BPY-4

Ans:1 Religious experiences can be characterized generally as experiences that seem to the
person having them to be of some objective reality and to have some religious import. That
reality can be an individual, a state of affairs, a fact, or even an absence, depending on the
religious tradition the experience is a part of. A wide variety of kinds of experience fall under
the general rubric of religious experience. The concept is vague, and the multiplicity of kinds
of experiences that fall under it makes it difficult to capture in any general account. Part of
that vagueness comes from the term religion, which is difficult to define in any way that
does not either rule out institutions that clearly are religions, or include terms that can only
be understood in the light of a prior understanding of what religions are. First, religious
experience is to be distinguished from religious feelings, in the same way that experience in
general is to be distinguished from feelings in general. A feeling of elation, for example, even
if it occurs in a religious context, does not count in itself as a religious experience, even if the
subject later comes to think that the feeling was caused by some objective reality of religious
significance. An analogy with sense experience is helpful here. If a subject feels a general
feeling of happiness, not on account of anything in particular, and later comes to believe the
feeling was caused by the presence of a particular person, that fact does not transform the
feeling of happiness into a perception of the person. Just as a mental event, to be a perception
of an object, must in some sense seem to be an experience of that object, a religiously
oriented mental event, to be a religious experience, must in some way seem to be an
experience of a religiously significant reality.
Psychologist and Philosopher William James described four characteristics of mystical experience
in The Varieties of Religious Experience. According to James, such an experience is:

Transient the experience is temporary; the individual soon returns to a "normal" frame of
mind. It is outside our normal perception of space and time.

Ineffable the experience cannot be adequately put into words.

Noetic the individual feels that he or she has learned something valuable from the
experience. Gives us knowledge that is normally hidden from human understanding.

Passive the experience happens to the individual, largely without conscious control.
Although there are activities, such as meditation (see below), that can make religious experience
more likely, it is not something that can be turned on and off at will.

Importance of experience in religion is found in the works of such thinkers as Jonathan

Edwards, Friedrich Schleiermacher, and Rudolf Otto. Basic to the experiential approach

is the belief that it allows for a firsthand understanding of religion as an actual force in
human life, in contrast with religion taken either as church membership or as belief in
authoritative
doctrines.
The
attempt
to
interpret
such
concepts
as
God, faith,conversion, sin, salvation, and worship through personal experience and its
expressions opened up a wealth of material for the investigation of religion by
psychologists, historians, anthropologists, and sociologists as well as by theologians
and philosophers. A focus on religious experience is especially important
forphenomenologists (thinkers who seek the basic structures of human consciousness)
and existentialist philosophers
Ans2The essence of the Buddha's teaching can be summed up in two principles: the
Four Noble Truths and the Noble Eightfold Path. The first covers the side of doctrine,
and the primary response it elicits is understanding; the second covers the side of
discipline, in the broadest sense of that word, and the primary response it calls for
is practice. It is used to develop insight into the true nature of phenomena (or reality) and to
eradicate greed, hatred, and delusion. The Noble Eightfold Path is the fourth of the Buddha's Four
Noble Truths; the first element of the Noble Eightfold Path is, in turn, an understanding of the Four
Noble Truths. It is also known as the Middle Path or Middle Way. Its goal is Arhatship.[2] The Noble
Eightfold Path is contrasted with the Bodhisattva path of Mahayana which culminates
in Buddhahood.[3]
All eight elements of the Path begin with the word "right," which translates the word samyac (in
Sanskrit) or samm (in Pli). These denote completion, togetherness, and coherence, and can also
suggest the senses of "perfect" or "ideal."[4] 'Samma' is also translated as "wholesome," "wise" and
"skillful."
In Buddhist symbolism, the Noble Eightfold Path is often represented by means of the dharma
wheel (dharmachakra), whose eight spokes represent the eight elements of the path.

The Eightfold Path of Buddhism, also called the Middle Path or Middle Way, is the
system of following these eight divisions of the path to achieve spiritual enlightenment
and cease suffering:

Right understanding: Understanding that the Four Noble Truths are noble and
true.

