a-level religious studies scheme of work scheme of work

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Teacher Resource Bank

GCE Religious Studies

Unit 1J World Religions 1: Buddhism

Hinduism

Sikhism

Scheme of Work

Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 1J: Buddhism / Version 1.2

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AS Unit J World Religions 1 Buddhism

1. Samsara and the three marks of existence

Topic Outline Teaching approach, including differentiation Additional notes

Concept of samsara

A nice introduction to AS Level Buddhism might be to consider the Tibetan Wheel of Life with a commentary. Students could fill some detail around a picture of the wheel and consider / research each of the sections. This would cover akusala in the middle symbolised by the pig, the cockerel and the snake, followed by good and bad karma on the next ring, then the six realms a Buddhist believes they can be reborn into, followed by paticcasamuppada or the 12 Nidanas which are the links / factors which tie Buddhists to samsara. For the less able (and maybe others) www.buddhanet.net/wheel2.htm has an interactive Wheel of Life.

This approach to delivering the Specification follows the order of topics within the Specification; this is not a requirement of teachers. The detail in the previous column gives ideas as to a breakdown of the Specification. Students need to engage with the material through a variety of techniques and styles in each and every aspect. These could include presentations, devising board games, PowerPoint displays, role play, mix and match exercises, and games based on TV shows such as Who wants to be a millionaire, Family Fortunes, Countdown and Blockbusters, etc. A basis for games in AS Level could be found in the series ‘Skills Challenge’ by Terence Copley and Adrian Brown. Spider diagrams and mind maps are useful way of engaging the less able in the study of these topics, but may also stimulate all to get involved in discussion but particularly the less able. For each of these areas of the Specification, past paper questions from the legacy Specification will be a useful teaching tool as well as the appropriate specimen questions found to accompany this Specification. It may well be worth doing an exercise on the two main languages of Buddhism – Pali which is spoken and mostly used by Theravadin Buddhists and Sanskrit which is written and mostly used by Mahayanin Buddhists.

http://www.buddhanet.net/wheel2.htm



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1. Samsara and the three marks of existence

Topic Outline Teaching approach, including differentiation

Dukkha Much of the information gleaned for dukkha as a mark of existence would suffice for dukkha as a First Noble Truth. The less able could divide a page into 4 then put some headings such as disguised dukkha, obvious dukkha worldwide, human crimes and natural disasters. They could then fill in examples of each on the quartered chart. Examples of dukkha the Buddha encountered in his life could be explored, such as encounters with Devadatta, his evil cousin who shot a swan through the neck for fun, the ploughing match, the Four Sights, living with the five ascetics and meeting with Kisagotami and Anguilimala. These could be given as paired or small group work ‘story’ research tasks and then feed back to the rest of the class. Seven well-known states of dukkha and four concealed types of dukkha could be listed and debated and how dukkha links with the other marks of existence.

Anatta

Consider a description of each student. Is there anything that is not subject to change and decay? Detailed research on the Chariot analogy between King Milinda and the monk Nagasena could be explored. The teacher could give the less able a copy of the discussion between the two and read it out with a commentary and notes. If there is no self, what are we? Discussion of the five skandhas, with the sanskrit words for each giving definitions, key words and meanings.

Anicca

Students could write out a list of as many words for ‘impermanence’ that they can think of. It could be a competition to see who can get the most. Students can then give examples of how anicca works on the animate level, inanimate level and the mind. For example: (i) the animate – from a small baby to a teenager to a middle aged person to an old aged person, (ii) on the inanimate level – you leave iron out in the weather and it will rust, and (iii) the mental level of our thoughts and views change. You could have grown up in a racist household but you are no longer racist as some of your best friends are of different colour or race from you.

Implications for a Buddhist way of life

In this section, students might consider some of the evaluative questions that are relevant to this section of the AS course, e.g. Is the Buddhist attitude to life, from what you have learned so far, negative and pessimistic? In what way could the Buddha’s teachings on the three marks of existence be seen as realistic? Are the truths of anicca and dukkha simply common sense? Can the concepts of samsara, dukkha, anicca and anatta be understood only through experience?



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2. The Four Noble Truths


The framework Dukkha

Recap on dukkha from the previous work and consider Walpola Rahula ‘What the Buddha taught’ for further commentary here.

Samudaya

Students could identify different causes of suffering in pairs and try to think more specifically about ignorance and craving. This ‘thirst’ or tanha is what binds Buddhists to Samsara. What do people commonly crave? might offer the less able an opening into the Second Noble Truth. What would a person have to do to overcome these cravings and attachments? The more able could focus on attachment, its nature and bindings. Should a Buddhist be detached from life to achieve the goal of Buddhism and should a Buddhist be disinterested in life to achieve the goal of Buddhism? These two evaluative questions could form the basis of a formal class debate.

Nirodha

The way to overcome dukkha is to overcome tanha. What qualities would a Buddhist need to develop to overcome tanha? A recap on the three ‘fires of akusala’ – greed, hatred and delusion or ignorance – could be the focus of some paired work and reporting back to class. The more able could tentatively explore the Buddhist goal of Nibbana (Nirvana) here as essentially if you succeed in overcoming craving and desire you are on the way to enlightenment. Negative terminology could be researched.

‘An introduction to Buddhist Ethics’ by Peter Harvey would be a good accompaniment to Sila (morality section of the Eightfold Path).



