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139 Hinduism Essay Topics & Examples

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In your Hinduism essay, you might want to focus on the beliefs, practices, or symbols in this religion. Another option is to concentrate on the concept of God. One more idea is to compare Hinduism and Buddhism. Whether you need to write an argumentative, persuasive, or critique essay, our article will be helpful. Here you will find everything you might need to write a Hinduism essay. We’ve collected topics for essays and research papers, Hinduism project ideas and prompts, as well as essay examples.

• Hinduism and Christianity: Comparison and Contrast Sufficient knowledge regarding the history and the fundamental values of Hinduism may be the key to sharing Christ with Hindus. Therefore, it is closely linked with the concept of Karma, and Hindus strive to achieve […]
• Hinduism and Christianity In Christianity, it is believed that, the human soul enters heaven after going through the process of subjective perfection and not pure perfection as in Hinduism. Both religions believe in God who has the power […]
• Buddhism and Hinduism: Similarities and Differences The most conspicuous similarity is the origin of the two religions in sub-continent India. Some worship and religious practices are similar but there is a profound difference in the style and purpose of life in […]
• ”The History of God” by Karen Armstrong: An Overview of the History of Judaism, Islam, Christianity, Buddhism, and Hinduism “The History of God” by Karen Armstrong is a comprehensive overview of the history of the development of Judaism, Islam, Christianity, Buddhism, and Hinduism.
• Christianity and Hinduism: Comparative Analysis In Christianity, the Holy Trinity consists of the Father, Son and Holy Spirit while in Hinduism,the concept is analogous to Trimurti.
• Dharma in Hinduism, Buddhism, Jainism, and Sikhism This essay aims to describe the ideas of dharma in the religions of Jainism, Buddhism, Hinduism, and Sikhism in terms of their doctrines, rituals, origin tales, and modes of worship.
• Hinduism and Buddhism: Comparative Analysis One of the basic concepts in Indian philosophy: the soul, drowning in the “ocean of samsara,” seeks liberation and deliverance from the results of its past actions, which are part of the “net of samsara”.
• Hinduism in ‘The World’s Religions’ by Huston Smith Prior to the aforementioned passage, Smith explains the concept of the Path of Desire that is used in Hinduism to summarize possible people’s desires and their causes.
• Hinduism: Origin and Development, the Basic Concept Hinduism, many believe, is not a religion; it is a way of life, a set of beliefs and traditions evolved over a period of time in the Indian subcontinent.
• Hinduism Definition and Characteristics The Hindu religion also has some followers in the United Kingdom that amount to approximately 1% of the UK population; in the UK it developed in the 1960s and 1970s following the migration of people […]
• Caste System in Hinduism The caste system is a description of the way the people in the Hindu society were divided based on their talents and the corresponding vocations; it was once supposedly devised to bring order, discipline, and […]
• Dharma in Hinduism Therefore, various Hindu translations have defined dharma as “that which sustains or upholds the right or positive order of the world, a person, the family, society, nation and the entire world”. In the texts, Dharma […]
• Comparison of Hinduism and Buddhism Rituals Buddhism and Hinduism are some of the popular religions in the world with their origins dating back to the Common Era in India.
• Theories about Human Nature: Hinduism and Christianity Christianity and Hinduism are certainly at the top of the list of important attempts at explaining the origin of the universe and human nature, since approximately 47% of the world’s population belongs to these two […]
• Hinduism, Buddhism, Confucianism, and Taoism Elements Hindus, the last power is discovered in the Vedas and the writing of the religious leaders willing to view the fact nature of reality.
• Comparison of Islam and Hinduism: Core Beliefs and the Perception of the Central Problem of Humanity The goal of the Mulsims’ life is to follow the Five Pillars and regularly pray to Allah. The continuous cycle of death and rebirths in Hinduism is opposed to a single life of devotion in […]
• Teachings of Hinduism, Sikhism, and Jainism Karma is partly determined by the will of God, in addition to the actions of an individual. Hindus believe that Karma is partly determined by the will of God, in addition to the actions of […]
• Worldview Questions in Christianity and Hinduism In turn, Brahman is referred to as the source of everything existent and non-existent, which means responsible for establishing the sky, earth, and atmosphere, and is generally the creator of reality.
• Anatman and Atman Concepts in Buddhism and Hinduism Rendering to the Atman notion, Atman is eventually in the custody of people’s reactions to what happens in the outside world. The idea of the self in assembly to God is where Hinduism and Buddhism […]
• Hinduism and Christianity: Comparative Analysis Hinduism and Christianity are respectively eastern and western religions that share few similarities and differences in terms of origins, core beliefs and doctrines, historical and geographic, and core rituals and practices.
• Buddhism and Hinduism: A Comparison Both of Hinduism and Buddhism have shared beliefs but they are different in the practice of duties, worshipped, the founders of the religions.
• Religious Studies: Hinduism and Buddhism Samsara refers to the processor rebirth whereby the individual is reincarnated in a succession of lives. This is what has led to the many differences that arise, causing Buddhism to be viewed as a religious […]
• The Confluence of Buddhism and Hinduism in India The basis of Buddhism is found in the answers to two questions that Gautama attempted to answer. Buddhism was spread to other parts of the world with different doctrines and beliefs.
• Hinduism’s Main Principles Overall, one can identify the following characteristics of Hinduism, namely the acceptance of different religious views, the belief in reincarnation of soul, and the idea that God can take many different forms.
• Buddhism and Hinduism Thus it is each individuals role to return the soul but this is not possible because of the sins and impurities one becomes exposed to once living in this world and since the process of […]
• Paths to Enlightenment in Hinduism and Buddhism This paper will compare the paths to moksha with the Four Noble Truths and argue that raja yoga would best utilize the Buddhist method of the Eightfold Path.
• Hinduism: Mythology, Rituals, and Symbols Hindus hold that the purpose of Buddha’s arrival on earth was to distract an individual from the appropriate awe of the Vedas, causing the world to deteriorate and eventually end as the cosmic pattern dictates.
• Essential Beliefs in Hinduism: Analysis The three forms of deities allow Hindus to understand the nature of God and the universe. The social and religious life of a Hindu in the Dalit group is different from others.
• Indigenous Religions, Hinduism, Buddhism, and Jainism For example, Confucianism is one of the modern national religions of China, which was formed at the turn of the new era based on the ethical-philosophical teachings of Confucius and his followers.
• Hinduism as the Oldest Religion in the World Hinduism believers esteem the teachings of Karma and samsara, that is, the cycle of life, death, and reincarnation. Mercifulness is embraced as one of the critical teachings of the Hinduism religion.
• Buddhism and Hinduism: A Comparative Study While in the case of Hinduism, samsara is the cyclical rebirth of the soul that remains unchanged, Buddhism teaches that samsara is the transformation of a person into something else.
• Hinduism, Buddhism, the Bhagavad Gita, and the Ramayana in the News Media It also implies that the government of the country where Hinduism is the predominant religion is concerned because of the mistakes revealed by mass media.
• Reflection on Self in Buddhism and Hinduism The specificity of the Buddhist concept of the human self lies in the acceptance of the distinction between self and general in a spiritual aspect.
• Hinduism in Palliative and End of Life Care: Practice Guidelines for Medical Professionals The knowledge gap here is the fact that the medical professionals and patients or their families may have different opinions regarding end-of-life care and since this topic is sensitive, it is vital to examine how […]
• Free Will in Hinduism and Christianity: Ideologies on Both Religious Practices and Philosophy On the basis of the aspect of free will, the determination of the laws of karma is not favoring to particular people as everyone is treated the same, and has the same opportunity for personal […]
• Unique Characteristics of Hinduism and Its Methods: Jnana Yoga, Bhakti Yoga, Karma Yoga, and Raja Yoga It is a part of Vedanta tradition, which is a school of Hindu philosophy. That is why there is a platform with sacred religious books, such as The Texts of Taoism and The Bible.
• Islam, Hinduism, and Buddhism in America: A Country of Many Religions This paper aims to explore the impact of Islam, Hindu, and Buddhism on the diversity in America today and answer the question what role they are playing in the society.
• Hinduism: What Is Its Essence and Uniqueness? These are “the manifestation creation and the creator, the manifestation of survival and protection and the manifestation of extinction and transformation.
• The Major Aspects of the Hinduism: The Concept of Karma and Samsara The body of the person who has passed on is believed to undergo a transformation. The quietness of the spirit of this person is also escalated.
• Religions: Hinduism, Jainism, Sikhism Comparison Primal religions, the religions of antiquity, Hinduism, Sikhism, and Jainism are all united by their understanding of religious meaning which the followers of these religions see in different rituals, as well as by the presence […]
• Hinduism History and Its Epics This essay gives an overview of historic development of Hinduism and the importance of epics in Hinduism. Hinduism basically encompasses the development of religion in India from the time of Iron Age, which dates back […]
• Vedic Hinduism, Classical Hinduism, and Buddhism: A Uniting Belief Systems The difference between Vedic and Classical Hinduism is fundamentally approach towards life rather than beliefs or reformation and the progression from the former to latter is not clear in terms of time.
• Nirvana in Buddhism and Atman in Hinduism The Mantras which is the text of the Vedas are the personification of the Brahman and are divided into two forms which are the karma-Kanda and the Jnana-Kanda.
• Christian & Hinduist Religions and Ecology: Human Life and Its Interaction With the Environment It was in this writing whereby he tried to explain that the universe is the most Gods revelation since the universe in this case is trying to unfold hence can reveal the nature of God […]
• Religious Studies and Theology: Hinduism The religion places emphasis upon the importance of truth, like any other religion the main aim of Hinduism is to make the people aware of the supreme power and considering the same the people under […]
• Hinduism: Religious Adaptation in Britain They began to grow in numbers and had to move into the interior and south of India, mingling with the Dravidians who were probably the people of the Indus civilization.
• Hinduism as a Religion of South Florida There are many predominant themes in the religion, and they can be grouped as ethics and duties called as “Dharma”, the cycle of life that includes birth, living, death, and again rebirth or “Samsara”; the […]
• Salvation and Self in Hinduism and Theravada Buddhism The accomplishment of the elevating state of ‘Moksha’ is the final goal of Hinduism, whereas Buddhism aspires to attain the elevating state of ‘Nirvana’ as its final aim.’Moksha’, the final outcome of which is ultimate […]
