simple, unified philosophy.
    2. What is the supreme sacrifice as mentioned in the Gita, and what might the consequences of such a notion of sacrifice be?
    3. Karma yoga involves action without attachment. Discuss whether you think attachment might ever be considered helpful in the quest for enlightenment.
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  19. Chapter 10
    1. Does Siva’s polar associations with eroticism and asceticism reveal something fundamental about human tensions.
    2. Is is possible to distinguish characteristics that make Saivism, Vaisnavism, or Saktism more appealing than their other two counterparts?
    3. Are Hindu goddesses, more typically than gods, associated with blood, and features of the landscape? If so, why?
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  21. Chapter 11
    1. PrahlAda and Bali are considered to be dharmic demons. Discuss the meaning of dharma, and the ways in which might be possible for a demon to be dharmic.
    2. Do you think that there are ancient socio-political realities embedded within the Pura?ic accounts, or do you think it is more likely that they are primarily literary compositions?
    3. In Hinduism, why do you think there is a trend to include marginal deities within the “family” of the mainstream gods and goddesses?
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  23. Chapter 12
    1. If it is regarded as poor taste to request favors from deities, why do you think it is so common for people to do so?
    2. Do you think that the term “orthodoxy” is a problematic one, especially in terms of the “Great Tradition,” and if so why?
    3. Even the most rudimentary temples often incorporate the dual symbolism of the male and female principles, why do you think this is the case?
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  25. Chapter 13
    1. Why do you think Sankara regards the path of transcendental knowledge (jñana marga) as the ultimate means for the removal of ignorance and the attainment of liberation?
    2. Why do you think Ramanuja thinks it is meaningless to comprehend, relate to, or speak about a Nirgu?a Brahman? Do you agree with him, and why?
    3. If it is ultimately the Lord’s decision to liberate a being, done through the descent of his grace, the goddess Sri, then what do you think is the point of following a path such as bhakti?
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  27. Chapter 14
    1. Why does Tantra strive to transcend traditional boundaries of purity and pollution, auspiciousness and inauspiciousness, and how is this viewed within the orthodox tradition?
    2. Why do you think the ideology of secrecy is so important to the tradition of Tantra, and do you think this ideology is helpful or a hindrance to the tradition?
    3. For what reasons do you think Kashmir Saivism accepts the tattva scheme found in Sankhya and Vedanta systems, and yet subordinates them to categories of their own? Why accept the tattva scheme at all?
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  29. Chapter 15
    1. Ramakrishna Paramahamsa found an underlying unity amongst a variety of religions, an underlying unity that is characteristic of the Hindu tradition. Do you think that Hinduism could be classified as a “universalistic” religion, why or why not?
    2. Humanism’s focus is on human beings, and their creative expressions and potential. In what ways does Hinduism take a Humanistic approach, if any?
    3. Discuss the relationship between the religion and politics of India, do you think this relationship has managed to strengthen or weaken Hinduism?
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  31. Chapter 16
    1. Why do you think the Hindu epics are so important to Balinese culture?
    2. What do you think was the appeal of Hindu culture that made it spread beyond the confines of the Indian subcontinent?
    3. What role does geography play in shaping the religious character of a particular area? Can you use the contexts of Nepal and Southeast Asia as examples?
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  33. Chapter 17
    1. Yoga has entered the mainstream in the West and is widely practiced as a form of physical fitness often excluding its enlightenment purposes as described in ancient yogic texts. Do you think that it is still appropriate for Westerners to call it Yoga, why or why not?
    2. Gangaji claims a Hindu spiritual lineage, but is not of Indian origin. Do you think this would be looked upon more positively or negatively by Western students seeking a “Hindu” guru?
    3. In what ways do you think Hinduism changed as it entered the West? Do you think its movement into the West caused Hinduism to simplify itself, or do you think it has become more complex through the process?
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  35. Chapter 18
    1. Why is the figure Satya Sai Baba so important to contemporary Hinduism?
    2. The most renowned Sankaracaryas, and their monastic centers, are the closest that Hinduism comes to having a centralized authority or cornerstone of orthodoxy. Do you think this is important for Hinduism, why or why not?
    3. Discuss whether you think Hinduism is changing the Western world, or whether the Western world is changing Hinduism.
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