Right thought: Determining and resolving to practice Buddhist faith.

Right speech: Avoiding slander, gossip, lying, and all forms of untrue and
abusive speech.

Right conduct: Adhering to the idea of nonviolence (ahimsa), as well as

refraining from any form of stealing or sexual impropriety.

Right means of making a living: Not slaughtering animals or working at jobs

that force you to violate others.

Right mental attitude or effort: Avoiding negative thoughts and emotions, such

as anger and jealousy.

Right mindfulness: Having a clear sense of ones mental state and bodily

health and feelings.

Right concentration: Using meditation to reach the highest level of

enlightenment.

To follow the Noble Eightfold Path is a matter of practice rather than intellectual
knowledge, but to apply the path correctly it has to be properly understood. In fact,
right understanding of the path is itself a part of the practice. It is a facet of right
view, the first path factor, the forerunner and guide for the rest of the path. Thus,
though initial enthusiasm might suggest that the task of intellectual comprehension
may be shelved as a bothersome distraction, mature consideration reveals it to be
quite essential to ultimate success in the practice.

Ans3
I) Judaism is a religious tradition with origins dating back nearly four thousand years,
rooted in the ancient near eastern region of Canaan Judaism was the first tradition to

teach monotheism, the belief that there's only one God. As Judaism evolved, the idea of
God evolved, too, focusing on One unknowable, universal, image-less Being, Who,
because the universe is framed in Love, requires justice of human beings.
Judaism tends to focus more on the way in which you practice and live in the world than
it does on analyzing the nature of God. In fact, biblical monotheism is usually called
"ethical monotheism" because of the very strong linkage of right acts to the belief in one
God. While some religious traditions consider belief alone to be adequate, Judaism isn't
one of them; to Jews, belief is most significant in light of the actions motivated by that
belief.

What is unique, perhaps, to Judaism is the notion of arguing with God

While the idea of a complete surrender to faith, a surrender to God, is harmonious with
many Christian and Muslim faiths, it's much less comfortable for most Jews, who are
traditionally taught to question in order to learn more deeply. Judaism tends to
encourage individuals to explore their own personal relationship with God.
Some Jews see God as an external force, a Being outside of the universe Who listens
to prayers, controls lives, creates miracles, and judges. But that doesn't mean that God
looks like us. In fact, Jewish thought is very clear on this: Any reference to God being
like a human should be taken as poetic metaphor as though it were followed by the
phrase, "so to speak."
Some Jews say God contains the Universe, but is infinitely greater. Other Jews say God
isthe universe, and the universe isGod. Some folks say all these ideas are true. The one
thing Jews won't argue about, period, is that God is ultimately unknowable and,
therefore, un-namable.
Most traditional Jews won't write out the word "God," so many Jewish books and
periodicals print it "G-d." Just as the name of God isn't supposed to be pronounced,
some Jews extend this restriction to writing names of God. Also, it ensures that a name
of God won't be defaced or erased if the paper is ripped up, soiled, or thrown away.
The two most frequently used names for God are the unspeakable
YHVH (usually translated "Lord") and the word Elohim (usually
translated "God").
4) SALVATION in Hinduism is a very systemized process. HINDUISM STATES,
SALVATION IS FOR ALL. NOBODY IS DENIED SALVA-TION. Even if one does not believe
in God, the atheist and agnostic can attain salvation. ONE DOES NOT HAVE TO BE A
HINDU TO HAVE SALVATION....In Hinduism SALVATION is known as SELFREALIZATION, since in Hindu salvation, realizing the fact that he is not the
perishable body, but indeed the immortal soul [Atman] within which is indeed the
God.
We have to do things that will elevate us spiritually. We have to slowly eradicate
negative thoughts and pump ourselves with positive thoughts. Eventually we have
to even eradicate positive thoughts and attain thought-less state. We have to
raise our vibrations to higher levels so that we can deal with day to day problems in
a very constructive manner. Slowly and steadily we will reach there. That is what
Hindu salvation process is all about.