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3. The Eightfold Path


The Eightfold Path The nature and purpose of the path: Wisdom Morality Meditation

Explore the view that the Noble Eightfold Path should be practised simultaneously rather than each stage consecutively. A chart could be constructed with three columns: column 1 Has the Pali for the particular stage on the path, e.g. samma ditthi, column 2 Has the English translation e.g. right understanding or viewpoint, column 3 Is bracketed around the first two stages as wisdom and so on. This could then by learnt by the students and tested in a variety of ways. The less able could learn the chart through remembering a rhyme using the initial letters of each stage, e.g. U for understanding; T for thought; S for speech; A for Action, etc. Discussion on the content of each stage could be a way in to look at more detail on each of the three trainings of wisdom, morality and mind development or meditation, with questions such as why having the Right Understanding is not sufficient for Buddhists to gain wisdom. The section on morality ought to include debate on the Five Precepts; the three wholesome truths and the Five positive moral qualities Buddhists try to live by. Tasks such as a card game of mix and match on the Precepts might enable the less able to gain a better grasp of their content. The section could be completed by asking one or two evaluative questions such as ‘Is there any one of the three elements of the Eightfold Path (wisdom, morality, meditation) which is more important than the others? Which would be more difficult to practice and why? Do Buddhists follow the Eightfold Path for their own benefit rather than the benefit of others? N.B. Some extension work for the more able might compare and contrast Mahayana here. What is the significance of this teaching on the Eightfold Path for Buddhists today?



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4. The Sangha


The Sangha as a refuge

The Sangha is the third jewel, treasure or refuge in Buddhism and therefore the community of all Buddhists seeking enlightenment. Buddhists speak of the Fourfold Sangha (parisa) today and the four components of: monks (bhikkhu), nuns (bhikkhuni), lay men (upasaka) and lay women (upasika) could be researched and discussed. The distinction between those who are ordained and those who are not is determined by the number of vows they keep and their lifestyle and these two areas could be paired work and the subject of student presentations to the rest of the class. An overview of its history could be a good starting point.

The notion of refuge here is not that of a place to hide, but of a place the mind can go and be purified and strengthened. An introduction to Buddhism by Peter Harvey would explain more here. See pages 161-70 of ‘The World of Buddhism’ ed. Heinz Bechert and Richard Gombrich for more detail on this section. In practice, the different Buddhist schools hold that there are between 290 and 355 rules for nuns. The more able could pursue this further and see what the differences are and why there are more for nuns than for monks.



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4. The Sangha


The nature and discipline of the monastic community

The more able could analyse passages of scripture such as Ivuttaka III which begins ‘They pay you great service, O Monks, the Brahmins and householders who give you clothing, alms, seat, couches and medicines…….’ Certain factual aspects of the Sangha could be researched and learnt, e.g. The Five traditional possessions, the monastic hierarchy, the Ten monastic precepts (eight in some Theravada traditions), the three vows and the vinaya, etc. Aspects of the life of the Sangha could be researched and debated such a non-attachment and generosity, benevolence and generosity and understanding and compassion, and how do the monks and nuns exemplify these qualities? A traditional Theravada country such as Thailand might be the feature work of some extension studies to see how Buddhism is practised there. With some 95% of Thais being Buddhist, it would be a worthwhile task.

There are different monastic practices that occur between Theravada and Mahayanan monks and it could form the basis for some extension work for the more able. Buddhists Scriptures edited by Edward Conze has a section on the vinaya. Collecting alms ensures that monks and nuns are not cut off from society.



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4. The Sangha


The lay community The relationship between the two

The Dhamma-eye refers to those who accept the dhamma without any doubt and this could be attributed to the lay community. Lay men and women are expected to live by the Five Precepts (panca sila). On holy days they might also take the further five monastic ones and different aspects of lay life might be an area for research and feedback, e.g. the family; parents and children; marriage; religion and daily life; death and funerals. Evaluation tasks might include examining the questions: ‘Is the way of the monk and nun harder than the way of a lay Buddhist’? ‘Is the monastic life escapist’? ‘Which is the more important for Buddhism today, the way of the monastic or the way of the lay person’? A major piece of work for students could be to divide the class into two. One half take the way in which the monastic community support the lay followers and the other group could take the ways in which the lay community support the monastic community and compare and contrast findings.

Clive Erricker’s book ‘Teach yourself Buddhism’ could be of use here.

Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 1J: Hinduism / Version 1.2


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AS Unit J World Religions 1 Hinduism

1. The Hindu concept of God


The concept of Brahman Various definitions Origin in the Vedas ‘Brh’ to grow great / increase Impersonal absolute beyond attributes The origin and support of the visible universe Transcendent / without attributes / formless / naguna Immanent / with characteristics / guna. Supreme being Essence of being in all forms of life Indwelling life giving spirit / or energy in all forms of life within and beyond the created material universe Emphasis on oneness not multiplicity God is one with many forms Related to OM symbol: the sound vibrations of the energy of Brahman

Look up Hindu dictionary for definitions and trace origin and evolution of the word to gain understanding of variety and range of meanings and interpretations. In the brahmanas (Vedic scriptures) it means the power of ritual then the process of abstraction occurred where it became the essence of the universe. Place this concept of the oneness or unity of God on a spectrum line within theism, monotheism, henotheism, and polytheism. Where does it fit or lie within these various theories about the nature of God? Compare with the design argument for existence of God. Hindu notion equates the powers and forces of nature with the energies of Brahman. Readings from Upanishads which attempt to define and explain the nature of Brahman and the relationship between Brahman and atman, e.g. Brihadaranyaka Upanishad in which a dialogue between Yajnavalkya a Hindu holy man and teacher and Janaka the king of Viheda. King Janaka tells Yajnavalkhya the teachings of other sages he has heard concerning Brahman, that it is speech (vac) vital breath (prana) the eye, the mind and the heart. Yajnavalkya replies that these answers are half true and that Brahman is in fact the deepest support of all these phenomena.

Clearly distinguish between the notion of an impersonal absolute and the more personal indwelling spirit. Appreciation of the uniqueness of these concepts within Hinduism. In Hinduism both truths and the paradox is accepted. Link to notion of worship of personal deities in physical forms (murtis) and the attempts of various philosophers in Hinduism who attempted to reinstate the impersonal absolute as the ultimate deity and discouraged the worship of idols. This section only makes full sense when linked to Topic 2, the relationship between atman and Brahman.

