Hindu Terms Map Paper

Hindu Terms Map
|Word |What is your personal understanding |After reading the text, how would |What differences did you find |
| |of each of these terms? |you redefine each of them? |between the popular usage and actual|
| | | |definitions? |
|Karma |Karma refers to the action and its |Fisher (2008) says that “Every act |Actual definition also cautions the |
| |consequences that can be succinctly |we make, and even every thought and |person to purify himself not only on|
| |put
into the proverb “What you sow |every desire we have, shape our |the level of action but also on the |
| |is what you reap.” If we help |future experiences. Our life is what|level of thought and emotions to |
| |others, good things will happen to |we have made it. Not only do we reap|spread good vibes for happier life. |
| |us. If we hurt others, bad things |in this life the good or evil we |Popular usage considers only the |
| |will happen to us. |have sown; they also follow us after|expression of person in their |
| | |physical death, affecting our next |action. |
| | |incarnation. (Chapter 3: Hinduism)” | |
| | |I would redefine Karma in which | |
| | |subtleties of thought, emotion, and | |
| | |action each affects the possible | |
| | |consequences of life extending | |
| | |beyond current life. | |
|Reincarnation |I understand than if living being |According to Fisher (2008), “One |Actual definition and popular usage |
| |does not purify themselves from the |takes birth again and again in |remains similar as both accommodate |
| |chain of karmas either good or bad, |countless bodies—perhaps as an |the lessons of life to align the |
| |their soul takes rebirth in another |animal or some other life form—but |action for better deeds to realize |
| |body after death. They got new body |the self remains the same. Birth as |the ultimate truth. Actual |
| |or life depending on their karmas in|a human being is a precious and rare|definition contains liberation as |
| |previous life. |opportunity for the soul to advance |the goal of reincarnation process |
| | |toward its ultimate goal of |but popular usage misses that point.|
| | |liberation from rebirth and merging | |
| | |with the Absolute Reality. (Chapter | |
| | |3: Hinduism)” I redefine | |
| | |Reincarnation as progressive stages | |
| | |of spiritual education to realize | |
| | |absolute through taking births in | |
| | |different form in which human life | |
| | |is the most precious.
| |
|Yoga |Yoga seems to be the preparation for|According to Fisher (2008), “This |Actual definition widens the scope |
| |salvation by evolving the body |desired state of balance, purity, |of yoga to follow different yogic |
| |through various asana, pranayam, and|wisdom, and peacefulness of mind is |practices according to the type of |
| |contemplation on GOD. Purification |described as sattvic. It is |person to attain union with self. |
| |of body through practices of |distinctly different from two other |Popular usage focuses more on yogic |
| |discipline makes it fit for union |general states of mind: active and |postures to increase the physical |
| |with cosmic forces. |restless, or lethargic and dull. The|fitness for union with GOD. The |
| | |practices for increasing sattvic |difference lies in understanding
the|
| | |qualities are known collectively as |nature of person and defines the |
| | |yoga. (Chapter 3: Hinduism)” I |yogic practices according to their |
| | |redefine Yoga as set of yogic |nature for union with self. |
| | |practices to increase sattvic | |
| | |qualities according to the nature of| |
| | |person to attain desired union with | |
| | |self. | |
|Guru |Guru refers to master who has |According to Fisher (2008), “Gurus |Actual definition reflects the Guru |
| |complete understanding of particular|do not declare themselves as |as enlightened beings that can make |
| |or more than one way of guiding the |teachers; people are drawn to them |the disciples enlightened through |
| |disciples on the path of salvation. |because they have achieved spiritual|exercises, instruction, and other |
| | |status to which the seekers aspire. |means. Popular usage also follows |
| | |Gurus are often regarded as |the same but mostly place the Guru |
| | |enlightened or “fully realized” |as teacher who provides lessons to |
| | |individuals. A guru does not provide|the pupils. |
| | |academic instruction. Rather, he or | |
| | |she gives advice, example, and | |
| | |encouragement to those seeking | |
| | |enlightenment or realization. | |
| | |(Chapter 3: Hinduism)” I redefine | |
| | |Gurus as enlightened beings capable | |
| | |of guiding disciples on the path of | |
| | |enlightenment through various means | |
| | |of instruction. | |
|Chakras |Chakras refer to the different |According to Fisher (2008), “Chakra |Actual definition suggests the |
| |energy center in the spiritual body |is a subtle energy center in the |location of latent energy center in |
| |residing at different locations of |body. To raise the energy from the |the physical body that can be |
| |spinal cord of physical body. As |lowest, least subtle chakra at the |awakened through kundalini yoga. |
| |higher level of thinking develops in|base of the spine to the highest, |Higher chakras are more blissful in |
| |the spiritual practitioners, higher |most subtle energy center at the |comparison to lower chakras. Popular|
| |chakras open to facilitates further |crown of the head is the goal of |usages also follow the similar |
| |progress on the path of union with |kundalini yoga practices, with |conception apart from containing the|
| |cosmic forces. |kundalini referring to the latent |subtleties of kundalini yoga. |
| | |energy at the base of the spine. | |
| | |Ideally, the opening of the highest | |
| | |chakra leads to the bliss of union | |
| | |with the Sublime. (Chapter 3: | |
| | |Hinduism)” I redefine the chakra as | |
| | |the energy center of pathway | |
| | |required for attaining the sublime | |
| | |state of bliss that starts from the | |
| | |base of spine to crown of the head | |
| | |along the spine. | |

Reference

Fisher, M. P. (2008). Living Religions (7th ed.). Chapter 3: Hinduism. Pearson Education. Retrieved from https://ecampus.phoenix.edu/content/eBookLibrary2/content/eReader.aspx?assetMetaId=155d2ff1-6b0b-4458-bbb4-06bc2acfd735&assetDataId=4ebbce7d-e5fb-4a22-a751-d669e40020d8&assetpdfdataid=a3c6a3b0-6f36-421c-936e-b3dbcc38a0e6