Salvation is a very natural process. The best among us will achieve that by ONE
LIFE. The worst among us will achieve that by MANY LIVES. The Hindu Salvation
process, like Newton's laws of action is mathematical and predict-able.
Salvation for a Hindu is called Moksha. Moksha is when an enlightened human
being is freed from the cycle of life-and-death (the endless cycle of death and
reincarnation) and comes into a state of completeness. He then becomes one with
God.
There are four ways to Moksha:
1. The Way of Action: This involves carrying out certain religious ceremonies, duties
and rites. The objective is to perform works without regard for personal gain.
2. The Way of Knowledge: This requires using your mind and philosophy to come to
a complete comprehension of the universe.
3. The Way of Devotion: Salvation is reached through acts of worship, based upon
the love for a God (there are thousands of gods in Hinduism).
4.The Royal Road: The use of meditation and yoga techniques. This method of
reaching salvation is typically only used by wandering monks.
Each of these ways to salvation in Hinduism requires that a person do certain
things. Salvation is through what a Hindu does. It is through human works.
Ans: 4

2) The Old Testament is the first section of the Christian Bible, based primarily upon the Hebrew
Bible, a collection of religious writings by ancient Israelites.[1] It is the counterpart to the New
Testament, the second portion of the Christian Bible. The Old Testament canon varies between
Christian Churches; Protestants and Latter-Day Saints accept only the books found in the canon of
the Hebrew Bible, dividing them into 39 books, while the Catholic, Eastern Orthodox, and Oriental
Orthodox Churches accept somewhat larger collections of writings. [2]
The New Testament (Koine Greek: ,[1] H Kain Diathk) is the second major part
of the Christian biblical canon, the first part being the Old Testament, which is based on the Hebrew
Bible. The Greek New Testament discusses the teachings at person of Jesus, as well as events
in first-century Christianity. Christians regard both the Old and New Testaments together assacred
scripture. The New Testament (in whole or in part) has frequently accompanied the spread of
Christianity around the world. It reflects and serves as a source for Christian theology and morality.
Both extended readings and phrases directly from the New Testament are also incorporated (along
with readings from the Old Testament) into the various Christian liturgies. The New Testament has

influenced religious, philosophical, and political movements in Christendom, and left an indelible
mark on literature,art, and music.
The New Testament is an anthology, a collection of Christian works written in the common Greek
language of the first century, at different times by various writers, who were early Jewish
disciples of Jesus. In almost all Christian traditions today, the New Testament consists of 27 books.

3Many people believe that morality and religion are fundamentally linked. They may
see this as an argument for God's existence (if atheism's true, there can be no moral facts;
moral facts exist; therefore God does too), but in this essay I shall evaluate it simply as a
factual claim. If you like, you can see me as trying to undermine the first premise of the
argument I just gave, claiming that morality can - and in fact must - have a purely secular
foundation.
One reason why some theists think that morality presupposes God's existence is that
their beliefs seems to give their lives clear purpose, making them wonder what purpose
atheists can supply for themselves. According to Christianity, we have been created by God
in His image, so as to fulfil the purpose He intended us for. The Catholic Church developed
this basic idea into the concept of natural law: we can see how we should behave by
working out what our purpose is; often, it will be manifest in the way we have been
designed. The Pope's condemnation of homosexuality is an example of this theory at work:
the natural result of sex is conception, and any sexual acts not open to this possibility
involve an immoral rejection of the purpose for which God intended them. Needless to say,
this approach to ethics is controversial; it might be felt to be a poor imitation of morality.
Regardless, few now think it will do as a foundation for it: it begs too many questions, and
fails to provide a justification for many of our most basic moral principles. Religion is not
independent of morality
4. The Six Kalimas (from Arabic kalimah "word") in Islam in South Asia are six
significant parts of one's religious belief, mostly taken from hadiths (in some traditions, five
phrases, then known as the five kalimas[clarification needed]).
The first of them, known as the ''kalimat at -t aiyibah or "word of purity", second is called
the shahada, third "tamjeed", fourth "tawheed", fifth "istighfar" and sixth is called " rad de
kufr" .
1. Kalimah Tayyibah kalimat at -t aiyibah (Word of Purity),
There is no god but God, [and] Muhammad is the messenger of God.[5][6][7][8]
2. Kalimah Shahadah kalimat ash-shahdah (Word of Evidence)
I bear witness that (there is) no god except Allah; One is He, no partner hath He, and I
bear witness that Muhammad is His Servant and Messenger.