Resources Past questions and mark schemes: January 2006 January 2005 January 2003



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The Trimurti: Brahma, Vishnu, and Shiva Meaning of Trimurti The three aspects of Brahman as they are physically manifest in the cycle of creation maintenance, destruction and re-creation of the physical universe. Tri relates to the inter-dependence of the three forms of energy. ‘Murti means embodiment, i.e. the embodied form of the infinite deity in Sanskrit. The Indian way of bringing the all pervasive divine into particular focus and concentration.’ (J. Bowker. ed). Some detail of the characteristics and symbolic forms of: Brahma (masculine) The creator. Four heads in four directions showing he has created the whole universe. After creative act he withdraws from the world in a meditative state. He is guided by the Vedas, which he holds in his hand. The water pot (kamandalu) is used in ritual prior to meditation and the mala beads during meditation.

Use notion of trinity to introduce the idea of trimurti. Compare notion of murti with deity, idol, and image. Individual research on each of these. Collect images and stories. Present arguments about which is the most important (just as Hindus do claiming each one contains all the others and is so more importance than the others.) Debate and discuss Why do Hindus / human beings need to have physical forms of god to worship? What is the role and purpose of the trimurti for Hindus? Are they real or mythical beings? If mythical what does this mean and imply for Hindus and non-Hindus?

Resources Kloistermaier, Chapter 16, 17 and 18 Rodrigues, Chapter 10 Flood, Chapters 5 and 6 Past questions: June 2006 January 2005 June 2004 June 2003



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Vishnu The preserver brings order harmony and moral integrity to the universe when in danger of chaos or imbalance. Symbols are various. Lying or seated on many headed cobra Ananta symbolising cosmic energy and cosmic time. He arises out of the ocean of milk conveying endless mind. He holds: Chakra to show maintaining order and time conch shell: music of the cosmos and calling people to follow righteous life. Mace and crown: kingly authority and ability to protect the world from evil. Shiva Destroyer and re-creator. Variety of forms and aspects. Nataraja (Lord of Dance). Conveying his powers of controlling the universe. Mahayogi conveys the goal of deep peace and power through meditation. Lingam symbol of his re-generative powers. Meaning of these within Hinduism as manifestation of Brahman and as a means of understanding and relating to Brahman.



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The concept of avatar Descent or earthly manifestation of Hindu deity. Concept developed over several centuries. Earthly manifestation of Vishnu who takes full human form. By 1st century set of 10 acquired widest currency. 1. Fish (matsya). 2. Tortoise (kurma). 3. Boar (Varaha). 4. Man-lion (Narasimha). 5. Dwarf (vamana). 6. Rama with Axe (parasu-rama). 7. Rama. 8. Krishna. 9. Buddha. 10. Kalki.

Compare / contrast with concepts of incarnation or saviour. Individual research on images and stories of each avatar. Identify common features and miraculous powers. Create PowerPoint presentation of images and explanatory stories to accompany them. Debate and discuss: Responses to depiction of god in animal form. Why does the earthly realm of human beings require avatars in one form or another?

Do not need detailed understanding of the stories about each of the avatars just a general understanding with illustrative details to explain their purpose. Some Hindu thinkers have related the avatars to the stages of evolution. This might provide an interesting investigation to explain the form and purpose of the avatars. Resources Past questions: June 2003 June 2005



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Personal Deities Krishna, Rama and Ganesh Krishna and Rama are avatars of Vishnu Characteristics and qualities Role and purpose Krishna (Complex sources and evolution in Indian thought). He may have been several different figures in parts of India gradually drawn into one. As Vasudeva Krishna is head of the Vrshni clan who liberates Mathura from the evil King Kamsa. As Gopila, he is the cowherd, love of Radha and a pastoral deity. He is prominent on the Mahabharata as the divine teacher and guide to Arjuna in Bhagavad Gita. Symbols of playing flute, accompanied by Radha, white calf and beautiful appearance express the qualities of intense love and devotion, which Krishna inspires in his followers.

Acquire as much factual knowledge as possible about each deity. The main stories associated with them and their iconography. Identify the qualities depicted in iconography. Make presentation to group explaining reasons for popularity. Debate and discuss: What is the role of emotions, faith and trust in religious worship and personal devotion? Why do human’s animal manifestations of God have meaning for Hindus?

This emphasis on personal deities as a channel and means to union with god is distinctive of Hinduism also linked to Topic 3 on bhakti yoga. Resources Kloistermaier, Chapter 16, Lord Vishnu and his devotees. Flood, Chapter 5, pages 114-127. Rodrigues, Chapter 10, Hindu deities and puranic mythology. www.hinduism.fsnet.co.uk for outline and pictures about deities Past questions: June 2002

http://www.hinduism.fsnet.co.uk/



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Rama Hero of the Hindu epic Ramayana. A courageous prince. He and spouse Sita are role models for Hindus. Childhood and life in Ayodhya, exile in forest, Seta’s abduction and rescue with the help of Hanuman, defeat of Ravanna evil king and re-establishment of righteousness. Ganesh Complex personal deity many stories linked to Indian respect for elephants. Iconography includes large ears, curved trunk, large belly and broken tusk. Holds elephant goad, noose, and sweets. Qualities of wisdom and supernormal attainments and overcoming obstacles.



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Topic Outline Teaching approach, including differentiation Additional notes Goddesses: Lakshmi. Durga, Sarawati Details about characteristics and qualities. Relate to fundamental concepts of Shakti as the creative female energy of the universe essential to the continuing existence of the universe. As important as male energies of male gods. Laksmi Goddess of prosperity and good fortune. Consort of Vishnu. Iconography. Brimming jar (purna kalasa) filled with water and leaves and topped with coconut symbolising fertility and abundance. Appeals to agricultural workers who need good harvest and merchants who seek wealth. Worshipped on many occasions during the year. Durga Known as Mahadevi. Myths about the buffalo demon who chased the gods out of heaven so they pooled their light and created an irresistible female who with tremendous cosmic power and an array of weapons defeated the demon. Powerfully protective of children and able to overcome any danger. Supreme cosmic power. Saraswati Goddess of learning and the fine arts Consort of Brahma. Goddess of speech / mantric sound music poetry and education. Holds the lute, the Vedas, mala beads and water pot.

