Hinduism and Christianity Essay

Hinduism and Christianity atomic number 18 deuce of the largest religions in the world today with virtually half of the worlds population claiming single of the two as their own. Without a doubt, two religions have been extremely influential in the world. In the minds of most, this is round as far as the similarities betwixt Hinduism and Christianity go however, the particular is that the two religions actu every(prenominal)y have much more(prenominal) in common than is often sensed at passing glance. There be commonalities strung exclusively throughout the two religions, from parallel texts of scripture to eerily similar views concerning the personality of the divine.In this paper, I will thoroughly explore many these little known similarities. In an effort to do so as objectively as possible, I will use authoritative scriptures from the two religions themselves to state my case and provide evidence for it. First off, there ar similarities in the ideas on cosmology, o r how the cosmos came to be, in Hinduism and Christianity. In Christianity, immortal is seen as the creator of all things, in whom all things draw their very existence. This is evidenced in scriptures such as in the beginning idol created the heavens and the earth (Genesis 11) and in him we live and move and have our being (Acts 1728).For Hindus, Brahman is viewed in quite an a similar manner. The Katha Upanishad shows us that the whole universe came forth from Brahman and moves in Brahman in Brahman it lives and has its being. Obvious similarities can be seen amidst the two religions view of creation from these passages (BibleGateway, Krishnananda, & Wolfe). Hinduism and Christianity also agree on the natural state of man, in that both believe that man is deluded, and can only be enlightened to the real true statement by paragon incarnate. The bible says, dealing of man, that they be blind guides, and if a blind man leads a blind man, both will fall into a pit (Matthew 1 514). savior Christ is the solution for this problem though, as he says, in John 812, I am the light of the world he who follows me will non walk in darkness but have the light of life. The Hindu scriptures paint a similar picture as the Mundaka Upanishad says that men are living in the abyss of ignorance, yet wise in their own conceit, the deluded go round and round, give care the blind led by the blind. Like Christ, the leading Hindu incarnation of divinity, Krishna, declares I destroy the darkness born of ignorance with the shining light of wisdom (Bhagavad Gita).The scenarios presented between man and incarnate god in the two religions bear a striking resemblance (BibleGateway, Krishnananda, Purohit, & Wolfe). The religions also seem to agree on the reason for the battlefront of sin and evil in the world. The Christian bible tells us, in the seventh chapter of the book of Mark, that evil stick withs from within, out of the hearts of men all evil things come from within, and defile the man, and that man is lured and enticed by his own desire then desire when it has conceived gives birth to sin, in James 114-15.The Bhagavad Gita offers a similar explanation when it asks, What is it that compels a man to commit sin, even involuntarily, as if driven by force? and replies to the question it is (human) desire all consuming and most evil know this to be the enemy here on earth. It is evident from these passages that both religions find man and his desires to be the cause of evil and sin in the world (BibleGateway, Purohit, Rood, & Wolfe). Another affinity between the two religions can be seen in the idea of graven image dwelling within man.This idea is evident in Christianity through scriptures such as Luke 1720-21, which states that the moguldom of God is not coming with signs to be observed nor will they say, Lo, here it is or There for behold, the Kingdom of God is within you. Also, God says, I will put my Spirit in you, (Ezekiel 3627) and I wi ll put my laws into their mind, and write them in their hearts, (Hebrews 810) speaking of his people. For Christians, this indwelling of God in man is a symbol of salvation. In Hinduism, Atman (God within) is the spirit dwelling within man according to Swami Krishnananda, a highly respected Hindu philosopher nd monk.The Svetasvatara Upanishad says of Brahman, thou, lord of all, in the hearts of thy creatures thou hidest thyself, showing with clarity that Hindus believe God indwells people. Furthermore, the realization of this fact is linked with salvation in this religion as well. The key difference here is that for Hindus, God dwells in every man, eyepatch for Christians, God only dwells inside of those who belong to him (BibleGateway, Krishnananda, Pratte, & Wolfe). One particularly interesting simile between the two religions is the fact that in both, God cannot be seen by all as he has concealed himself from many.Moses writes that Jehovah our God hides himself but reveals hims elf to us and to our children, (Deuteronomy 2929) and Isaiah speaks of a veil that is spread over all nations (Isaiah 257). Clearly the God of Christianity hides himself from certain people. The Bhagavad Gita declares that wisdom is veiled by ignorance, thereby creatures are deluded, and the Isa Upanishad states that the door of fair play is covered by a golden disc, and asks for Brahman to remove it so that I may behold (truth). Also, both religions