3. Kalimah Tamjeed kalimat at-tamjd (Word of Majesty)

Exalted is Allah, and praise be to Allah, and there is no deity except Allah, and Allah is
the Greatest. And there is no might nor power except in Allah, the Most High, the Most
Great.
4. Kalimah Tawheed kalimat at-tawhd (Word of Oneness)
"(There is) no god except Allah One is He, no partners hath He. His is the Dominion,
and His is the Praise. He gives life and causes death, and He is Living, who will not die,
never. He of Majesty and Munificence. Within His Hand is (all) good. And He is, upon
everything, Able (to exert His Will)."
5. Kalimah Istighfar (Word of Penitence)
"I seek forgiveness from Allah, my Lord, from every sin I committed knowingly or
unknowingly, secretly or openly, and I turn towards Him from the sin that I know and from
the sin that I do not know. Certainly You, You (are) the knower of the hidden things and the
Concealer (of) the mistakes and the Forgiver (of) the sins. And (there is) no power and no
strength except from Allah, the Most High, the Most Great".
6. Kalima Radde Kufr ("Word of Rejection of Disbelief"
" O Allah! I seek protection in You from that I should not join any partner with You and
I have knowledge of it. I seek Your forgiveness from that which I do not know. I repent from
it (ignorance) and I reject disbelief and joining partners with You and of falsehood and
slandering and innovation in religion and tell-tales and evil deeds and the blame and the
disobedience, all of them. I submit to Your will and I believe and I declare: There is none
worthy of worship except Allah and Muhammad is His Messenger."
Vi) Jainism is an Indian religion which is traditionally believed to be propagated by twenty-four

spiritual teachers known as tirthankara. Broadly, Jainism is divided into two

major sects, Digambara and Svetambara. These are further divided into different sub-sects and
traditions. While there are differences in practices, the core philosophy and main principles of each
sect is same.
Digambara is one of the two main sects of Jainism.[8] This sect of Jainism rejects the authority
of the Jain Agama compiled bySthulabhadra.[9] They believe that by the time of Dharasena, the
twenty-third teacher after Gandhar Gautama, knowledge of only one Anga was there. This was
about 683 years after the death of Mahavira. After Dharasena's pupils Puspadanta and Bhutabali,
even that was lost.[10] According to Digambara tradition, Mahavira, the last jaina tirthankara, never
married. He renounced the world at the age of thirty after taking permission of his parents. [11] The
Digambara believe that after attaining enlightenment, Mahavira was free from human activities like

hunger, thirst, and sleep.[12] Monks in the Digambara tradition do not wear any clothes. They carry
only a broom made up of fallen peacock feathers and a water gourd.

Svetambara[edit]

Svetambara Jain monk

The vtmbara (white-clad) is one of the two main sects of Jainism. vtmbara is a term
describing its ascetics' practice of wearing white clothes, which sets it apart from
the Digambara whose ascetic practitioners go naked. vtmbaras, unlike Digambaras, do not
believe that ascetics must practice nudity. Svetambara monks usually wear white maintaining that
nudism is no longer practical. vtmbaras also believe that women are able to obtain moksha.
vtmbaras maintain that the 19th Tirthankara, Mallinath, was a woman. Some vtmbara monks
and nuns cover their mouth with a white cloth or muhapatti to practise ahimsa even when they talk.
By doing so they minimise the possibility of inhaling small organisms. The vtmbara tradition
follows the lineage of AcharyaSthulibhadra Suri
Ans5
ii) Sangat is a Sikh term with its origin in the Sanskrit word 'sangh', which means company,
fellowship and association. In Sikhvocabulary, the word has a special connotation. It stands for the
body of men and women who meet religiously, especially in the presence of the Guru Granth Sahib.
Two other expressions carrying the same connotation and in equally common use are sadh
sangat (fellowship of the seekers of truth). The word sangat has been in use since the time of Guru
Nanak (1469-1539). In his days and those of his nine successors, sangat referred to
the Sikh brotherhood established in or belonging to a particular locality