Investigation about forms stories and iconography of each of these. Debate and discussion. Why is the goddess so important in Hinduism?

An important and distinctive feature of Hinduism is the central importance of goddess in variety of forms as maha devi connected to motherhood and India itself. Need to gain understanding of religious practices at village level as well as more philosophical speculation on the nature of shakti, female cosmic energy. Flood, Chapter 8, The goddess and shakta traditions.



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The importance of Gods and goddesses in Hinduism

Debate and discussions. Which is most representative of Hindu understanding of god? God is one or God is many. Provide arguments and evidence for each and debate. Why are they so many different forms of God in Hinduism? Do all Hindus worship god in personal form? Why has the Hindu concept of God been misunderstood by Christians and Muslims in the past? Why is the goddess so important in Hinduism?

Emphasis on the great variety of forms. The central importance of iconography and mythology as forms of expression. Distinguish between popular religion at village level and more intellectual philosophical speculation. www.vivekananda.co.uk for good talk on Hindu pluralism. Video clip.

http://www.vivekananda.co.uk/



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2. Means to liberation in Hinduism


The nature of the atman and self-realisation The nature of atman The inner self / true self / spiritual and non-material self / eternal, indestructible, perfect. Self realisation The experience of moksha / liberation from samsara The realisation that inner self is the same reality as the ultimate reality of Brahman no distinction Monism Sat chit ananda. Truth consciousness (Advaita vedanta interpretation)

Reading and interpretation and discussion of selected passages from Upanishads and Bhagavad Gita, e.g. Katha Upanishad in which Naciketas as a truth seeker continues to ask Yama the God of death what the secret of life is. Eventually it is revealed as the eternal essence within him which is the same as the ultimate reality. Of Brahman. Tat Tvam Asi (That is You). Chandgoya Upanishad Story of Svtaketu who is instructed by his father. Although there are individual grains of salt when in water they are invisible and permeate every part of it. Bhagavad Gita, Chapter 2 contains verses, which assert the indestructability of the self, and is recited at funerals. How does belief in eternal self affect attitudes towards death?

Emphasis on the distinctiveness of this teaching as the self atman is completely different in nature to physical body and is the element which continues on after death liked to notions of karma and reincarnation Resources Rodrigues, Chapter 1, Vedic religion, Page 36. Kloistermaier, Chapter 12.

The relationship between Brahman and atman See suggestions above.

This aspect of oneness of self with Brahman is very distinctive of Hindu teaching most notably the non-dualistic teachings form advaita vedanta tradition. Details of Advaita Vedanta are not needed for AS (they are for A2), but an appreciation of the oneness of both is required. Past questions: June 2006.



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2. Means to liberation in Hinduism


Yoga: the paths of jhana, karma and bhakti. Differences and similarities Meaning of yoga as a discipline (yoke) religious practice in general terms. Jnana yoga (The way of knowledge) meditation, knowledge, spiritual wisdom, insight, realisation of one’s true nature. Sometimes requires withdrawing from worldly activity and concentrating on developing deeper levels of consciousness. Karma yoga Way of action / deeds / rituals. Selfless and dedicated performance of ones caste duties. Bhakti yoga Devotion. Inner and outer acts of worship of a personal deity. Strong element in popular Hinduism. Elaborated into a philosophical system by Ramanuja. The importance of these concepts and practices in Hinduism

Investigation of each form from dictionaries of Hinduism, and find examples of how each of these is put into practice. Bhagavad Gita is a good source for explaining the nature and experience of karma and bhakti yoga. Examples of practitioners. Gandhi and Ramakrishna karma yoga. Debate and discuss: How does each of these ways lead to self-realisation? What is similar regarding aim and purpose? What are the differences based on practice? Is jnana yoga superior to other forms? If, so why ? Discuss and debate: What is the relationship between beliefs and behaviour? Which of these beliefs Brahman / atman / self-realisation / will affect how a Hindu lives their daily life? Is Yoga an essential aspect of Hinduism? What is most important in Hinduism, what people do or what they believe?

These paths sometimes referred to as marga meaning path. Linked to more fundamental issue about possibility of reaching final goal of liberation through withdrawing from the world or action within it. Theology of Ramanuja explains bhakti more fully but this not required for AS but is for A2. Need to link these with self realisation. Resources Kloistermaier, Chapters 9,10, 12 and 15. Rodrigues, Chapter 8. On A2 legacy specification, past questions: June 2004 June 2002



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3. Worship in Hinduism


The practice of puja in the home Factual knowledge with explanation of key features Creating shrine Awakening deity Embellishing and cleaning anointing murti Making offerings, flowers, food, incense Arti ceremony Chanting Gayatri mantra Sharing blessed food Role and purpose Inviting presence of god into the home Deity treated like an honoured guest Makes domestic life blessed Provides a daily and regular reminder of both moral duties but also spiritual aspirations Brings family together Strengths Hindu identity

Search on Google for Hindu puja and find a wide range of examples from various forms puja (Ganesh / Lakshmi / Shiva) with soundtracks of chanting and visual images and shops selling artefacts. Analyse each aspect and determine its religious and social meaning. Link to teachings about nature of god.

Resources www.hindunet Michaels, Chapter 5, page 240 onwards Rodrigues, Chapter 11. Past questions: June 2006 June 2005

http://www.hindunet/



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3. Worship in Hinduism


Worship in the Temple including havan, Yajna and festival celebrations Key features e.g. Shikhara: tower-like structure or spire Gopuram: large decorated gateway in south India Mandapa: pillared passage way Garbha-griha (Womb house): central inner shrine Purpose Darshan respectful and worshipful beholding of the divine image and receiving the glance / blessing of god in return Seeking special favours of god Special dedication and expression of faith To bring community together for festival celebrations Yajna refers to sacrifice and has its origin in ancient Vedic rites. In modern times it is part of the ritual duties of the householder to engage in this purification ritual. It is often performed as part of a large gathering Havan is a central part of Yajna and is a fire ceremony mostly performed a weddings and all samskaras (rites of passage) especially weddings

Collect pictures and information about a variety of temples in India together with experiences of those visiting them. See Story of India TV series by Michael Wood for examples. Identity key features and purpose of them. Debate and discuss: Which is more important, worship in the temple or worship in the home? What are the similarities and differences? Is it necessary to have special places of worship in Hinduism? How essential is worship to the Hindu way of life?