compare the truth of God to hidden treasure, alluding to the fact that it is concealed from humanity.Further contributing to the uncanny resemblance of the two religions positions on the matter, both also seem to claim that this truth about God can only be revealed to man by God himself, and man cannot discover God apart from this divine self-revealing (BibleGateway, Krishnananda, Purohit, Wolfe). Another similarity between Hinduism and Christianity is the idea that the material things of this world are not to be focused on because t hey will not last. Instead, the emphasis is placed on the eonian in both cases.In Christianity, 2 Corinthians 418 instructs us not to look to things that are seen but to things that are unseen for the things that are seen are transient, but the things that are unseen are eternal. Likewise, the Hindu Katha Upanishad tells us that the wise, knowing the self as eternal, seek not the things that pass away. In all(prenominal) illustration there is a devaluing of the temporal things of this world, and an emphasizing of spiritual well being, which will be of long-lasting importance (BibleGateway, Krishnananda & Wolfe). Moreover, God is compared to both lightning and light in each religion.The bible tells us that as lightning flashes and lights up the sky from one side to the other, so will the Son of man be in his day, (Luke 1724) and claims that God is light and in him is no darkness at all (1 John 15). In desire fashion, the Chandogya Upanishad describes Brahman as he who dwells i n the sky and makes lightning his home, and says that the world of Brahman is light itself. These comparisons to lightning and light signify the office, goodness, and truth of the God of both Christianity and Hinduism (BibleGateway, Krishnananda & Wolfe).The two religions also contain stories of individuals within their scriptures which are largely parallel. For instance, the Katha Upanishad contains the stratum of Nachiketa, a tale which includes many similarities to the story of Christ. Like Christ, Nachiketa possesses the knowledge of truth of scriptures. Also like Christ, his father has given him over to die. The son accepts his fate and declares that like corn, a man ripens and falls to the ground like corn, he springs up again in his season. Accepting his own impending death, Jesus Christ makes the eerily similar statement that unless a grain of wheat falls into the earth and dies, it remains alone but if it dies it bares much fruit (John 1224). The similarities do not stop here either. Upon his death, Nachiketa spends three days in the house of the King of Death, and subsequently is granted a wish for the secret of immortality. In much the aforesaid(prenominal) way, Christ spends three days in a tomb after his death, after which he is resurrected to immortality.Furthermore, while in the house of the King of Death, Nachiketa is tempted by the King of Death to wish for power or riches, but he resists and gains the secret to immortality. This scenario parallels Jesus Christs encounter with Satan while in the desert. He also is tempted by the king of death to ask for power or riches, but like Nachiketa, he resists each temptation. The congruence in the stories of Nachiketa and Christ is overpoweringly apparent (Bible Gateway, Krishnananda & Wolfe). Another intriguing parallel between the two religions is found in their moral teachings.The Ten Commandments are the basic moral teachings of Christianity, and they are paralleled by the moral teachings of th e first two limbs of yoga, yama and niyama, of which there are ten of course. However, the truly intriguing resemblance lies not in this fact, but rather in the fact that each set of moral guidelines is applied in practically the same way. In both Christianity and Hinduism, these teachings are expanded to include not only the demesne of actions, but also of thoughts. For instance, the first yama, non-violence, means not simply refraining from acts of violence, but also not harboring internal thoughts of anger.Jesus Christ, speaking of the analogous commandment in Christianity, says you have heard that it was said to the men of old, you shall not kill and whoever kills shall be liable to judgment but I say to you that everyone who is angry with his brother shall be liable to judgment whoever insults his brother shall be liable to the council, and whoever says you fool shall be liable to the hell of fire (Matthew 521-22). The fact that these two religions systems of morality are bot h expounded to include thoughts and motives is really quite remarkable (BibleGateway & Wolfe).Another source of correspondence between these two religions is found in the vast parallels between the lives, teachings, and purposes of Jesus Christ and shaper Krishna. First, both of these figures are the source of all being and order in their respective religions. Christian scriptures tell us that Christ was in the beginning with God and that all things were made through him (John 11-3), and Paul asserts that in (Christ) all things hold together (Colossians 117). Additionally, in Ephesians 110, God reveals his plan to unite all things in (Christ), things in heaven and things on earth. In much the same way, Krishna is described in the Bhagavad Gita as the source of all beings, Lord of all creatures, God of gods, Lord of the world. Also, Krishna claims that all this (universe) is strung on my like jewels on a string, and