• Hinduism in the West and Transformation of Yoga The religious encounter issue examined in this case study is appropriation and transition of the Hindu religious and cultural practice of yoga for mass adoption in the West.
• Hinduism Beliefs and Western Philosophy of Religion The Ramayana is an epic poem by Valmiki, and it majors on the life of the Kosala Prince, Rama, by exploring how his father, King Dasaratha, kicked him out of the kingdom and his adventures […]
• Hinduism and Buddhism: Definition and Comparison The only technique required in this context is wouldevotion.’ The followers of this religious group are required to demonstrate outstanding devotion as they strive to serve their religious faiths.
• Hinduism and Its Understandings of the Divine Vishnu – known as the “preserver”, Vishnu is credited as being the protector of the world as we know it and is responsible for the restoration of moral order in society.
• Buddhism and Hinduism: Religious Differences In Hinduism, only representatives of higher varnas, Brahmins, can attain moksha with the help of gods. Hinduists believe in the multitude of gods who can be the manifestations of one Great God.
• Hinduism Philosophy in “The Upanishads” The following paper will discuss the relationship between Atman and Brahman in “The Upanishads”, observe the tractate’s perspective regarding pantheism or panentheism, and explain differences between both higher and lower selves to prove that the […]
• Zoroastrianism and Hinduism Religious Practices The religion set forth in the Zend-Avesta bases its teachings on the concept of struggle between good and evil. Once ranked as the most influential religions in the world, Zoroastrianism started fading during the turn […]
• Buddhism and Hinduism Differences One of the main differences between Buddhism and Hinduism is the fact that Theravada Buddhism has no gods, as Buddha is not a god, he is an enlightened being that has reached and realised the […]
• Religious Studies Discussion: Hinduism and Buddhism It is believed that Hinduism evolved and later spread to other areas in India. In conclusion, the objectives and practices of Hinduism and Buddhism are similar in many ways.
• Religious Teachings: Jainism vs. Buddhism and Hinduism The Jains believe in the existence of a divine being, and they attribute the forces that govern their fate in life to the Supreme Being.
• Hinduism Religion: Food and Asceticism The concept of meagerness asserts the need to supply the body with “just enough food to sustain the body for the service for which it is made”. Food is an important part of the Hindu […]
• Islam and Hinduism Development in India There are various reasons that led to the flourishing of Hinduism and Islam in the country while Christianity and Buddhism took a beating in the country.
• Hinduism: History, Teachings, Ethics and Beliefs One of the main elements of Hinduism is the Veda. Hinduism provides a lot of teaching in regard to the principles of right and wrong as accepted in the society.
• Women Status in Hinduism and Islam This paper explores the meaning of women in Hinduism and Islam and the possible sources of such aggressive opposition to gender equality in some areas of Hindu and Islamic majority countries.
• Hinduism and Judaism’ Religions: Practices and Rituals Practices and rituals signify the activities that the followers of a religion are required to engage in. Practices and rituals are the physical manifestations of the activities of religion.
• History: Women in Hinduism and Buddhism For instance, one of the main problems that arise when examining the situation of women in Karimpur is the fact that there is a considerable level of disparity in the survival rates between male and […]
• Three Concepts of Hinduism Tradition The concept mainly involves the ability of an individual to do the right thing both in the family and beyond the universe.
• Contemporary Accounts of Nature and Grace: Karl Rahner’s Christian Theology and Hindu Theology The studies have helped in the elimination of stereotypes against the followers of Hindu religion and encouraged Christian thinkers to reflect on the foundations of their religious beliefs through the motifs of Hindu.
• Comparison Between Hinduism and Buddhism The Afghans, Persians, and Arabs first used the term “Hindu” to denote the inhabitants of the aforementioned regions. The aspect of worship is one of the most vital religious practices in Hinduism.
• Interactions between Hinduism and Modernity Hinduism which is one of the religions in the world has a lot of interactions with the modern world despite being an ancient religion.
• Hinduism’s Religion and Its Scriptures The scriptures that determined the practices of Rishis are regarded as the basis of the religion of Hinduism. Irrespective of the differences in religious practices among different sections of the Hindu, the perception of the […]
• The Concept of Hinduism Religion All the different denominations endorse the belief in the Brahman which is the ultimate reality seen as the universal soul as well as the individual soul called Aatman.
• Hinduism and the Issue of Mortality In discussing the concept of mortality in Hinduism, it is vital to appreciate the fact that liberation of the souls ensures that life remains permanent, before death and after the natural process of recuperation.
• Evil in the Theology and Practice of Hinduism and Christianity To understand the concept of evil in Hinduism one should understand the meaning the concept of karma, which is believed to be one of the simplest and at the same time one of the most […]
• The History of Judaism and Hinduism This essay aims at providing a brief history of Judaism as well as Hinduism in an attempt to provide a better understanding of the similarities and differences of the two religions from their places of […]
• Christianity and Hinduism Religions Comparison Western religions are mostly monotheism and are separate from the western religions which are generally distinguished as polytheist.generally, western religions such as Christianity are based on the believe of a supreme being or one deity […]
• Hinduism’s Cultural and Religious Opinions As a result, it is not easy to trace the history of Hinduism and the Hindus are not concerned about the specific dates when the religion might have started.
• Buddhism & Hinduism: Comparisons and Contractions To start with the two religions share many things in their beliefs in that they both believe in rebirth which is determined by the actions one does in the daily life.
• A Brief Comparison of Native American Religions, Hinduism, Buddhism, Jainism, Confucianism, and Taoism
• A History of the Ancient Cultures and Religions of Hinduism and Greek Rationalism
• The Diffferences In Marriage Between Islam And Hinduism
• A Look at the Beliefs of Karma, Reincarnation, Samsara and Enlightenment as Depicted in Hinduism, Buddhism and Taoism
• An Analysis of the Beliefs, Rituals of Life, Worship, Holy Books and Pilgrimage in Hinduism
• Comparison between the Beliefs and Ideas of Plato, Freud and Hinduism
• The Significance of Cow Protection and Vegetarianism in Hinduism
• An Analysis of the Similarities and Differences between Mesopotamian and Egyptian Civilizations, and the Religion of Hinduism
• Hinduism is an Umbrella Term for a Group of Similar Religions
• An Overview of the Origins and Examples of Buddhism and Hinduism in the United States
• Compare and Contrast the Role of Women in the Following Belief Systems Buddhism Christianity Confucianism Hinduism
• Cultural Influences on Economic Thought in India: Resistance to diffusion of neo-classical economics and the principles of Hinduism
• The Funeral/Burial Rituals Of The Hinduism Tradition
• Evaluation of the Principle of Ahimsa is Hinduism’s Greatest Gift to the World
• Explain the Impact on Hinduism of One Significant Person or School of Thought Other Than the Vedas
• Hinduism and Its Relation to the Indus Valley Civilization
• The Central Scriptures in Hinduism, the Role of the Caste System in India, the Path to Moksha in Hinduism, and the Gods and Goddesses in Hinduism
• Hinduism Composition – Religious beliefs Religious Values Spirituality Works
• How Buddhism and Hinduism Share a Belief That Life Suffering is Caused by Desire
• The Diwali Festival, Its Importance to Hinduism, and Pollution in Diwali
• Major Gods of Hinduism
• The Different Reactions of Women and Dalits to the Persecution by Religion, Hinduism, and Society in Hinduism
• Women Of Hinduism : A Religious And Cultural Tradition Of India
• The Idea of Human Perfection in Three Major Eastern Religions of Hinduism, Buddhism and Daoism
• Yoga And Hinduism
• The Similarities between Hinduism and Greek Mythology and Their Rulers of All Gods Indra and Zeus
• Considering that Hinduism lacks a uniting belief system, what makes up the Hindu religion?
• Why Hinduism Does not Have a Founder and a Common Scripture?
• Are Hinduism’s Practices Philosophical or Strictly Religious?
• How Hinduism is Very Different from Christianity and Other Western Religions?
• What Are the Core Moral Teachings of Hinduism and Budhism? On What Are They Based?
• How Rituals Permit the Practice of Worship in Hinduism?
• What Everyone Needs to Know About Hinduism the Sacred Cow?
• Why Rama is the Most Popularly Worshiped Deity in Hinduism
• What is a Worldview and Compare and contrast Hinduism to a Biblical Christian?
• How Buddhism and Hinduism Are Alike and Are Also Different?
• How Buddhism and Hinduism Share a Belief That Life Suffering Is Caused by Desire?
• How Did the Revival of Hinduism Influence Buddhist Followers?
• How Christianity and Hinduism Contribute to World Peace?
• How Does Sibi Reflects the Values Shown in Hinduism?
• What Are Some Similarities Between Hinduism and Buddhism?
• What Cultural and Societal Influences Made Hinduism Vital to the Region Where It Originated?
• What Are the Roles of the Female Deities in Hinduism?
• What Hinduism Conclude About the Afterlife?
• What Does Hinduism Say About Holy Spirit?
• What Impact Has Hinduism Had on Modern India’s Society?
• Why Did Hinduism Need to Reform?
• Does Hinduism Believe in God?
• What Are the Five Fundamental Beliefs of Hinduism?
• What Kind of Religion Is Hinduism?
• What Does the Hinduism Religion Believe?
• Does Hinduism Celebrate Christmas?
• Is Eating Meat a Sin in Hinduism?
• Why Do Hindus in Hinduism Have Red Dots on Their Foreheads?
• What Is Not Allowed in Hinduism?
• How Many Gods Does Hinduism Have?
• Do in Hinduism Believe One God?
• Who Is the Supreme God in Hinduism?
• Who Is World First God in Hinduism?
• Who Is the Real God in Hinduism?
• Is Krishna Above All Gods in Hinduism?
• How Does the Bhagavad-Gita Reveal the Fundamental Teachings of Hinduism?
• How to Explain the Difference Between Varṇa and JāTi and Their Place in Hinduism?
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By: History.com Editors

Updated: November 16, 2023 | Original: October 6, 2017

Hinduism is the world’s oldest religion, according to many scholars, with roots and customs dating back more than 4,000 years. Today, with more than 1 billion followers , Hinduism is the third-largest religion worldwide, after Christianity and Islam . Roughly 94 percent of the world’s Hindus live in India. Because the religion has no specific founder, it’s difficult to trace its origins and history. Hinduism is unique in that it’s not a single religion but a compilation of many traditions and philosophies: Hindus worship a number of different gods and minor deities, honor a range of symbols, respect several different holy books and celebrate with a wide variety of traditions, holidays and customs. Though the development of the caste system in India was influenced by Hindu concepts , it has been shaped throughout history by political as well as religious movements, and today is much less rigidly enforced. Today there are four major sects of Hinduism: Shaivism, Vaishnava, Shaktism and Smarta, as well as a number of smaller sects with their own religious practices.