Yajna is the generic term for ritual of sacrifice. Havan is the fire ceremony within it, which it is sometimes performed on its own. Best information is on Hindu websites. Festival celebrations are part of worship in the temple. Detailed knowledge of Hindu festivals is not required but some illustrative examples of how festivals are based in the temple and part of its purpose Resources. Rodrigues, Chapter 1 for historical background and some contemporary examples. For havan and yajna www.havans.org Past questions: January 2004 January 2005

http://www.havans.org/



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4. The Hindu way of life


The four stages in life Brahmacharya Student Grihasta: householder Vanaprasta: retired person Sannyasin: homeless wanderer Duties for each stage and meaning and importance of each stage To ensure the harmony and integrity of society To enable each Hindu to fulfil dharma To gain spiritual merit

Original source of duties in the code or law books of Manu. Investigate each of these stages Debate and discuss: Weigh up the challenges and rewards of following each of the stages To what extent are they similar or different to social roles and responsibilities in contemporary British society? Is the path of the householder superior to that of the holy man?

Resources S. Radhakrishna and Charles Moore (eds), A source book in Indian Philosophy, The laws of Manu Patrick Orville, ‘The Renouncer tradition’, Chapter 12 in Gavin Flood (ed), The Blackwell Companion to Hinduism. T. N. Madan. The householder tradition in Hindu society, Chapter 13 in Gavin Flood (ed), The Blackwell Companion to Hinduism Previously on A2 June 2004



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Nature and role of holy men in Hinduism with particular reference to sadhus, rishis and gurus Sadhus literally means good men and women; generic term to all those who have renounced worldly responsibilities and who have dedicated themselves to the pursuit of religious aims. Rishi: a sage or poet (in Vedic times) who has received or gained powerful spiritual insights. The title is in recognition of their wisdom Guru a teacher or spiritual master who initiates and guides disciples in a particular path or yoga

Find out about the lives and works of some famous Hindu holy men, e.g. Vivekananda, Ramana Maharshi, and Paramahamsa Yogananda, And Sia Baba. What kind of wisdom do they offer? What makes them different from ordinary people? How do other Hindus regard them?

In some ways all three types of holy men are very similar in that they have renounced the world and are often teachers of spiritual knowledge. However they still have some distinctiveness. Rishi is the title given to one who has some deep wisdom to give whereas a sadhu is any person who has renounced the world. Gurus are well-established teachers in the ashrams where their followers or disciples can stay for retreats. Resources What is Hinduism? Modern adventures into a profound Global truth produced by the editors of Hinduism Today, Chapter 20 on ‘Family life versus monastic life’, The spiritual ideals of Hinduism. Kloistermaier, Chapter 22, The professional religious; Sannyasa Biography of Irina Tweedie, ‘Chasm of fire’ gives personal insight into the experiences in following a personal guru. ‘Godmen of India by Peter Brent. Past questions: January 2006, June 2004, June 2003



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Topic Outline Teaching approach, including differentiation Additional notes Ashrams: their role and importance (New topic) These are retreat centres focussed around the teaching of a particular guru or sadhu who offers training in meditation, chanting and ritual

Individual research to find out the main purpose of them, the activities going on and how both Hindus and non Hindus benefit from staying in an ashram Main source of this in internet www.sivananda.org/locations/ashrams.html http://www.pilgrimage-india.com/ashrams/ http://www.siddhayoga.org/community/centers/ http://www.ashramindia.netfirms.com/

New topic. This is extending further and in more detail the topic on the role of holy men and is a means of giving more insight into experiences of people who go on retreat and follow a particular holy man for a period in their lives.

Nature and role of temple priests These are different to the wandering holy men as they are part of the ancient brahminical traditions of Vedic India in which correct performance of ritual was essential as well as being able to understand Sanskrit texts and recite from them and interpret them

http://www.thehindutemple.ca/Priests.htm http://www.shivavishnutemple.org/puja/pujari.htm Debate and discuss: Why and how might a Hindu become a temple priest? Why are priests essential for performance of ritual? How dependent are Hindus on the priesthood?

This topic should be considered in conjunction with the section on Hindu temples. Past questions: January 2006 January 2004 January 2003

The nature and importance of these holy men in Hinduism This related to a very fundamental debate in Hindu tradition about the possible superiority of the way of the renouncer as opposed to the way of the householder. These holy men are very distinctive of Hinduism and their various roles need to be understood in relation to caste, and notions of purity and pollution.

Debate and discuss: Is the path of the holy man superior to that of the householder? Is the home or the ashram the main focus for the Hindu way of life? Is it necessary to renounce the world in order to reach the ultimate goal of liberation? Is the role of temple priest more essential to Hindu than that of gurus or rishis?

Resources Rodigues, H., Introducing Hinduism, Routledge (2006) Klostermaier, K., A Survey of Hinduism, State University of New York Press (1994) Flood, G., An introduction to Hinduism, Cambridge University Press (1996) Michaels, A., Hinduism: Past and Present, Princeton Paperbacks (2004)

http://www.sivananda.org/locations/ashrams.html

http://www.pilgrimage-india.com/ashrams/

http://www.siddhayoga.org/community/centers/

http://www.ashramindia.netfirms.com/

http://www.thehindutemple.ca/Priests.htm

http://www.shivavishnutemple.org/puja/pujari.htm

Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 1J: Sikhism / Version 1.2


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AS Unit J World Religions 1 Sikhism

1. The Gurus


The Gurus • Life and teachings of the Gurus within the

context of the background of their time with particular reference to: Guru Nanak Guru Arjan Guru Har Gobind Guru Tegh Bahadur Guru Gobind Singh.

