Samsara is the Indian term for what westerners call reincarnation.[1] Though this was not native to this area of the world, reincarnation is the concept of transmigration of souls. In its earliest form, it seems that this teaching dealt with people being born again as other people. However, it didn’t take much development to propose that rebirths are on different levels. Perhaps one could come into the world again as a plant, lower animal life form, and if lucky, another human. It is interesting to note that there is literally no trace of this belief in the original Vedic texts.[2]

The second important concept is that of karma. There is not English word that carries a satisfactory meaning, so the word is carried over and used in our language. Karma is what determines the level at which someone is reborn, as well as the fortune they will experience throughout life.

Cultural Fallout

The harshness of karma was needed to explain the castes that had developed in India. Though it would be somewhat speculative to identify if the society caused the religion or the religion caused the society, both developed in tandem and complimented each other.

Another effect was a pessimism that must necessarily follow. If the only reality and true hope of life was to be absorbed into “cosmic conscious” or Brahman, day to day experiences seemed to hold far less meaning. Asceticism was on the rise, as monks removed themselves from earthly involvement in the pursuit of a holy life. Yet the virtuous life seemed farthest from those who sought it most.

One Hindu cried, “Oh, would that I could be delivered from the power of my karma over me! Would that I could find my way into a state of being where misery would be at an end and only joy remain!”

Hindu Teachings

Hinduism teaches three venues for salvation. They are neither complimentary nor exclusive, and which path one pursues is often decided by his caste and station in life.

The Way of Works prescribes to the devotee many rituals and religious duties that contribute good karma to aid in a better reincarnation. Many of these ceremonies reinforce caste distinctions and guide every important and mundane event in life. This disengaged, ritual worship was later carried over into Buddhism with the use of a “prayer wheel”:

Not strictly wheel-like, [a prayer wheel] is to be described as a barrel revolving on an axis and containing written prayers and books of sacred writing inside. Many Tibetans carry miniature prayer-wheels about with them everywhere. One may not have a thought in one’s head, but to turn the crank and toss the prayers about is an act of devotion which will assure the Buddhas one’s heart is in the right place. Some prayer-wheels have paddles attached to them so that the blades may be dipped into a running stream and the prayers be revolved automatically from one year’s end to another, to the great merit of the owner.[3]

The Way of Knowledge was another way of obtaining salvation. This is possible because the source of suffering and evil is believed to be ignorance. However, this knowledge is not simply a collection of facts a Westerner might think and carried the idea of perception or discernment. Man often perceives himself as a separate entity. However, this is not the case, and since there is only one reality, ones sense of self must shift to a deeper, infinite level. Later Hinduism went so far as t teach, “The physical universe, the individuality of the soul, rebirth itself, are all illusions…” [4]

The goal of reincarnation is the extinction of existence. At this point one is absorbed into the one ultimate reality and truly becomes one with the universe. A foretaste of this is achieved through yoga when one realizes oneness with Atman. This should produce a detachment from the physical world. What seems to be one will separate into two. A yogi will see himself as manifestation of the one consciousness and physical “self” is the barrier that keep this realization from being finally consummated. Many Hindu will begin to view their lives in the third person. “Thinking of oneself in the third person does two things simultaneously. It drives a wedge between one’s self-identification and one’s surface self, and at the same time forces this self-identification to a deeper level until at last, through a knowledge identical with being, one becomes in full what one always was at heart.”[5]

Illustration: (Upanishad metaphor) There is a rider who sits serene and motionless in his chariot. Having delegated responsibility for the journey to his charioteer, he is free to sit back and give full attention to the passing landscape. In this image resides a metaphor for life. The body is the chariot. The road over which it travels are the sense objects. The horses that pull the chariot over the road are the senses themselves. The mind that controls the senses when they are disciplined in represented by the reins. The decisional faculty of the mind is the driver, and the master of the chariot, who is in full authority but need never lift a finger, is the Omniscient Self.

The Way of Devotion is the last of the three to develop and seems most familiar when compared to other faiths. This devotion is primarily toward the three main deities in popular Hinduism.