Hinduism Beliefs, Symbols

Some basic Hindu concepts include:

• Hinduism embraces many religious ideas. For this reason, it’s sometimes referred to as a “way of life” or a “family of religions,” as opposed to a single, organized religion.
• Most forms of Hinduism are henotheistic, which means they worship a single deity, known as “Brahman,” but still recognize other gods and goddesses. Followers believe there are multiple paths to reaching their god.
• Hindus believe in the doctrines of samsara (the continuous cycle of life, death, and reincarnation) and karma (the universal law of cause and effect).
• One of the key thoughts of Hinduism is “atman,” or the belief in soul. This philosophy holds that living creatures have a soul, and they’re all part of the supreme soul. The goal is to achieve “moksha,” or salvation, which ends the cycle of rebirths to become part of the absolute soul.
• One fundamental principle of the religion is the idea that people’s actions and thoughts directly determine their current life and future lives.
• Hindus strive to achieve dharma, which is a code of living that emphasizes good conduct and morality.
• Hindus revere all living creatures and consider the cow a sacred animal.
• Food is an important part of life for Hindus. Most don’t eat beef or pork, and many are vegetarians.
• Hinduism is closely related to other Indian religions, including Buddhism , Sikhism and Jainism.

There are two primary symbols associated with Hinduism, the om and the swastika. The word swastika means "good fortune" or "being happy" in Sanskrit, and the symbol represents good luck . (A hooked, diagonal variation of the swastika later became associated with Germany’s Nazi Party  when they made it their symbol in 1920.)

The om symbol is composed of three Sanskrit letters and represents three sounds (a, u and m), which when combined are considered a sacred sound. The om symbol is often found at family shrines and in Hindu temples.

Hinduism Holy Books

Hindus value many sacred writings as opposed to one holy book.

The primary sacred texts, known as the Vedas, were composed around 1500 B.C. This collection of verses and hymns was written in Sanskrit and contains revelations received by ancient saints and sages.

The Vedas are made up of:

• The Rig Veda
• The Samaveda
• Atharvaveda

Hindus believe that the Vedas transcend all time and don’t have a beginning or an end.

The Upanishads, the Bhagavad Gita, 18 Puranas, Ramayana and Mahabharata are also considered important texts in Hinduism.

Origins of Hinduism

Most scholars believe Hinduism started somewhere between 2300 B.C. and 1500 B.C. in the Indus Valley, near modern-day Pakistan. But many Hindus argue that their faith is timeless and has always existed.

Unlike other religions, Hinduism has no one founder but is instead a fusion of various beliefs.

Around 1500 B.C., the Indo-Aryan people migrated to the Indus Valley, and their language and culture blended with that of the indigenous people living in the region. There’s some debate over who influenced whom more during this time.

The period when the Vedas were composed became known as the “Vedic Period” and lasted from about 1500 B.C. to 500 B.C. Rituals, such as sacrifices and chanting, were common in the Vedic Period.

The Epic, Puranic and Classic Periods took place between 500 B.C. and A.D. 500. Hindus began to emphasize the worship of deities, especially Vishnu, Shiva and Devi.

The concept of dharma was introduced in new texts, and other faiths, such as Buddhism and Jainism, spread rapidly.

Hinduism vs. Buddhism

Hinduism and Buddhism have many similarities. Buddhism, in fact, arose out of Hinduism, and both believe in reincarnation, karma and that a life of devotion and honor is a path to salvation and enlightenment. 

But some key differences exist between the two religions: Many strains of Buddhism reject the caste system, and do away with many of the rituals, the priesthood, and the gods that are integral to Hindu faith.

Medieval and Modern Hindu History

The Medieval Period of Hinduism lasted from about A.D. 500 to 1500. New texts emerged, and poet-saints recorded their spiritual sentiments during this time.

In the 7th century, Muslim Arabs began invading areas in India. During parts of the Muslim Period, which lasted from about 1200 to 1757, Islamic rulers prevented Hindus from worshipping their deities, and some temples were destroyed.

Mahatma Gandhi

Between 1757 and 1947, the British controlled India. At first, the new rulers allowed Hindus to practice their religion without interference, but the British soon attempted to exploit aspects of Indian culture as leverage points for political control, in some cases exacerbating Hindu caste divisions even as they promoted westernized, Christian approaches.

Many reformers emerged during the British Period. The well-known politician and peace activist, Mahatma Gandhi , led a movement that pushed for India’s independence.

The partition of India occurred in 1947, and Gandhi was assassinated in 1948. British India was split into what are now the independent nations of India and Pakistan , and Hinduism became the major religion of India.

Starting in the 1960s, many Hindus migrated to North America and Britain, spreading their faith and philosophies to the western world.

Hindus worship many gods and goddesses in addition to Brahman, who is believed to be the supreme God force present in all things.

Some of the most prominent deities include:

• Brahma: the god responsible for the creation of the world and all living things
• Vishnu: the god that preserves and protects the universe
• Shiva: the god that destroys the universe in order to recreate it
• Devi: the goddess that fights to restore dharma
• Krishna: the god of compassion, tenderness and love
• Lakshmi: the goddess of wealth and purity
• Saraswati: the goddess of learning

Places of Worship

Hindu worship, which is known as “puja,” typically takes place in the Mandir (temple). Followers of Hinduism can visit the Mandir any time they please.

Hindus can also worship at home, and many have a special shrine dedicated to certain gods and goddesses.

The giving of offerings is an important part of Hindu worship. It’s a common practice to present gifts, such as flowers or oils, to a god or goddess.

Additionally, many Hindus take pilgrimages to temples and other sacred sites in India.

Hinduism Sects

Hinduism has many sects, and the following are often considered the four major denominations.

Shaivism is one of the largest denominations of Hinduism, and its followers worship Shiva, sometimes known as “The Destroyer,” as their supreme deity.

Shaivism spread from southern India into Southeast Asia and is practiced in Vietnam, Cambodia and Indonesia as well as India. Like the other major sects of Hinduism, Shaivism considers the Vedas and the Upanishads to be sacred texts.

Vaishnavism is considered the largest Hindu sect, with an estimated 640 million followers, and is practiced worldwide. It includes sub-sects that are familiar to many non-Hindus, including Ramaism and Krishnaism.

Vaishnavism recognizes many deities, including Vishnu, Lakshmi, Krishna and Rama, and the religious practices of Vaishnavism vary from region to region across the Indian subcontinent.

Shaktism is somewhat unique among the four major traditions of Hinduism in that its followers worship a female deity, the goddess Shakti (also known as Devi).

Shaktism is sometimes practiced as a monotheistic religion, while other followers of this tradition worship a number of goddesses. This female-centered denomination is sometimes considered complementary to Shaivism, which recognizes a male deity as supreme.

The Smarta or Smartism tradition of Hinduism is somewhat more orthodox and restrictive than the other four mainstream denominations. It tends to draw its followers from the Brahman upper caste of Indian society.

Smartism followers worship five deities: Vishnu, Shiva, Devi, Ganesh and Surya. Their temple at Sringeri is generally recognized as the center of worship for the denomination.

Some Hindus elevate the Hindu trinity, which consists of Brahma, Vishnu and Shiva. Others believe that all the deities are a manifestation of one.

Hindu Caste System

The caste system is a social hierarchy in India that divides Hindus based on their karma and dharma. Although the word “caste” is of Portuguese origin, it is used to describe aspects of the related Hindu concepts of varna (color or race) and jati (birth). Many scholars believe the system dates back more than 3,000 years.

The four main castes (in order of prominence) include:

• Brahmin: the intellectual and spiritual leaders
• Kshatriyas: the protectors and public servants of society
• Vaisyas: the skillful producers
• Shudras: the unskilled laborers

Many subcategories also exist within each caste. The “Untouchables” are a class of citizens that are outside the caste system and considered to be in the lowest level of the social hierarchy.

For centuries, the caste system determined most aspect of a person’s social, professional and religious status in India.

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When India became an independent nation, its constitution banned discrimination based on caste.

Today, the caste system still exists in India but is loosely followed. Many of the old customs are overlooked, but some traditions, such as only marrying within a specific caste, are still embraced.

Hindus observe numerous sacred days, holidays and festivals.

Some of the most well-known include:

• Diwali : the festival of lights
• Navaratri: a celebration of fertility and harvest
• Holi: a spring festival
• Krishna Janmashtami: a tribute to Krishna’s birthday
• Raksha Bandhan: a celebration of the bond between brother and sister
• Maha Shivaratri: the great festival of Shiva

Hinduism Facts. Sects of Hinduism . Hindu American Foundation. Hinduism Basics . History of Hinduism, BBC . Hinduism Fast Facts, CNN .

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Art of Asia

Course: art of asia   >   unit 1, roots of hinduism.

• Beliefs of Hinduism
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• The Hindu deities Vishnu and Krishna
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• Festival of the Goddess Durga

What are the roots of Hinduism?