• The formation of the Khalsa in 1699, and the

reasons for its formation Issues arising • The extent to which the Gurus teaching

challenged the social, political and religious culture of their time.

• The contribution of each of the Gurus to the

development of Sikhism, and the relative importance of each.

• The significance of the human Gurus for Sikhs

today.

Basic information Context of the times. Political context Mughal invasions into north India since 11th century led to the degradation and unjust exploitation of Hindu community through heavy taxes and various forms of persecution, and undermining of Hindu religion and social culture. Punjab during the time of Guru Nanak. Fertile soil and favourable climate, relative peace and prosperity following time of political instability. From 1451-1481 the rule of Sultan Ball and Sikandar. Dominance and decline of The Lodi sultanate and its replacement by Mughal invasion in Punjab by Babur in 1521. Religious context Sufi, Islamic mystics: humility piety and immanence of God. Shaivism and Vaishnavism. Naths: yoga tradition of India. Saint / poets: Kabir, Lalla and Namdev. Belief in supreme being who can bring release.

Research into history of Punjab and nature and purpose of Mughal invasions in 14th and 15th centuries. Revision notes on: Main characteristics of Hindu caste system Vaishnavism and Shaivism Islamic understanding of God Sufi mystics Naths Sant tradition Kabir Write biography and / or obituary for life of Guru Nanak. Debate on whether he founded a completely new religion or simply carried on certain traditions that already existed in India at this time. Give an account of the life of the each Guru from perspective of a Sikh at the time.



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1. The Gurus


The Gurus • Life and teachings of the

gurus within the context of the background of their time with particular reference to: Guru Nanak Guru Arjan Guru Har Gobind Guru Tegh Bahadur Guru Gobind Singh.

Guru Nanak (1469-1539) Guru Nanak, the founder of Sikhism. Status as a Khatri, merchant jati in Punjab. Married and had two children. Very intelligent boy and deeply religious. When Guru Nanak was 30, he had a profound religious experience whilst bathing in a river near his home. After three days Guru Nanak appeared at the same spot from where he had disappeared. When he finally broke his silence he uttered, "There is no Hindu, no Muslim". This was the beginning of his role as a Guru and he decided to preach that there is one God, who is the true and Ultimate Reality. God is the Creator of this Universe and is everywhere. God is not born and does not die, is without form or visible shape. All humans are equal. All humans must remember God and sing his glories. All humans must give a part of their earnings in charity. All humans must live a truthful and honest life. Guru Nanak travelled to China in the North, Sri Lanka in the South, Makkah in the West and Decca in the East. After 20 years of travels he established a community based on his religious practices and spiritual principles and social ideals at Kartarpur. Died aged 70. Guru Arjan He was born at Goindwal and became Guru at the young age of 18 in 1581. He married and had one son. He collected the hymns of all the previous Gurus and those of many Hindu and Muslim saints and compiled them into one large volume called Adi Granth. He constructed Sri Harimandir Sahib, the Golden Temple. He laid the foundation of the city of Taran. He founded the city of Kartarpur. He became the first Sikh Martyr.

Essay questions Evaluate of the contribution of each of the Gurus to development of Sikhism. Evaluate the relative importance of each of these Gurus within Sikhism. Evaluate the significance of the human Gurus for Sikhs today.



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1. The Gurus


The Gurus • Life and teachings of the

gurus within the context of the background of their time with particular reference to: Guru Nanak Guru Arjan Guru Har Gobind Guru Tegh Bahadur Guru Gobind Singh.

Guru Har Gobind The only son of Sri Guru Arjan Dev Ji and became the next Guru. He combined spiritual and temporal powers into one authority. The Guru trained his followers in military arts and encouraged them to use the sword only to protect the weak and the poor. He opened missionary centres and spread the message of the previous Gurus. In addition, he gave to the Sikh faith the concept of Miri (royalty) and Piri (sainthood). He wore two swords and injected the spirit of bravery amongst his followers. The concept of morning choirs when Sikhs got together early in the morning and traveled around singing the praises of God. Later these choirs became a part of religious ceremonies and processions especially at the birth of Gurus. In the complex of Sri Harimandir Sahib constructed Sri Akal Takhat Sahib. Sri Guru Teg Bahadur (1621-1675) The youngest son of Sri Guru Har Gobind and born at Amritsar. Spent many years in meditation and was appointed the ninth guru at the age of 43. He travelled and spread the message of one God and also the teachings of the Sikh Gurus. He challenged the atrocities and persecution of Hindus by the Muslim emperors through passive resistance and sacrificed his own life in doing so, thereby saving the Hindus from compulsory conversion into Muslims.

Past questions January 2003 How did Guru Nanak’s life and teaching challenge the religious and social conditions of his day? June 2003 Without the contribution of Guru Har Gobind, Guru Gobind Singh would not have founded the Khalsa. Examine the contribution of Guru Har Gobind to Sikhism and assess the claim in the statement. January 2006 Assess the claim that the change of Sikhism from a spiritual path was started by Guru Har Gobind and completed by Guru Gobind Singh.



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1. The Gurus


The Gurus • Life and teachings of

the gurus within the context of the background of their time with particular reference to: Guru Nanak Guru Arjan Guru Har Gobind Guru Tegh Bahadur Guru Gobind Singh.

Guru Gobind Singh He became Guru at the age of 9 was married and had four sons. He and his handful of brave Sikhs soldiers deterred the forces of Mughul Emperors from imposing Islam on Hindus. In doing so, he sacrificed his two youngest sons aged 7 and 5 who were embedded alive in a brick wall by the Mughuls. At the fort of Chamkour when it was surrounded by the forces of Mughul Emperor Aurangzeb, his two eldest sons sacrificed their lives in the struggle. He is the founder of the Sikh Khalsa (see notes below). Sri Guru Gobind Singh made compulsory that every Sikh should take Amrit (be baptised) and should wear the 5Ks. After taking Amrit (baptism) the Sikhs became Khalsa (the pure ones) and were known as 'Singh' (Lion) and ladies were called 'Kaur' (Lioness). When the Panth Khalsa was created, Guru Gobind Singh became a disciple to his own disciples by kneeling before them and offering amrit and so introduced democracy into the spiritual world. Sri Guru Gobind Singh Ji advised the Sikhs that The Granth Sahib will be called Sri Guru Granth Sahib Ji (Sikhs living Guru and there will be no more Sikh human Gurus hereafter.



