12 sentences on each of questions - Essay Example

Religion and Theology The fundamental tension between the Vedic and post-Vedic time periods Vedic initiation was a crucial time in a boy’s life. This is because it separated him from his carefree childhood life in preparedness for adulthood. This transition period was marked with much tension as it encompassed many adult responsibilities. The boy was required to select an āśrama after adequate teachings about the duties of different types of āśrama. This was done to enable the boy make right future decisions including choosing of a vocation.

The original formulation of the āśrama systemThe original formulation of this system was found in the oldest documents. These oldest documents were the Dharmasutras, Vasistha, Apastamba and Baudhayana. They contained the subject of Dharma. The original formulation suggests four āśrama which are; the student, householder, renouncer and the hermit. By the virtue of being named as the āśrama, the four modes of life have their independent religious and social institutions. Furthermore, they were given their own legitimacy and theological valuation.

Classical formulation of the āśrama systemThis formulation posits the āśrama as mandatory modes of life which are suitable for various phases in the life of a human. The classical formulation eliminates the aspect of choice which was central in the original formulation. The āśramas, in this case are converted to temporary periods as opposed to previously permanent vocations. Renunciation is the final phase which occupies a man’s life. As such, a person passes through different āśramas in an orderly manner.

This takes place at different times in a man’s life. The first phase begins when a boy undergoes verdict initiation. This is what is considered as entry into the āśramas and the initiatory studentship is regarded as the first āśrama. This phase concludes with a ritual birth which indicates that the student can return to his parent’s home where he finds a partner. The “bare-bones” conception of karma and contemporary interpretationsThe “bare-bones” conception of Karma claims that right and wrong actions produce good and bad consequences for the agent who performs them.

Many scholars have come to consensus to suggest that the theory of karma can be understood in terms of samskaras, which means dispositions or habits to repeat similar actions in the future. The contemporary interpretation of karma is that sankaras produce phala. The contemporary interpretation can be said to be plausible as a person needs not commit to the theory of Karma per se to admit that actions contribute to habits, some of which lead to success, others of which lead to failure.Three reasons to avoid desire in the BhagavadgtāDesire is a source of anger, delusion, memory loss and death of the spirit.

This eventually leads to perishing on one’s spirit. As such, desire snatches one’s sense of control. Desire is the root of all suffering. This denies one serenity and consequently happiness. Desire deludes a person. This happens when one clings to cravings, self-centeredness and possessiveness. The attachment (bhakti) of parental affectionThe affection can be expressed in both ways, i.e. as if God is one’s child or as if one is God’s child. Devotees love to place themselves of Krisna’s (foster-) mother Yasoda or (foster-) father (Nanda) and imagine how they would treat him in different circumstances.

Two themes implicit in the myth of Kṛṣṇa and PūtanāPūtanā in this myth is a female demon who attempted to kill the infant krsna. The two themes implicit in this myth are;Sympathy- after Pūtanā died she was given the highest position of been Krsna’s motherCompassionate- compassion is depicted due to the fact that Krsna accepted putana immediately as his mother since he had sucked her breastThree themes implicit in the myth of the mischievous child KṛṣṇaPlayfulness- the young boy can be described as playful as he was always sporting with the gopies that were used to milk the cows.

Imaginativeness- he was very imaginative, this is illustrated in the instance which he creatively steals the clothes of gopies as they were bathing.Sensuousness- he was very adorable and loved by many people. he portrays acts of beauty and eternal love.Four themes implicit in the myth of Śiva’s destruction of Dakṣa’sSacrifice; Dakṣa is offering sacrifices to the deity. The sacrifice has some religious connections. Impiety- there is lack of devotion in the manner which the sacrifice is offered by Dakṣa’sRage; anger is manifested in Sat ī ’s decision to commit suicide as her father could not allow her to get married to Śiva.

Śiva is also enraged as he destroys the sacrifice performed by Dakṣa.Reincarnation; this is a tradition prevalent in this culture. Sat ī commits suicide in order to be reincarnated as Śiva’s wife.Themes implicit in the myth of the Pine Forest SagesDisguise; Śiva is disguised in order to test whether the devotee will recognize the gods. Seduction; Śiva’s third eye in seducing the wives of the Pine Forest Sages is witnessed in the Pine Forest. This gets the sages very upset. Religion; the concept of religion occurs due to the prevalence of religious actions and consequences when a person fails to honor religion.

Śiva gets cursed as a punishment. Mediation; in this myth, the Pine Forest Sages are mediating. However, their peaceful meditation and balance is disrupted by Śiva for seducing their wives.Themes implicit in the myth of Slaying of MahiṣaSacrifices; blood sacrifices are performed to Durgā for being the great goddess responsible for nourishment of crops. Religion; respect for religion is demonstrated by offering sacrifices to the gods. The god has the powers to throw people into delusion bondage.

Bravery; this is shown by Durgā’s ability and confidence to engage the buffalo-demon into war and actually slay it without fear. Victory; success in slaying a buffalo-demon is reflected as real victory for Durgā. Works CitedJulius Lipner. Hindus; Their religious beliefs and practices. University of Manchester. 1994. Print.