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As one of the world’s largest religions, Hinduism has become an increasingly important area of study today. Hinduism is related to all the major continuing and connected religions of India. About 80 per cent of India’s massive population regard themselves as Hindu, and there are approximately 30 million Hindus outside of India. The study of Hinduism is diverse—it combines religion, philosophy, history, and textual studies, as well as informing a variety of comparative studies. Because the field comprises so many varied aspects, research and scholarship is wide-reaching in its response to different interpretations. Much of this work has moved online so that students and researchers have ready access to key primary source texts and a range of other electronic resources. Rather than sifting through these ever-expanding mountains of information that may or may not yield relevant results, students and researchers alike can rely on  Oxford Bibliographies in Hinduism to offer a reliable, up-to-date, and authoritative guide to the best literature in the field.

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Yale Forum on Religion and Ecology

Overview Essay

Hinduism: Devotional Love of the World

David L. Haberman, Indiana University

Originally published in the Routledge Handbook of Religion and Ecology

There is an outright assault on virtually every aspect of Earth’s ecosystems these days: rivers are severely polluted, forests are razed at alarming rates, and mountains are demolished for a variety of industrial purposes.  Enormous damage has already been done to meet the ever-increasing demands of a rapidly growing globalized consumer culture.  We are now gearing up to inflict even greater damage as we prepare to harvest all remaining resources and to squeeze every last drop of fossil fuel from the planet.  At the same time, there seems to be a new planetary awakening that seeks ways beyond our current unsustainable predicament to a healthier human presence on Earth, and religious traditions worldwide are increasingly contributing to this movement.  How do people within the Hindu religious cultures of India regard and struggle with these challenges?  Relatedly, how are natural entities such as rivers, trees, and mountains conceived within these cultures, and what kinds of practices are found within them that might serve to address the unprecedented environmental degradation of our day?

The term Hinduism is a complex one.  Originally used by Persians to denote the religious ways of people who lived on the other side of the Indus River, today it is the accepted designation of a vast array of religious beliefs and practices of the majority of the Indian population.  As in the case of every world religion, it is more accurate to speak not of a single Hinduism, but rather of a rich multiplicity of Hinduisms.  Past overviews of Hinduism and ecology have tended to focus on the philosophical texts and practices of the ascetic traditions. [1]   The notable work of Christopher Chapple, for example, highlights the contributions that the Hindu renouncer values of minimal consumption might make toward an environmentally friendly ethic (Chapple 1998).  While these values are significant in considering ecological possibilities within Hinduism, I find myself in agreement with Vasudha Narayanan who has pressed for a shift away from an emphasis on the ascetic traditions in our understanding of Hinduism and ecology to the bhakti devotional texts and rituals, since “devotional ( bhakti ) exercises seem to be the greatest potential resource for ecological activists in India” (Narayanan 2001, 202). I propose to take up this recommendation with a presentation of a popular mode of Hinduism and ecology that has received little academic attention in general works on religion and ecology.  This essay is not intended to be a survey, but rather a representation of a fairly widespread form of religiously informed ecological activism that I have encountered both explicitly and implicitly in my explorations of Hinduism and ecology (Haberman 2006, 2013).

Before examining some contemporary instances of Hindu ecological engagement, I briefly take up the question, “Is Hinduism eco-friendly?”  We would be justified in rejecting this question altogether, for it is a simplistic and misleading formulation that both reduces a complex tradition and calls for an answer never intended by any tradition.  Like all world religious traditions, Hinduism is a multifaceted cultural phenomenon that consists of many varied and sometimes contradictory voices.  There is evidence for what could be identified as ecologically damaging views and practices within Hinduism, and there is evidence for what could be identified as ecologically friendly views and practices within Hinduism.  Questioning the concept of the “oriental ecologist,” Ole Bruun and Arne Kalland have argued that Asian philosophies have done little to prevent environmental disasters in a number of Asian societies (Bruun and Kalland 1995, 2-3).  Nonetheless, while acknowledging some aspects of Hinduism have been detrimental to the environment, a number of writers have maintained that Hinduism has much to contribute to addressing the environmental crisis.  Rita Dasgupta Sherma, for example, insists, “In the case of Hinduism, resources exist for the development of a vision that could promote ecological action” (Sherma 1998, 89-90).

We must keep in mind, however, that the current scope of the environmental crisis is a drastically new experience that demands new responses; no religious tradition in its present form is fully prepared to address the current problems.  Poul Pedersen reminds us, “No Buddhist, Hindu, or Islamic scriptures contain concepts like ‘environmental crisis,’ ‘ecosystems,’ or ‘sustainable development,’ or concepts corresponding to them.  To insist that they do is to deny the immense cultural distance that separates traditional religious conceptions of the environment from modern ecological knowledge” (Pedersen 1995, 226). [2]   Religious traditions are always changing in the face of new historical circumstances, and one of the greatest challenges today is the environmental crisis, which is already reshaping religious traditions worldwide.  With these precautions in mind, we can proceed to examine an emerging ecological development within Hindu India and those dimensions of the tradition that might serve as resources for those who employ a Hindu cultural perspective in their struggle with the environmental crisis.

Past representations of Hinduism that were heavily dependent on the ascetic philosophy of Shankaracharya’s Advaita Vedanta often ignored Hinduism’s most common aspect: the devotional cultures of India that focus on interaction with embodied forms of divinity and generally promote a very positive view of the world. To explore what this theistic Hinduism means for environmental thought and action, it would be useful to examine the views expressed in the Bhagavad Gita.  This popular text gives representative expression to concepts that inform much theistic Hinduism.  The Bhagavad Gita has also been important for many involved in early environmental movements in India, especially those influenced by Gandhi who used it for daily meditations. [3] Well-known environmental activists in India, such as the Himalayan forest defenders, have organized readings of the Bhagavad Gita as part of their strategy for environmental protection, and some have used it to articulate a specifically Hindu ecological philosophy. [4]   One can even find examples of such use of the Bhagavad Gita in science-based environmental publications such as Down to Earth , a periodical published by the Centre for Science and Environment in New Delhi. [5]   Most importantly for our considerations, the Bhagavad Gita provides a theological framework for understanding the religious thought that informs much devotionally based environmentalism within Hinduism. [6]

Like Narayanan, I too have found a preeminence of bhakti rituals and devotional texts in my studies of Hinduism, nature and ecology; my comments, therefore, focus on certain devotional beliefs and practices that relate to environmental conceptions, concerns, and practices.  One of the major debates between the ascetic and devotional traditions relates to the status of the world we experience with our senses.  While many of the ascetic traditions teach that the phenomenal world is ultimately an illusion to be transcended, the devotional traditions have tended to affirm the reality of the world, often honored as a divine manifestation.  The position of the Bhagavad Gita is relevant.  Narayanan explains that, “central to the Bhagavadgita is the vision of the universe as the body of Krishna” (Narayanan 2001, 185).  

To introduce a common way of thinking about Hinduism and environmentalism in present-day practice, I highlight four Sanskrit terms prevalent in discourse about conceptualizations of and interaction with natural entities. Since all four terms begin with an “ s ,” I refer to them as the four “ s ”s.  Although all of these terms are drawn from the Bhagavad Gita, they are used generally in Hindu discussions about ecology and the natural environment and come up frequently during conversations about environmental activism in India.  The form of environmental activism represented by these terms is not well known outside of India; nonetheless it is quite popular within India, as it is firmly rooted in the devotional practices that center on worshipful interaction with embodied forms of divinity.  The first term, sarvatma-bhava , has to do with the worldview that informs much environmental activism within Hindu culture; the second, svarupa , relates to the devotional object of environmental activism; the third, seva , is increasingly used to denote environmental activism itself; and the fourth, sambandha , identifies the desired outcome of the action.

Among the four terms sarvatma-bhava is perhaps the least utilized in everyday language, but the notion it signifies is prevalent within Hinduism.  It is a technical compound word that proclaims that everything is part of a unified and radically interconnected reality, called alternatively Atman or Brahman, and refers to the largely accepted viewpoint that all is sacred.  In common parlance, this is often expressed theologically as God is everything and everything is God.  This is a concept with deep roots in many Hindu scriptures.  The highly influential Brihadaranyaka Upanishad, for example, declares, “the whole world is Brahman” (1.4).  Granted most Hindus do not have detailed knowledge of Upanishadic texts, but this is an idea that is expressed repeatedly in many later texts and everyday discussions about religion. The better-known Bhagavad Gita states this notion most succinctly in the concise declaration: “Vasudeva (Krishna) is the entire world” (7.19).  Without necessarily referencing texts such as these, many people articulate a similar notion while discussing the relationship between the world and Krishna.  “Everything in this world is a part of Krishna and therefore worthy of reverence ( pujaniya ),” a man explained to me while discussing the natural landscape.

Early foundational texts, such as the Brihadaranyaka Upanishad, also asserted that there are two aspects of ultimate reality or Brahman: one is identified with all forms ( murta ), and the other is identified with the realm of the formless ( amurta ) (2.3).  Brahman as all forms is everything that is manifest and transitory, whereas Brahman as the formless is unmanifest and unchanging.  These are not two separate realities, but rather different modes of the same unified reality.  Although most people are not directly familiar with the Brihadaranyaka Upanishad, they are conversant with this principle.  A Hindi-speaking woman expressed this concept theologically: “Some people think of God as with form ( sakar ), and others think of God as formless ( nirakar ).  These are just different ways of thinking of God, but God is one ( Bhagavan ek hi hai. ).”  

The Bhagavad Gita confirms these two aspects of ultimate reality, and adds a third that encompasses and surpasses both: the divine personality called Purushottama.  Devotional traditions aim to establish a relationship with this supreme form.  Although these three dimensions of reality are regarded in a hierarchical fashion, it is important to remember that all three are aspects of divinity, in this instance Krishna.  That is, while it is assumed to be only a portion of a much vaster and unmanifest reality, the entire manifest world of multiple forms that we perceive with our senses is fully divine.  While manifestly diverse, the sense of reality denoted by sarvatma - bhava is that everything is also simultaneously interconnected and unified; in short, the entire world is divine.  The tripartite conception of reality is at the very core of many Hindu schools of thought, and is considered to be the vital foundation for all spiritual development and productive work in the world.  It is also important for understanding specific forms of devotional environmentalism in India.   