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1. The Gurus


• The formation of the Khalsa in 1699, and the reasons for its formation

The formation of the Khalsa in 1699, and the reasons for its formation. In 1699, on the festival of Vaisakhi, Guru Gobind Singh ordered his Sikhs to assemble before him, as was customary at this festival, and founded the Khalsa in front of thousands at Anandpur Sahib. Guru Gobind Singh came out of a tent carrying a sword. He challenged any Sikh who was prepared to give his life to come into the tent. The Guru returned alone with his sword covered in blood. He then requested another volunteer and repeated the same action four times until five men disappeared into the tent. The crowd was very concerned until they saw five men return wearing turbans with the Guru. These five men became known as the Panj Piare, or 'Beloved Five'. The men were then baptised into the Khalsa by the Guru. He sprinkled them with Amrit 'immortalising nectar' (the Sikh term for holy water), and said prayers. This is the basis of the Sikh baptism ceremony. Then, many thousands, from all castes including untouchables, were given nectar (amrit), the code of discipline was proclaimed and 5Ks defined and established. Transformed the Sikhs into a family of soldier saints, known as the Khalsa Panth. Reasons To give clear identity to Sikhs. To consolidate the Sikh community. To provide a defence and security for the further advance of the Sikh community.



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2. Festivals


Festivals • Vaisakhi: the

celebration of Vaisakhi in the home, gurdwara and local community: its significance for Sikhs.

• Diwali:

celebration in the home and community, and the significance of the festival for Sikhs.

• Gurburps:

celebrations of Guru Narnak and Guru Gobind Singh – their form and significance.

Vaisakhi Vaisakhi is one of the most important dates in the Sikh calendar. New Year festival and is celebrated on April 13 or 14. Commemorates 1699, the year Sikhism was born as a collective faith (see above). Vaisakhi also a long established harvest festival in the Punjab. Gurdwaras are decorated and visited. Parades, dancing and singing happen throughout the day. Many Sikhs choose to be baptised into the Khalsa brotherhood on this day. Nagar kirtan, i.e. processions through the streets (nagar means "town"), which form an important part of Sikh culture and religious celebrations. Kirtan, singing of hymns. This with chanting scriptures and full reading of Guru Granth Sahib also take place. Diwali Diwali Celebrates the release from prison of the sixth guru, Hargobind Singh, and 52 other princes with him, in 1619. The Sikh tradition holds that the Emperor Jahangir had imprisoned Hargobind Singh and 52 princes. The Emperor was asked to release Hargobind Singh, which he agreed to do. However, Hargobind Singh asked that the princes be released also. The Emperor agreed, but said only those who could hold onto his cloak tail would be allowed to leave the prison. This was in order to limit the number of prisoners who could leave. However, Hargobind Singh had a cloak made with 52 pieces of string and so each prince was able to hold onto one string and leave prison. Sikhs celebrated the return of Hargobind Singh by lighting the Golden Temple and this tradition continues today. Diwali in the UK. In Britain, as in India, the festival is a time for thoroughly spring-cleaning the home and for wearing new clothes and most importantly, decorating buildings with fancy lights. The name of the festival comes from the Sanskrit word dipavali, meaning row of lights. Diwali is known as the 'festival of lights' because houses, shops and public places are decorated with small earthenware oil lamps called divas. These lamps, which are traditionally fueled by mustard oil, are placed in rows in windows, doors and outside buildings to decorate them. In towns in India (and in Britain) electric lights are often used in Diwali displays.

Research in books and Internet the details of the how these festivals were celebrated in the past and how they are celebrated to day both in India and in UK. Cole and Sambhi, Chapter 6. http://www.baisakhifestival.com/ Essay questions How important are festivals in the lives of Sikhs today, and what do they contribute to Sikh life and faith? Is the public nature of festivals more important than their inner meaning? ‘Sikh festivals look to the past rather than relating to the present world.’ Discuss.

http://www.baisakhifestival.com/



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2. Festivals


Festivals • Vaisakhi: the

celebration of Vaisakhi in the home, gurdwara and local community: its significance for Sikhs.

• Diwali: celebration

in the home and community, and the significance of the festival for Sikhs.

• Gurpurbs:

celebrations of Guru Narnak and Guru Gobind Singh – their form and significance.

Diwali (continued) In India, oil lamps are often floated across the River Ganges. It is regarded as a good omen if the lamp manages to get all the way across. Like Christmas in the West, Diwali is very much a time for buying and exchanging gifts. Traditionally sweets and dried fruit were very common gifts to exchange, but the festival has become a time for serious shopping, leading to anxiety that commercialism is eroding the spiritual side of the festival. Diwali is also a traditional time to redecorate homes and buy new clothes. Gurpurbs Gurpurbs are festivals that are associated with the lives of the Gurus. They are happy occasions, which are celebrated most enthusiastically by Sikhs. The most important Gurpurbs are: The birthday of Guru Nanak, founder of Sikhism (April or November). The birthday of Guru Gobind Singh, founder of the Khalsa (January). The martyrdom of Guru Arjan (June). The martyrdom of Guru Tegh Bahadur (November / December). Sikhs celebrate Gurpurbs with an akhand path. This is a complete and continuous reading of Sikh scripture, the Guru Granth Sahib that takes 48 hours and finishes on the day of the festival. This is also performed in times of ceremony such as birth, death, marriage and moving into a new home. The reading is done by a team of readers, who may be professionals or family members (in the case of family rites). Each reads for two to three hours. Gurdwaras are decorated with flowers, flags and lights, and Sikhs dress up in new or smart clothes and join together for special services. Hymns are sung from the Guru Granth Sahib, poems are recited in praise of the Gurus and there are lectures on Sikhism. In India and parts of Britain, there are processions where the Sikh Scripture is paraded around. Five people representing the first five members of the Khalsa (the Panj Piaras or Five Beloved Ones) head the procession carrying the Sikh flag. Musicians, singers and martial artists follow. Outside some Gurdwaras, free sweets are offered to the general public, regardless of their faith. Food is important in this festival. Sikhs come together to eat special food such as Karah Prasad, a sweet-tasting food that has been blessed and is served warm. Free meals (langar) are served at the Gurdwaras.