  • Brahma is the creator and corresponds to “high god” worship of primitive people. However, he is not often worshiped. Hindus have a “deistic” faith in Brahma in that he is not seen as actively involved in the affairs of men.
  • Shiva is the destroyer. He is greatly feared and fervently worshiped. Hinduism has made him a very complex god who is also associated with life, energy and reproduction. He has many consorts and associates, and in some areas of India, the worship of this god could be seen as a religion of itself.
  • Vishnu is the preserver, primarily of good and values on earth. He is a central theme of the Vedic scriptures and is seen as a sun-god “redeeming” the world from darkness. He is often believed to have become a human several times. In these incarnations he is remembered as an avatar.[6]

Witnessing to a Hindu

  1. Emphasis the exclusiveness of the Gospel. Since some have estimated that a Hindu worships as many as 330 million gods, it is necessary to stress that one cannot simply add the Christian God to their personal pantheon. (John 14:6)
  2. Emphasis God’s law, and that no person can live up to its requirements. Romans 2 assures us that people have a universal upstanding of God’s law, and by stressing this aspect of truth a Christian can help the Hindu see that their system requires unattainable standards of perfection.
  3. The caste system is cruel and unjust. Christianity promises freedom in Christ.

JAINISM

Jainism, like its counterpart religion of Buddhism, can be seen as “heresies” of Hinduism. Much is borrowed from the more ancient faith, but enough is different to make it distinctly its own. Like many of these religions, we find that history has recorded for us a founder whose life is to be emulated.

Tradition remembers the founder of Jainism as Mahavira, though his real name was Nataputta Vardhamana. He was born in 599 B.C. in India.[7] He was actually the last of a twenty four mahaviras, or “great heroes”. These men are worshiped because they “built crossings” between this life and Nirvana. He was a prince, quiet near the top of India’s caste system, but not content to let the Brahmins have sole access to Nirvana. He determined to keep his station in life until his parents died, which they did when he was a young man. He counseled with his oldest brother for permission, then spent the next twelve months distributing his gold, chariots, troops, and worldly possessions. This done, he joined a group of monks on the edge of town and lived with them for several months.

In order to join the monks he gave up everything he had on him but one robe, pulled five handfuls of hair from his head, and vowed to “neglect my body and abandon the care of it.” After several months of communal living with the monks he struck out on his own, leaving the last possession he had left-his robe. Now entirely exposed to the elements, he determined to free himself from the karma of life through two simple principles. First he would practice the strictest asceticism, and secondly, he would not harm any living thing. The latter of these is referred to as ahimsa. This teachings has come to definite Jainism, and is so strictly understood that the ultimate act of asceticism, which above all else would assure one of liberation, is to starve oneself to death.[8]

The accounts left for us of his asceticism are severe indeed, and sometimes even incredible. He was constantly on the move, never spending more than one night in a village or more than five in a town so he would not develop attachments to anyone. He walked with a broom, sweeping the path in from of him lest he inadvertently step on an unsuspecting insect. He never slapped or even scratched at the bugs that infested his unwashed body, and would only eat food that was prepared for someone else and left over, and never raw. He did not speak to, and never answered those who greeted him with question or salutation. In fact, the liberal interpretation of his teachings that developed after his death allowed for the wearing of one garment (Shvetambaras), while the conservative sect (Digambaras) insisted that religious duty, at least, be conducted while “clad in atmosphere”.[9]

Jainism today is thought of as a peaceful religion that coexists with Hinduism in India, where their number has reached ten million. A Jainist would believe that every soul is potentially divine, though there is no clear teaching about god. (Hence, this religion is an exception to the generalization that eastern religions are monistic.)[10] Worship is directed toward people who have been victorious of karma.

Karma is thought of as physical particles instead of an invisible force. These particles could be visualized as dust of atomic particles that cling to one’s soul and causes bad effects. Though wrong actions are the primary reason these stick to a soul, it is possible to have the right mental attitude that prevents or shortens their cling as well. They believe souls are immortal, and matter is both eternal and evil.

Witnessing to a Jain

  1. Jainism devalues human life in comparison to Christianity, which elevates human life. Scripture teaches that man is to have dominion over nature. While this does not give license for heedless or reckless disregard for animal or nature, it certainly distinguishes humans as on a higher level.
  2. Jainism, as a false religion, emphasizes works instead of grace. Titus 3:5 reminds us that it is “now with works of righteousness” that we are saved.

Buddhism

The life of Buddha is probably more fascinating in legend than it ever was in real life. Like all legends, though, it becomes impossible to distinguish between facts, exaggeration, and outright fabrication.