Though the whole world is divine, human beings are not good at connecting with abstract universalities.  We are embodied beings designed to connect with concrete particularities.  Universal love is a noble sentiment, for example, but it cannot begin to compare to the passionate engagement of the intimate love of a particular person.  Acknowledging this feature of human emotions and perception leads to the next “ s ”: svarupa .  The term svarupa has an expedient double meaning.  It literally means “own-form,” and in theological contexts frequently refers to the deity’s own form or an essential manifestation of God, and is understood to refer to a full presence of divinity.  An aspect of the highest reality, it comes to mean a specific embodied form divinity takes in the world.  Divinity within Hinduism is typically understood to be infinite and all pervasive, but assumes particular concrete forms; accordingly, although unified at the unmanifest level, it manifests as a multitude of individual entities.  The second meaning of the term svarupa is the worshiper’s own form of divinity.  The divine unified reality of Brahman is everywhere and everything, but one’s svarupa is a personal and approachable concrete “handle” on the infinite; it is that distinct, intimate form of divinity to which one is especially attracted.  That is, among the countless multitude of forms, this is the particular one to which a person is drawn and develops a special relationship. The particular physical forms of divinity that are svarupa s importantly include many natural phenomena, such as rivers, ponds, rocks, mountains, trees and forests.  Everything in the world is understood to be a potential svarupa , but there are natural entities that are favored through cultural selection. Specific examples would include rivers, such as the Yamuna, Ganges, and Narmada; sacred trees such as neem, pipal, and banyan; and mountains such as Govardhan and Arunachal.  And all svarupa s are comprised of the three interrelated dimensions of reality.  The form dimension of the Yamuna, for example, is the physical water of the river, the formless is the all-pervasive spiritual dimension, and the divine personality is the goddess Yamuna Devi. The form dimension of Mount Govardhan is the concrete rocky hill, the formless is the all-pervasive undifferentiated dimension, and the divine personality is Krishna in the form of Shri Govardhana Natha-ji.

Recognized as a special form of divine vitality, awareness of the full nature of the svarupa is considered by many to be a key component to beneficial environmental attitudes and actions.  The physical svarupa of a neem tree, for example, is connected with her goddess identity.  A woman who worships a particular neem tree everyday in Varanasi told me: “Ma’s powerful presence is in this tree.  This tree is her svarupa .  I worship her here everyday and now have a special relationship with this tree” (Haberman 2013, 144).  Accordingly, she – as well as many others who share her understanding – would never think of harming or cutting a neem tree.  The svarupa of the Yamuna River too is associated with her divine identity.  A man who lives in a town located on the shore of this river links an awareness of this identity to current environmental concerns: “The people who are not aware of the svarupa are polluting her.  If we could get people to see the goddess in the river, they would worship her and stop polluting her.  People who don't understand the svarupa of Yamuna-ji are polluting her.  We must make them understand the real nature of Yamuna-ji, and then they will stop polluting” (Haberman 2006, 187).  I observed a group of villagers living at the base of Mount Govardhan stop a man from even putting a shovel into the soil of the mountain to plant a tree, so great was their concern for the sensitive personality of the mountain.

How does one connect with a svarupa ?   This question leads to another of the four “ s ”s: seva , a term that means concrete acts of “loving service” or simply “acts of love.” In the context of the religious culture associated with natural sacred entities a few decades ago, the word seva would have referred almost exclusively to ritual acts of honorific worship, such as offering flowers, hymns, and incense.  However, in this age of pollution this term is increasingly being used to designate acts that would in the West be labeled “environmental activism.”  For example, previously it was assumed that Yamuna was a powerful and protective Mother who cared for her human children, but now there is a growing conviction that her children need to care for her.  The term used for this care is seva, loving actions that now take a variety of forms – from picking garbage out of the river to political and legal action aimed to protect it. 

In these bhakti traditions, love has two aspects: feelings and actions, and these two are significantly interconnected.  Feelings set actions in motion, and actions engender further feelings.  Since feelings are more difficult to access than actions, actions are the entryway into an ever-expanding circle of love.  Moreover, the specialness of a being is revealed in the presence of love; while we shrink back into a protective shell when confronted with hostility, we come out and expose ourselves more fully in the presence of love.  Likewise, the deep sacrality of the world reveals itself only in the face of love.  Awareness of the true nature ( svarupa ) of something generates love for it, and that love enables one to see that true nature more clearly.  Loving acts toward a being generate loving feelings toward that being – rivers, trees, and mountains included – which motivate more loving acts.  This point was driven home to me one day while watching a young man perform acts of worshipful seva to the Yamuna River.  He told me about the transformation in his own life that led him to become a daily worshiper of Yamuna.  “I used to see Yamuna-ji as an ordinary polluted river.  I used to wear my sandals down to her bank (He now views this as a grave insult.).  But then I met my guru, and he told me to start worshipping Yamuna-ji.  At first I was a little resistant, but I did what he said.  Soon, I began to see her svarupa (true form) and realized how wonderful she really is.  So now I worship her everyday with love.  The main benefit of worshipping Yamuna-ji is an ever-expanding love” (Haberman 2006, 185).

Most importantly for ecological considerations, those who reflect on the environmental crisis from this viewpoint say that this deep perspective is the one most needed to restore a healthy relationship with the world.  For the devotees of Yamuna immersed in this perspective, this means opening oneself to the river to the point where one can perceive the svarupa of Yamuna.  Once this occurs, polluting the river becomes as impossible as dumping garbage on the face of one’s lover.  Worshipful acts, then, are the very doorway into an inner world of realization; they are concrete levers for opening up new perspectives that lead to environmental awareness and activism.  While environmental degradation, I was told again and again, is the result of a very limited perspective on the world, many devotees stressed that a positive and ecologically healthy relationship with the natural world depends on a loving awareness of its true nature, or svarupa , which is realized through loving acts of seva .  An awareness of the true nature of reality leads one into a world of divine love wherein destruction and pollution become unthinkable.

Love, therefore, is both a means and an end.  The Hindu eco-theologian Shrivatsa Goswami maintains that, “Love is the key to all sustainability” (Haberman 2006, 157).  Many environmental activists I spoke with in India articulated their actions as expressions of love. The environmental activist Sunderlal Bahuguna, who worked many years attempting to stop the Tehri Dam on a major Himalayan branch of the Ganges River, told me that his work was motivated by devotional love: “I love rivers because they are God; they are our Mother.  In our philosophy we see God in all nature: mountains, rivers, springs, and other natural forms” (Haberman 2006, 71).  And love for Mount Arunachal as an essential form of Shiva led Ramana Maharshi and his followers to protect the sacred hill from developmental plans and to initiate its reforestation.

The love generated in seva , then, leads not only to a joyful realization of the true form of the “object” of that seva , but also to a deep concern for it. Because of his sentiments toward Yamuna, a pilgrimage priest who resides near the Yamuna River in Mathura experienced much pain while confronting the massive pollution of the river.  “When people come to Mathura and see the condition of the Yamuna,” he reports, “it hurts them and they leave with a broken heart.”  This man’s anguish spurred him into environmental action aimed at cleansing the river.  “When Mother is sick,” he explained, “one cannot throw her out of the house.  We must help her.  Therefore, I do Yamuna seva ” (Haberman 2006, 144).   Seva , or loving service, was a word I heard many times in conversations with environmental activists working to restore the Yamuna to health.  This activist priest, who organized demonstrations to raise awareness of the plight of the Yamuna and was the primary instigator of a successful court case that imposed a ban on the release of untreated domestic sewage and industrial effluents into the Yamuna in the Mathura District, represents his environmental activism with this religious term, as do many others in India. For him, restoring the river is a deeply religious act, performed not primarily for the benefit of humans, but for the river herself.

The culminating result of this divine love affair is a firm “connection” or “relationship” with some aspect of the sacred world. This relationship is called sambandha – the final “ s ”. Worshipful acts of seva designed to honor a particular being have the additional effect of stimulating a deeper loving connection – sambandha – with that being.  As a recipient of loving acts of seva , natural entities such as rivers, trees, and stones from sacred mountains are typically personified and sometimes even adorned in an anthropomorphic manner.  The Yamuna River is draped from shore to shore with a long decorative cloth made from 108 colorful saris on her birthday and other special occasions.  Neem trees in Varanasi are wrapped with ornate cloth and humanlike facemasks are attached to the trunks at eye level.  Faces with prominent eyes are also added to stones from Mount Govardhan, which are then adorned with clothing and jewelry.  Worshipers of these natural entities report that this seva practice is more than a way of honoring the natural entity; they also do this to develop and enhance an intimate relationship with the svarupa . 

A neem tree worshiper told me: “The face makes darshan (sight) of the goddess easier.  The tree is the goddess, but it is easier to have a relationship with the goddess if a face is there.  It is easier to see the goddess in the tree, or the tree as the goddess with a face on it” (Haberman 2013, 154).  Many tree worshipers report that the face helps them recognize and better bond with the goddess of the neem tree: “When I look into the face of the goddess on the tree,” one woman explained, “I feel a strong connection ( sambandha ) with this tree” (Haberman 2013, 154).  Worshipers who add faces to stones from Mount Govardhan, which are understood to be naturally embodied forms of Krishna, express similar notions. One told me that this practice “makes it easier to perceive the svarupa , to see the stone as Krishna.”   Another said: “When you put eyes and face on a Govardhan stone you feel it is a person.  It is easier to see the stone as a person with the face and clothing added.  Putting eyes and other ornamentations on the stone makes its personality more perceptible.  This makes a loving relationship with the svarupa more possible.” 

In this context, anthropomorphism seems to function as an intentional cultural means of connecting positively with the nonhuman world.  Current research by social psychologists seems to corroborate the notion that anthropomorphism can function as a means of establishing connection with some nonhuman entity, and that this connection leads to a greater concern for the anthropomorphized agent’s well-being (Epley 2008).  This claim has been confirmed by a group of Hong Kong based psychological researchers who have published a study which demonstrates that anthropomorphizing enhances connectedness to natural entities, and that this results in a stronger commitment to conservation behavior (Tam 2013).