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3. The Guru Granth Sahib and the Gurdwara


The Guru Granth Sahib and the Gurdwara: • The Guru Granth

Sahib: formation, structure and content: the authority of the Guru Granth Sahib

• The uses of the

Guru Granth Sahib by Sikhs today

• The gurdwara: its

nature; its role in Sikh life and faith

• The golden

temple complex, including Harmnder Sahib, Akal Takt

The Guru Granth Sahib (also known as the Adi Granth). It is considered the Supreme Spiritual Authority and Head of the Sikh religion, rather than any living person. It contains the works of its own religious founders and writings of people from other faiths. The living Guru of the Sikhs, the book is held in great reverence by Sikhs and treated with the utmost respect. Sikhism rejects idol worship, so the Guru Granth Sahib is not worshipped as an idol, but rather emphasis is placed on respect of the book for the writings, which appear within. Guru Granth Sahib is a collection of devotional hymns and poetry, which proclaims God, lays stress on meditation on the True Guru (God), and lays down moral and ethical rules for development of the soul, spiritual salvation and unity with God. The Guru Granth Sahib is divided into fourteen hundred and thirty pages known as Angs (limbs) in Sikh tradition. The composition is divided on the basis musical notes called Ragas. The Ragas or musical notes in Guru Granth Sahib are centered on different moods and times of the day and year. They are arranged by order of the Sikh Gurus and Sikh Bhagats. In addition to the Ragas, there are twenty-two compositions of Vars (traditional ballads).

The structural composition of Guru Granth Sahib. 1. The introductory section that consists the Mul Mantra, Japji and Sohila

composed by Guru Nanak. 2. The arrangement of compositions of Sikh Gurus followed by that of

Sikh Bhagats, occuring according to chronology of Ragas or musical notes.

3. The third part consists of compositions of Guru Tegh Bahadur. Research on various websites: http://www.sikhnet.com/goldenTemple

Research on websites On the Guru Granth Sahib: www.sikhs.org/granth.htm Meeting Sikhs, edited by Joy Barrow, chapters 4 and 5 On the gurdwara: http://www.http.com//www.sikhmediawatch.org/pubs/welcome_to_the_Gurdwara_Booklet.PDF Essay Questions To what is extent is the Guru Granth Sahib known and understood by the Sikh community (Sangat)? How important is the Guru Granth Sahib to Sikhs in guiding them in life? What is the nature and role of the gurdwara in the lives of Sikhs today and how far does it meet the needs of Sikhs in the UK? Is the gurdwara more a social institution than a religious one? How significant is the Golden Temple for Sikhs, particularly UK Sikhs? Why is the Guru Granth Sahib known as the living gurus for Sikhs? Past Question Examine the centrality of the Guru Granth Sahib during worship (diwan) in the gurdwara, and assess the relevance of the Guru Granth Sahib for Sikhs today.

http://en.wikipedia.org/wiki/Mul_Mantra

http://en.wikipedia.org/wiki/Japji

http://en.wikipedia.org/wiki/Sohila

http://en.wikipedia.org/wiki/Guru_Nanak

http://en.wikipedia.org/wiki/Guru_Tegh_Bahadur

http://www.sikhnet.com/goldenTemple

http://www.sikhs.org/granth.htm

http://www.http.com/www.sikhmediawatch.org/pubs/welcome_to_the_Gurdwara_Booklet.PDF

http://www.http.com/www.sikhmediawatch.org/pubs/welcome_to_the_Gurdwara_Booklet.PDF



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4. Diwan and langar


Diwan and langar: • Worship (diwan) in

the home and in the gurdwara

• The practice of

langar in its historical and present day context

• The concepts of

sewa and the various ways in which it is practised

• Langar as an

expression of sewa; ‘the laboratory of sewa’

Worship in the gurdwara There are no idols, statues, or religious pictures in a Gurdwara, because Sikhs worship only God, and they regard God as having no physical form. Nor are there candles, incense, or bells, or any other ritualistic devices. In India, many Sikhs visit a Gurdwara before work. In Britain, 39% of Sikhs go once a week, and most Sikhs go on Gurpurbs, i.e. the festivals of the Gurus. Each Gurdwara has a Granthi who organises the daily services and reads from the Guru Granth Sahib. A Granthi is not a priest but is the reader / custodian of the Adi Granth. Sikhs do not have ordained priests, and any Sikh can lead the prayers, and recite the scriptures to the congregation. The purpose of a Gurdwara • a place to learn spiritual wisdom • a place for religious ceremonies • a place where children learn the Sikh faith, ethics,

customs, traditions and texts • a community centre, and offers food, shelter, and

companionship to those who need it.

Research in books and websites www.sikhspirit.com/khalsa/news58.htm http://www.searchsikhism.com/institution.html Essay questions Assess the importance of worship in the home and in the gurdwara. How far is the langar to day a true expression of its original intentions? Assess the importance to Sikh life of diwan, sewa and langar. How far does Sikhism emphasise practice more than belief.

References W. Owen Cole and Piara Singh Sambhi, The Sikhs: Their Religious Beliefs and Practices. Routledge Kegan Paul (1978) Joy Barrow (Ed), Meeting Sikhs, Christians Aware (1998)

http://www.sikhspirit.com/khalsa/news58.htm

http://www.searchsikhism.com/institution.html

a-level religious studies scheme of work scheme of work

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