iii) Kami (Japanese: ) [km]) are the spirits or phenomena that are worshipped in the religion
?

of Shinto. They are elements in nature, animals, creationary forces in the universe, as well as spirits
of the revered deceased. Many Kami are considered the ancient ancestors of entire clans, and some
ancestors became Kami upon their death if they were able to embody the values and virtues of Kami
in life. Traditionally, great or charismatic leaders like the Emperor could be kami. [1]

In Shinto, Kami are not separate from nature, but are of nature, possessing positive and negative,
good and evil characteristics. They are manifestations of musubi (),[2] the interconnecting energy
of the universe, and are considered exemplary of what humanity should strive towards. Kami are
believed to be hidden from this world, and inhabit a complementary existence that mirrors our
own, shinkai [the world of the Kami] ().[3] To be in harmony with the awe inspiring aspects of
nature is to be conscious of kannagara no michi

, IPA: [ttsijoo nut], translit. Tziyonut, after Zion) is a nationalist and political
iv) Zionism (Hebrew: ,
movement of Jews and Jewish culture that supports the re-establishment of a Jewish homeland in
the territory defined as the historic Land of Israel (roughly corresponding to Palestine, Canaan or
the Holy Land).[1][2][3][4] Zionism emerged in the late 19th century in central and eastern Europe as a
national revival movement, called Hovevei Tziyon. Soon after this most leaders of the movement
associated the main goal with creating the desired state in Palestine, then an area controlled by
the Ottoman Empire.[5][6][7]
The primary goals of Zionism until 1948, were the re-establishment of Jewish sovereignty in the
Land of Israel ("Eretz Israel" inHebrew), ingathering of the exiles, and liberation of Jews from
the antisemitic discrimination and persecution that occurred in theirdiaspora. Since the
establishment of the State of Israel in 1948, Zionism continues primarily to advocate on behalf of
Israel and address threats to its continued existence and security.
Vii) Theology is the systematic and rational study of concepts of God and of the nature of religious
ideas, but can also mean the learned profession acquired by completing specialized training
in religious studies, usually at a university, seminary, or school of divinity.[1] Augustine of
Hippo defined the Latin equivalent, theologia, as "reasoning or discussion concerning the Deity";
[2]

Richard Hooker defined "theology" in English as "the science of things divine".[3] The term can,

however, be used for a variety of different disciplines or fields of study.[4] Theologians use various
forms of analysis and argument (philosophical, ethnographic, historical, spiritual and others) to
helpunderstand, explain, test, critique, defend or promote any of myriad religious topics

VIII) Dharma: Dharma ([dm]; Sanskrit: dharma,

listen (helpinfo); Pali: dhamma) is a

key concept with multiple meanings in theIndian religions Hinduism, Buddhism, Sikhism and
Jainism.[8] There is no single word translation for dharma in western languages.[9]
In Hinduism, dharma signifies behaviors that are considered to be in accord with rta, the order that
makes life and universe possible,[10][note 1] and includes duties, rights, laws, conduct, virtues and right
way of living.[7] In Buddhism dharma means "cosmic law and order",[10] but is also applied to the
teachings of the Buddha.[10] In Buddhist philosophy, dhamma/dharma is also the term for
"phenomena".[11][note 2] In Jainism dharma refers to the teachings of the Jinas[10] and the body of doctrine

pertaining to the purification and moral transformation of human beings. For Sikhs, the
word dharm means the "path of righteousness".