Those who see the Yamuna as a divine goddess are less prone to polluting the river and more committed to restoring it; those who see trees as divine personalities avoid harming them and oversee their protection; and devotees of Mount Govardhan don’t dig into the mountain and some have worked to safeguard it from extractive exploitation.  But how relevant is the concern for a single natural entity toward the larger ethical concern for all such entities?  The possibility of this mode of devotional environmentalism opening out to a more universal ethic was highlighted for me during an instructive conversation.  One day I visited a large pipal tree shrine in Varanasi and there met a sadhvi , a female practitioner who had renounced ordinary domestic life to devote herself to spiritual pursuits.  At one point in our conversation she explained what she thought was the real value of worshiping a tree.  “From the heartfelt worship of a single tree one can see the divinity in that tree and feel love for it.  After some time, with knowledge one can then see the divinity in all trees.  Really, in all life.  All life is sacred because God is everywhere and in everything.  This tree is a svarupa of Vasudeva (Krishna).  As it says in the Bhagavad Gita, from devotion to a svarupa (one’s own particular form of God) comes awareness of the vishvarupa (universal form of God)” (Haberman 2013, 197).  In brief, this knowledgeable woman was advancing the idea that the worship of a particular has the possibility of expanding to a more reverent attitude toward the universal.  Regarding trees, her point was that the worship of a particular tree could lead to the realization of the sacrality of all trees – and by extension, of everything. 

With the comprehension of the universal via the particular we return full circle to the notion of sarvatma-bhava , the idea that everything is sacred. What first began as a proposition is now directly realized in experience.  Many within Hindu religious traditions maintain that it is precisely a reawakening to this deep sacred quality of all life that is the foundation for establishing a more sustainable human presence on the planet. The notions related to the Bhagavad Gita’s four “ s ’s” are deeply embedded in Hindu devotionalism.  Here, then, is a potential resource that is already in place within popular Hindu culture for an emerging environmental practice and ethic that can extend loving care to all of life.

Ahmed K., Kashyap S., and Sinha S. (2000) “Pollution of Hinduism” Down to Earth Science and Environment Fortnightly published by Centre for Science and Environment, New Delhi (February 15 th edition) 27-37.  Also now available online at: http://www.downtoearth.org.in/coverage/pollution-of-hinduisim-17622 .

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Guha R. (1998) “Mahatma Gandhi and the environmental movement in India” in Kalland A. and Persoon G. eds. Environmental movements in Asia Curzon Press, Richmond, UK 65-82.

Guha R. (1999) The unquiet woods: Ecological change and peasant resistance in the Himalaya Oxford University Press, New Delhi.

Haberman D. (2006) River of love in an age of pollution: The Yamuna River of northern India University of California Press, Berkeley.

Haberman D. (2013) People trees: Worship of trees in northern India Oxford University Press, New York.

Jacobsen K. (1996) “Bhagavadgita, Ecosophy T, and deep ecology” Inquiry 39:2, 219-38.

Naess A. (1995) “Self-Realization: an ecological approach to being in the world” in Drengson A. and Yuichi I. eds. The Deep Ecology Movement: An introductory anthology North Atlantic Books, Berkeley 13-30.

Narayanan V. (2001) “Water, wood, and wisdom: ecological perspectives from the Hindu tradition” Daedalus 130:4, 179-206.

Nelson L. ed. (1998) Purifying the earthly body of God: Religion and ecology in Hindu India State University of New York Press, Albany.

Nelson L. (2000) “Reading the Bhagavadgita from an ecological perspective” in Chapple C. and Tucker M. eds. Hinduism and ecology Harvard University Press, Cambridge 127-64.

Pedersen P. (1995) “Nature, religion, and cultural identity: the religious environmental paradigm in Asia” in Bruun O. and Kalland A. eds. Asian perceptions of nature Curzon Press, Richmond, UK 258-76.

Sherma R. (1998) “Sacred immanence: reflections on ecofeminism in Hindu Tantra” in Nelson L. ed. Purifying the earthly body of God: Religion and ecology in Hindu India State University of New York Press, Albany 89-131.

Tam K., Lee S., and Chao M. (2013) “Saving Mr. Nature: Anthropomorphism enhances connectedness to and protectiveness toward nature” Journal of Experimental Social Psychology 49:3 514-21.

Tomalin E. (2004) “Bio-divinity and biodiversity: Perspectives on religion and environmental conservation in India” Numen 51:3 265-95. 

Tomalin E. (2009) Biodivinity and biodiversity: The limits to religious environmentalism Ashgate, Farnham, UK.

[1] In addition to numerous articles and several monographs, former studies of Hinduism and ecology include two useful volumes of essays written by various scholars (Chapple and Tucker 2000, Nelson 1998).

[2] More recently Emma Tomalin has argued for a distinction between what she calls bio-divinity and environmental concerns.  Bio-divinity refers to the notion that nature is infused with divinity.  This is an idea that has been current in India for a long time; the environmental crisis, however, is relatively new, as are the concerns related to it.  Tomalin insists, therefore, that “there is an immense difference between the priorities and concerns of the modern environmentalist and the world-views of much earlier Hindu sages, poets, and philosophers” (Tomalin, 2004, 267).  This does not mean, however, that aspects of Hinduism cannot be interpreted to support contemporary environmental thinking and action. As Tomalin recognizes, “Religious traditions constantly re-invent themselves precisely through making claims about the past in order to accommodate new ideas” (268). Sacred views of nature in India might indeed now be very useful as a resource to promote the protection and care of the environment.  In fact, this is precisely what is currently taking place.  Tomalin has also published a book expanding on this subject (2009).

[3] Ramachandra Guha maintains that “it is probably fair to say that the life and practice of Gandhi have been the single most important influence on the Indian environmental movement” (1998, 65-66).  The Norwegian philosopher and founder of deep ecology, Arne Naess, was greatly influenced by Gandhi; he took the conceptually central term “Self-Realization” from Gandhi, who in turn took it from the Bhagavad Gita (Naess 1995).

[4] See Guha (1999, 162).  The environmental activist and Chipko spokesperson Sunderlal Bahuguna frequently quotes from the Bhagavad Gita to support his own ecological theology.  The Chipko Movement and Bahuguna have been key sources for the Indian environmental movement. “Indeed, the origins of the Indian environmental movement can be fairly ascribed to that most celebrated of forest conflicts, the Chipko movement of the central Himalaya” (Gadgil and Guha 1995, 84).

[5] “Conserve ecology or perish – this in short, is one of the messages of the Gita , one of the most important scriptures of the Vedic way of life now known as Hinduism” (Ahmed, Kashyap, and Sinha 2000, 28).

[6] Two recent publications based on Shankaracharaya’s reading of the Bhagavad Gita challenge the validity of this position of the Bhagavad Gita (Jabobsen 1996, Nelson 2000).   See my own critical assessment of these articles (Haberman 2006, 29-37).

Header photo credit: ©Chris Chapple, Floral ceremonial offerings, Haridwar, India

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Heilbrunn Timeline of Art History Essays

Hinduism and hindu art.

Krishna Killing the Horse Demon Keshi

Standing Four-Armed Vishnu

Linga with Face of Shiva (Ekamukhalinga)

Standing Parvati

Shiva as Lord of Dance (Nataraja)

Standing Ganesha

Standing Female Deity, probably Durga

Ardhanarishvara (Composite of Shiva and Parvati)

Vaikuntha Vishnu

Krishna on Garuda

Durga as Slayer of the Buffalo Demon Mahishasura

Seated Ganesha

Kneeling Female Figure

Hanuman Conversing

The Goddess Durga Slaying the Demon Buffalo Mahisha

Loving Couple (Mithuna)

Karaikkal Ammaiyar, Shaiva Saint

Vidya Dehejia Department of Art History and Archaeology, Columbia University

February 2007

According to the Hindu view, there are four goals of life on earth, and each human being should aspire to all four. Everyone should aim for dharma , or righteous living; artha , or wealth acquired through the pursuit of a profession; kama , or human and sexual love; and, finally, moksha , or spiritual salvation.

This holistic view is reflected as well as in the artistic production of India. Although a Hindu temple is dedicated to the glory of a deity and is aimed at helping the devotee toward moksha , its walls might justifiably contain sculptures that reflect the other three goals of life. It is in such a context that we may best understand the many sensuous and apparently secular themes that decorate the walls of Indian temples.

Hinduism is a religion that had no single founder, no single spokesman, no single prophet. Its origins are mixed and complex. One strand can be traced back to the sacred Sanskrit literature of the Aryans, the Vedas, which consist of hymns in praise of deities who were often personifications of the natural elements. Another strand drew on the beliefs prevalent among groups of indigenous peoples, especially the faith in the power of the mother goddess and in the efficacy of fertility symbols. Hinduism, in the form comparable to its present-day expression, emerged at about the start of the Christian era, with an emphasis on the supremacy of the god Vishnu, the god Shiva, and the goddess Shakti (literally, “Power”).

The pluralism evident in Hinduism, as well as its acceptance of the existence of several deities, is often puzzling to non-Hindus. Hindus suggest that one may view the Infinite as a diamond of innumerable facets. One or another facet—be it Rama, Krishna, or Ganesha—may beckon an individual believer with irresistible magnetism. By acknowledging the power of an individual facet and worshipping it, the believer does not thereby deny the existence of many aspects of the Infinite and of varied paths toward the ultimate goal.

Deities are frequently portrayed with multiple arms, especially when they are engaged in combative acts of cosmic consequence that involve destroying powerful forces of evil. The multiplicity of arms emphasizes the immense power of the deity and his or her ability to perform several feats at the same time. The Indian artist found this a simple and an effective means of expressing the omnipresence and omnipotence of a deity. Demons are frequently portrayed with multiple heads to indicate their superhuman power. The occasional depiction of a deity with more than one head is generally motivated by the desire to portray varying aspects of the character of that deity. Thus, when the god Shiva is portrayed with a triple head, the central face indicates his essential character and the flanking faces depict his fierce and blissful aspects.