Buddha, or Siddhartha Gautama, was born into a wealthy family in 560 BC to a father who aspired for his son to become a “universal monarch”.[11] It is said that soothsayer told his father before his birth that his son would either become the emperor of all India or a homeless monk. Taking the prophecy seriously, he attempted to keep from young Buddha anything that might drive him to religion. All of his attendants were young and fair. Even when he was old enough to travel men went before him clearing all signs of poverty, age, and illness.[12]

It was not until Buddha was a young man, a prince in his own right, that he finally learned of the fate of all men. One day while out riding he saw a feeble, decrepit old man. Witnessing age for the first time, he demanded the cause of this man’s calamity, and learned that death awaited all men. Another day he saw a diseased man, and shortly afterward one dead and carried in a bier. His inner peace was instantly destroyed. He was in constant turmoil until a visit by a robed ascetic who gave him hope for regaining peace.

So determined was Buddha to find inner peace, he left home and family while in his teens and went to study with some ascetics. After his six-year quest, having explored both philosophic meditation and bodily asceticism, he gave up in despair. He began to nourish his almost famished body. It was in this more relaxed state that he realized it was his desire that kept him from finding the peace he sought for. After such rigid discipline, he found himself without ______. In ecstasy he declared victory; he had found enlightenment. The “middle way”, neither overly austere nor indulgent, had been discovered. His first sermon explained this principle:

These two extremes, monks, are not to be practiced by one who has gone forth from the world. What are the two? That conjoined with the passions and luxury, which is low, vulgar, common, ignoble, and useless; and that conjoined with self-torture, which is painful, ignoble, and useless. Avoiding these two extremes the Blessed One has gained the enlightenment of the Middle Path, which produces insight and knowledge, and leads to calm, to higher knowledge, enlightenment, nirvana[13].

The height of religious experience was to free oneself from all desire, earning the title of arahat. To these it was promised that “their old karma is exhausted; no new karma is being produced; their hearts are free from the longing after a future life; the cause of their existence being destroyed, and no new longing springing up within them, they, the wise, are extinguished at death like a lamp”.

One of the simplest encapsulation of Buddhist doctrine is found on page 172 of John Noss’ book Man’s Religions: “Where life becomes miserable, the suffering is always found to spring from indulgence of some form of desire; hence, such desire is to be abandoned, done away with…” This desire can be seen in the Ten Precepts ascribed to by Buddhist monks:

  1. Refrain from destroying life
  2. Do not take what is not given.
  3. Abstain from unchastity.
  4. Do not lie or deceive.
  5. Abstain from intoxicants.
  6. Eat moderately and not after noon.
  7. Do not look on at dancing, singing, or dramatic spectacles.
  8. Do not affect the use of garlands, scents, unguents, or ornaments.
  9. Do not use high or broad beds.
  10. Do not accept gold or silver.

Moral permissiveness is easily incorporated into such a creed. Buddha himself advised, “Let therefore no man love anything; loss of the beloved is evil. Those who love nothing and hate nothing have to fetters.” To achieve this state of “non-desire”, an Eightfold Path was outlined.

  1. Right belief
  2. Belief in the fourfold path:
  3. Life means suffering
  4. The origin of suffering is attachment
  5. The cessation of suffering is attainable
  6. The path to cessation of suffering-the eightfold path.
  7. Right aspiration
  8. Right speech
  9. Right conduct
  10. Right means of livelihood
  11. Right effort
  12. Right mindfulness
  13. Right meditation

Buddhism Today

With over 400 million followers, it is a close rival with it’s “parent” religion of Hinduism, currently claiming around 900 million adherents. That it is inconsistency with Christianity goes without statement, and is apply demonstrated in the belief of reincarnation. Hebrew 9:27 states, “It is appointed unto men once to die, but after this the judgment:” Whether one views Buddhism as a religion or philosophy, it is inherently anti-Christian and has been used by the Devil to blind many millions throughout history.

Witnessing

  • Reincarnation. Hebrews 9:27
  • Depravity of man. Romans 3:10
  • Deity of Christ.
  • Eternal Security

- Stress grace. Matthew 11:28 - "Come to Me, all you who labor and are heavy laden, and I will give you rest."

Hinduism Today

In modern culture, Hinduism is often seen as a broad-minded approach to religion. However, careful examination reveals that there are stark disagreements between Hinduism and common intuition and experience.

Non-Dualism

Many Hindus would believe in a non-dualistic world. This view of the world would deny the distinctions that seem apparent to most people. Distinctions such as male/female, cold/hot, good/ bad, just/unjust, and self/other. This belief is summed up in the familiar symbol of the ying and the yan.

The Yang and the Yin