that the whole world of moving and unmoving things, fall in in my body. Consequently, each individual is set up as a foundational cornerstone in their religion. Take away Krishna and you really have no Hinduism reach away Christ and you have no Christianity (BibleGateway, Purohit, & Wolfe).Subsequently, both Christ and Krishna are the vessels through which the people are freed from their sins. Even prior to Christs birth, an nonesuch of the lord came to Joseph in a dream and said you shall call his name Jesus, for he will save his people from their sins (Matthew 121). In the Bhagavad Gita, Krishna says he who knows me is undeluded and is freed from all sins. Furthermore, despite their immense contributions to mankind, these men were largely unrecognized by world around them.The bible states that Christ came into the world but the world knew him not (John 110), and Krishna states in the Bhagavad Gita that this world is deluded and does not recognize me. In both the case of Christ and Krishna, God became a mere man and lived among the people, y et the world around them did not even realize it (BibleGateway, Purohit & Wolfe). Ironically, although the two religions views on the divine may seem to be polar opposites, upon further inspection there is much more commonality between the two than most people realize.For starters, both religions ideas of the divine include a holy Trinity. In Christianity, this Trinity is manifested in the Father, the Son, and the Holy Spirit. Although God is said to have these three different manifestations, he is still considered to be one, individual god. This is evidenced in the scripture, Hear, O Israel The Lord our God is one Lord (Deuteronomy 64). Hinduism contains a divine Trinity that bares striking resemblance to the Christian Trinity. Brahma, the creator, Vishnu, the preserver, and Shiva, the destroyer, are the three personalities of the Hindu Trinity.As found in the Christian Trinity, the Bhagavad Gita tells us these three form one lord, or god, who is known by three different names acco rding to his three functions (BibleGateway, Pratte, Purohit, & Roychoudhury). Also, the characteristics attributed to the divinities in each religion are similar. The God of Christianity is said to be omnipotent, or all-powerful. Mark 1027 tells us that all things are possible with God. Similarly, Brahman is endowed with infinite power according to the Bhagavad Gita therefore, both Gods are omnipotent.The Christian God is also described as omniscient, or all-knowing. Psalm 1475 tells us that his thought has no limit, and he is described as perfect in knowledge (Job 3716). Likewise, the Rig Veda tells us that Brahman is vast in mind, and has eyes on all sides therefore, both Gods are omniscient. Another attribute of the God in Christianity is his omnipresence, or ability to be all places at a single time. In Psalm 1397, David asks Where can I go from your Spirit? Or where can I flee from your presence? David then goes on to speak of how wherever he goes, God is there also.We are a lso told that the eyes of the Lord are in every place (Proverbs 153). Brahman, also, is said to interpenetrate the universe therefore, both Gods are omnipresent as well. Furthermore, the Christian God is immutable as Numbers 2319 tell us that God is not a man that he should change his mind, and in Malachi 36 God declares I the Lord do not change. Brahman is also immutable according to Bhagavad Gita scripture which describes him as the unchanging reality therefore immutability is another trait both Gods possess.Clearly, the two divinities have much in common with one another (BibleGateway, Brullote, Griffith, Purohit, & Rood). There are also several distinct ways in which the Gods of Hinduism and Christianity are viewed in the same way. In Isaiah 4518, God says I am the Lord, and there is none else, and in the Svetasvatara Upanishad, we are correspondingly told that (Brahman) is one without a second. In Revelation 18, God declares I am the Alpha and the Omega, who is, and who was, and who is to come. The Svetasvatara Upanishad tells us that at the periods of creation and dissolution of the universe, (Brahman) alone exists. Further, Christ himself, while being tempted by Satan, says for it is written worship the Lord your God and serve him only. In the same way, the Chandogya Upanishad states let a man, freed from the taint of passion, worship Brahman alone. These are a few of the many areas of congruence found in the way the Hindu God and Christian God are seen and treated by their following (BibleGateway, Krishnananda & Wolfe).In conclusion, although Hinduism and Christianity developed in entirely different ways, in completely different locations, and around vastly different cultures and people groups, the two religions are fill with a series of wonderfully intricate and complex parallels. These interreligious parallels cover a wide variety of subjects ranging from the perception of morality to the concept of the divine. While Hinduism and Christianity a re, without a doubt, two distinctly different religions, the multiple similarities found between them prove that they are not quite as diametrically opposed to one another as many would suspect.Bibliographyhttp//www.sacred-texts.com/hin/rigveda/http//www.swami-krishnananda.org/upanishad.htmlhttp//www.gospelway.com/religiousgroups/hinduism.phphttp//www.leaderu.com/orgs/probe/docs/hindu.html