The Hindu Temple Architecture and sculpture are inextricably linked in India . Thus, if one speaks of Indian architecture without taking note of the lavish sculptured decoration with which monuments are covered, a partial and distorted picture is presented. In the Hindu temple , large niches in the three exterior walls of the sanctum house sculpted images that portray various aspects of the deity enshrined within. The sanctum image expresses the essence of the deity. For instance, the niches of a temple dedicated to a Vishnu may portray his incarnations; those of a temple to Shiva , his various combative feats; and those of a temple to the Great Goddess, her battles with various demons. Regional variations exist, too; in the eastern state of Odisha, for example, the niches of a temple to Shiva customarily contain images of his family—his consort, Parvati, and their sons, Ganesha, the god of overcoming obstacles, and warlike Skanda.

The exterior of the halls and porch are also covered with figural sculpture. A series of niches highlight events from the mythology of the enshrined deity, and frequently a place is set aside for a variety of other gods. In addition, temple walls feature repeated banks of scroll-like foliage, images of women, and loving couples known as mithunas . Signifying growth, abundance, and prosperity, they were considered auspicious motifs.

Dehejia, Vidya. “Hinduism and Hindu Art.” In Heilbrunn Timeline of Art History . New York: The Metropolitan Museum of Art, 2000–. http://www.metmuseum.org/toah/hd/hind/hd_hind.htm (February 2007)

Further Reading

Dehejia, Vidya. Indian Art . London: Phaidon, 1997.

Eck, Diana L. Darsan: Seeing the Divine Image in India. 2d ed . Chamberburg, Pa.: Anima Books, 1985.

Michell, George. The Hindu Temple: An Introduction to Its Meaning and Forms. Reprint . Chicago: University of Chicago Press, 1988.

Mitter, Partha. Indian Art . Oxford: Oxford University Press, 2001.

Additional Essays by Vidya Dehejia

• Dehejia, Vidya. “ Buddhism and Buddhist Art .” (February 2007)
• Dehejia, Vidya. “ Recognizing the Gods .” (February 2007)
• Dehejia, Vidya. “ South Asian Art and Culture .” (February 2007)

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My Research Paper

Trimūrti: Brahmā

            Throughout India, there has been a large variation of religions that people follow. While there are many cohesive religious systems, what makes Hinduism unique is that it is categorized as many Indian religious ways formed together to make one single religion. (Fisher, 73). In Hinduism, there have been three gods that are vital in the religious aspect life of Hinduism. These three gods, Brahmā, Vishnu, and Shiva, represent the three forces of creation, preservation, and destruction in Hinduism and when they are linked together, primarily in philosophy and art, they are often called the Trimūrti, which means “triple form.” Brahmā represents the god of creation, Vishnu represents the god of preservation, and Shiva represents the god of destruction and re-creation (Molloy, 95-96).

Brahmā represents creation in the universe and is considered the “personal aspect” of Brahmān, which is divine reality in Hinduism and Brahmā, has also been thought of as the biggest benefactor for the Brahmin caste. Brahmā is sitting on his throne, portrayed as a king with four faces and each facing in different directions. He also has eight arms, each holding symbols of power in Hinduism. A white goose also accompanies him (Molloy, 95-96). In some instances, Brahma has a very clear and known personality. He is troubled by religion, the diffusion of sacred knowledge, and power. It was around this time that Brahma created and conserved the concept of dharma, which is the task of doing one’s social duty, as a vital part in the procedure of creation, and the Vedas as well, which he shared with society. This gave Brahma the self-proclaimed title of “reciter of the Vedas.” In this view, it is stated that each of Brahma’s four heads represents each one of the Vedas (Bailey, 159).

The multitude of the mythology that is found in the Hindi epics and Puranas is about the three heads of the Trimūrti, Vishnu, Shiva, and Brahma, and the groups of gods that are linked to them. The trimūrti of Brahma, Vishnu, and Shiva first appear in these Indian texts in the Maitrī Upanisad, before they were even identified as the creator, preserver, and destroyer, where they are linked together with three three gunas. The three gunas, which can be used to identify the personality of somebody, are sattva, meaning pure, rajas, meaning emotional, and tamas, meaning dull (Coward, 127). In the Mahābhārata, Brahma and Vishnu are both often portrayed as the creator and preserver and Shiva, while not as often as Brahma and Vishnu, is still obviously noted as the destroyer in several of the myths. In the Puranas, we see the three heads of the Trimurti mentioned together quite often, which makes sense because we see their development as individual gods turn into the creation of one powerful divine ruler. In the Puranas, it also states that three gods of the trimūrti are connected with three Vedas as well (Bailey, 152-153). Vedas are the earliest form of Indian scriptures (Molloy, 79-80). Brahma is relevant to the Rg Veda, which is a composition of hymns, Vishnu is related to the Yajus Veda, which is a composition of ritual prayers, and Shiva is related to the Sama Veda, which are also hymns and ritual instructions.

Brahmā’s mythology is derived largely from that of the god Prajāpati in the Brāhmanas. In the Mahābhārata, it states that they are looked at as two names for the same deity, which is a divine or Supreme Being. The Brāhmanas states that Prajāpati is identified as the creator, while in the epics and Purānas; Brahmā takes over as the name for the main creator. In Sullivan’s article, we can see this when it states, “…in the following typical verse (12.121.55): ‘Brahmā Prajāpati the Grandfather was of old creator of all the worlds with their gods and asuras and rāksasas and humans and snakes; indeed, he is the maker of creatures” (Sullivan, 379).

The Brāhmanas, which is a collection of ancient Indian texts that gives detailed descriptions and rules about different Hindu ceremonies and rituals. For example, it states that Prajāpati can ejaculate into sacrificial fire in the place of an alternate offering. Strangely, Prajāpati can also create milk, clarified butter, and fire through “manipulating his own body by ‘rubbing’…” (Caldwell, 87). What also makes Prajāpati unique is that he has the characteristics of both genders (while still being identified as male). He can separate a female from his androgynous form and have sex with her. However, Prajāpati can also practice asceticism, which he uses in order to generate heat, from which his children are born. From this we can see how Prajāpati creates fire, wind, the sun and moon and the all of the gods and demons (who are his sons). He also creates men and animals and then the rest of the universe (Doniger, 1023).

In the epics and Purānas, when Brahmā is identified as the main creator, his main method to create is by using his mind; he can think of something and it begins to exist. Brahmā is called upon whenever somebody needs something to be created or to give power to a potential villain so that certain conflicts between people can happen. However, Brahma lets his influences impact what he creates. If Brahma is under the influence of a dark element, also known as tamas, he creates demons and when he is under the influence of goodness, known as sattva, he creates the gods. Brahma can also mutilate himself and create “sheep from his breast, cows from his stomach, horses from his feet, and grasses from his hairs” (Doniger, 1023-1024).

Brahmā isn’t as important as the other creator gods in mythology. His status isn’t equal to that of Vishnu or Shiva. However, Brahmā still appears in more myths than almost every other Hindu god, very often including Vishnu and Shiva, especially in the Puranas. One very popular myth is when Shiva appears before both Brahmā and Vishnu in the form of a flaming phallus and tells Brahmā that he will never again be worshipped in India because he was being punished for having wrongly declared that he saw the tip of the infinite pillar (Doniger, 1023). We can also see in the many versions of the “Submarine Mare” myth that Brahma plays a large role as well. In this myth, a giant fire was threatening the universe so “Brahma put the fire in the body of a mare with fiery ambrosia in her mouth and then put the mare in the ocean to be kept until the final flood” (Caldwell, 86). Another incident where the three gods of the Trimurti are classified together in a myth is when Prithu, an ancient Hindu king, was being sanctified as a king. The three gods of the Trimurti were each giving Prithu a gift at the celebration with Brahma giving him “an armour of Vedic incantations,” Vishnu giving him “the sudarśana discus, and Shiva giving him “a sword engraved with ten moons like marks.” Brahma’s gift intentionally was to relate to spiritual force, while Vishnu’s related to physical force and Shiva’s gift to fertility (the moon being a symbol of production) (Bailey, 157-158). Another example of the Trimurti functioning together develops in a description of the lingodbhava myth. In this scenario, Brahma is described approaching Vishnu, who was reclined on his snake couch with many servants to his beckon call and his great power was on display as Vishnu was personifying himself as a female. A quarrel brews between the two of them about who is more superior to the other. Eventually, Shiva appears “…in the form of a fiery lingam, a symbol of Shiva, whereby he proves his superiority over the other two gods because neither of them is able to find a beginning or an end to the lingam, which is also representing fertility (Bailey, 158). Besides these examples of myths, there is another reason for concluding that the three gods of the Trimurti are characterized together as one. Each of their vāhanas, which are beings, usually an animal or mythological creature, which are used as a mode of transportation, relate well to what each of the gods represent and stand for. Brahma is represented by a swan, or hamsa, which is also a symbol of wisdom, Vishnu has a Garuda, king of birds, which is portrayed as very warlike, and Shiva has Nandin the bull, which is the symbol of male fertility (Bailey, 158).

Brahma plays a very significant part of the Hindu Trinity of Trimurti. He has a very substantial role in ancient Hindu mythology because he created not only very important Hindu concepts, like the difference between good and evil, and had vital responsibilities for the Trimurti, but he is given credit for creating the universe and all of the living beings on the planet. Today, while he might not be recognized as the most important deity in India and even not as important as Vishnu or Shiva, he is still highly praised in many ancient Hindu texts, like the Mahābhārata, as the creator of everything.

Works Cited

Bailey, G. M.. “Trifunctional Elements in the Mythology of the Hindu Trimūrti”. Numen 26.2 (1979): 152–163.

http://www.jstor.org/stable/3269716

Caldwell, Richard. Origin of the Gods A Psychoanalytic Study of Greek Theogonic Myth . Oxford: Oxford University Press, 1989. Print.

Coward, Harold. Scripture in the World Religions . Oxford: Oneworld, 2000. Print.

Doniger, Wendy. “Brahmā.” Encyclopedia of Religion . Ed. Lindsay Jones. 2nd ed. Vol. 2. Detroit: Macmillan Reference USA, 2005. 1023-1024. Gale Virtual Reference Library . Web. 24 Nov. 2015.

http://go.galegroup.com.proxy.library.emory.edu/ps/i.do?id=GALE%7CCX3424500398&v=2.1&u=emory&it=r&p=GVRL&asid=a56380628fd2b63fedc45dcf5d64b4e0

Fisher, Mary Pat. Living Religions . 8th ed. Upper Saddle River: Pearson Education, Inc., 2011. Print.

Molloy, Michael. Experiencing the World’s Religions . 6th ed. N.p.: McGraw-Hill, 2013. Print.

Sullivan, Bruce M. “The Religious Authority of the Mahabharata: Vyasa and Brahma in the Hindu Scriptural Tradition.” Journal of the American Academy of Religion . Vol. 62. Oxford: Oxford University Press, 1984. 377-401. JSTOR . Web. 23 Nov. 2015. http://www.jstor.org/stable/1465271

One thought on “My Research Paper”

Things to remember: The Bhakti approach came into prominence around 600 CE, and it opened spiritual expression to all people. There are three major groupings: (1) those who worship Vishnu and Lakshmi or one of Vishnu’s important avatars/incarnations, such as Rama or Krishna; (2) those who worship Shiva; (3) those who worship a goddess (Mother Goddess, Shakti—Parvati, Durga, Kali, etc.. Each devotee has his/her own chosen deity.

The Trimurti: Three interlinked gods Brahma (creation), Vishnu (preservation), Shiva (“destruction” or “liberation”). God in three forms.

Brahma is the creator aspect of Brahman. Important in mythology but not devotion (so perhaps was more important than he is today). Worshipped at 2-4 Temples in India. Four heads and eight (four sometimes) arms, holding a drinking vessel, a bow, a scepter, and a book. Brahma often depicted as red. Brahma is the Prajapati, the lord or father of all created things. Born of a primal golden egg from a lotus that emerges from a sleeping Vishnu’s navel.

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On the Intersection of Science and Religion

Over the centuries, the relationship between science and religion has ranged from conflict and hostility to harmony and collaboration, while various thinkers have argued that the two concepts are inherently at odds and entirely separate .

But much recent research and discussion on these issues has taken place in a Western context, primarily through a Christian lens. To better understand the ways in which science relates to religion around the world, Pew Research Center engaged a small group of Muslims, Hindus and Buddhists to talk about their perspectives. These one-on-one, in-depth interviews took place in Malaysia and Singapore – two Southeast Asian nations that have made sizable investments in scientific research and development in recent years and that are home to religiously diverse populations.

The discussions reinforced the conclusion that there is no single, universally held view of the relationship between science and religion, but they also identified some common patterns and themes within each of the three religious groups. For example, many Muslims expressed the view that Islam and science are basically compatible, while, at the same time, acknowledging some areas of friction – such as the theory of evolution conflicting with religious beliefs about the origins and development of human life on Earth. Evolution also has been a point of discord between religion and science in the West .

Hindu interviewees generally took a different tack, describing science and religion as overlapping spheres. As was the case with Muslim interviewees, many Hindus maintained that their religion contains elements of science, and that Hinduism long ago identified concepts that were later illuminated by science – mentioning, for example, the antimicrobial properties of copper or the health benefits of turmeric. In contrast with Muslims, many Hindus said the theory of evolution is encompassed in their religious teachings.

Buddhist interviewees generally described religion and science as two separate and unrelated spheres. Several of the Buddhists talked about their religion as offering guidance on how to live a moral life, while describing science as observable phenomena. Often, they could not name any areas of scientific research that concerned them for religious reasons. Nor did Buddhist interviewees see the theory of evolution as a point of conflict with their religion. Some said they didn’t think their religion addressed the origins of life on Earth.

Some members of all three religious groups, however, did express religious concerns when asked to consider specific kinds of biotechnology research, such as gene editing to change a baby’s genetic characteristics and efforts to clone animals. For example, Muslim interviewees said cloning would tamper with the power of God, and God should be the only one to create living things. When Hindus and Buddhists discussed gene editing and cloning, some, though not all, voiced concern that these scientific developments might interfere with karma or reincarnation.

But religion was not always the foremost topic that came to mind when people thought about science. In response to questions about government investment in scientific research, interviewees generally spoke of the role of scientific achievements in national prestige and economic development; religious differences faded into the background.

These are some of the key findings from a qualitative analysis of 72 individual interviews with Muslims, Hindus and Buddhists conducted in Malaysia and Singapore between June 17 and Aug. 8, 2019.

The study included 24 people in each of three religious groups (Muslims, Hindus and Buddhists), with an equal number in each country. All interviewees said their religion was “very” or “somewhat” important to their lives, but they otherwise varied in terms of age, gender, profession and education level.

A majority of Malaysians are Muslim, and the country has experienced natural migration patterns over the years. As a result, Buddhist interviewees in Malaysia were typically of Chinese descent, Hindus were of Indian descent and Muslim interviewees were Malay. Singapore is known for its religious diversity; a 2014 Pew Research Center analysis found the city-state to have the highest level of religious diversity in the world.

Insights from these qualitative interviews are inherently limited in that they are based on small convenience samples of individuals and are not representative of religious groups either in their country or globally. Instead, in-depth interviews provide insight into how individuals describe their beliefs, in their own words, and the connections they see (or don’t see) with science. To help guard against putting too much weight on any single individual’s comments, all interviews were coded into themes, following a systematic procedure. Where possible throughout the rest of this report, these findings are shown in comparison with quantitative surveys conducted with representative samples of adults in global publics to help address questions about the extent to which certain viewpoints are widely held among members of each religious group. This also shows how Muslims, Hindus and Buddhists as well as Christians around the world compare with each other.

How we did this

The goal of this project was to better understand how people think about science in connection with their religious beliefs. Past research on this topic has often focused on the views of Christians living in the U.S. or other economically advanced nations. This study sought to fill that gap by talking, one-on-one, with Muslims, Hindus and Buddhists living in two growing economies in Southeast Asia: Malaysia and Singapore. Pew Research Center conducted qualitative interviews with 72 people, including 24 in each of the three religious groups (12 in each country).

To be eligible for the study, interviewees had to identify their religious affiliation as Muslim, Hindu or Buddhist, and describe religion as either “very” or “somewhat” important in their lives. They varied in other demographic characteristics, including age, gender, ethnicity, profession, employment status and educational attainment.

Interviews were conducted by Ipsos Qualitative with a local, professional interviewer, using a guide developed by Pew Research Center. Interviews lasted about one hour and were conducted in English in Singapore, and in English or Malay in Malaysia. The Singaporean interviews were conducted June 17 to July 26, 2019, and the Malaysian interviews were done July 31 to Aug. 8, 2019.

Interviewees paint three distinct portraits of the science-religion relationship

One of the most striking takeaways from interviews conducted with Muslims, Hindus and Buddhists stems from the different ways that people in each group described their perspectives on the relationship between science and religion. The Muslims interviewed tended to speak of an overlap between their religion and science, and some raised areas of tension between the two. Hindu interviewees, by and large, described science and religion as overlapping but compatible spheres. By contrast, Buddhist interviewees described science and religion as parallel concepts, with no particular touchpoints between the two.

A similar pattern emerged when interviewees were asked about possible topics that should be off limits to scientific research for religious reasons. Many Muslim interviewees readily named research areas that concerned them, such as studies using non-halal substances or some applications of assisted reproductive technology (for example, in vitro fertilization using genetic material from someone other than a married couple). By contrast, the Hindus and Buddhists in the study did not regularly name any research topics that they felt should be off limits to scientists.

Muslim interviewees say science and religion are related, but they vary in how they see the nature of that relationship

On the relationship between science and islam.

“I don’t see any conflicts [between science and religion]. From what I know in the Quran, they say that there is science in Islam. They talk about the sun, the moon, the stars. They talk about how the water can go up to the sky and become the clouds. When it’s heavy, it goes down to the Earth where it’s taken by the plants when it evaporates up again. It’s part of science.” – Muslim man, age 35, Singapore

“I know that sometimes science and religion don’t tally. … As a person of religion, we tend to believe what our book says. Yeah, I believe what the Quran says, [rather] than scientific proof.” – Muslim woman, age 40, Singapore

Muslims frequently described science and their religion as related, rather than separate, concepts. They often said that their holy text, the Quran, contains many elements of science. The Muslims interviewed also said that Islam and science are often trying to describe similar things. “The research in science are related to the Quran. There are similarities between religion and what is explained by science,” said one Muslim woman (age 25, Malaysia).

The Muslims interviewed offered a wide variety of opinions about the nature of the relationship between science and religion, and whether the two are harmonious or conflicting. Some described science and Islam as compatible overall. For example, one Muslim man said that both science and his religion explain the same things, just from different perspectives: “I think there is not any conflict between them. … In my opinion, I still believe that it happens because of God, just that the science will help to explain the details about why it is happening” (age 24, Malaysia). Others qualified their statement by saying that science is compatible with religion, but the actions of individual scientists can be problematic. “Actually, science and religion don’t conflict with each other – it’s humans’ opinions that conflict,” said one interviewee (Muslim man, age 36, Malaysia).

Still others described the relationship as conflictual. “I feel like, sometimes, or most of the time, they are against each other. … Science is about experimenting, researching, finding new things, or exploring different possibilities. But then, religion is very fixed, to me,” said one Muslim woman (age 20, Singapore). Another interviewee said scientists typically do not consider the views of religious people when conducting their research. “Scientists, whatever they do, they don’t ask for opinions from people well-versed in religious matters,” said another Muslim woman (age 39, Malaysia).

When asked, many of the Muslims interviewed identified specific areas of scientific research that bothered them on religious grounds. Some of the areas mentioned by multiple interviewees included research that uses non-halal substances (such as marijuana, alcohol or pigs), some pregnancy technologies that they considered unnatural (for example, “test tube babies” or procedures that use genetic material not taken from a husband and wife) or cloning.

Representative surveys of Muslims in countries around the world find variation in the share of Muslims who see any conflict between science and religion, although this share is less than half in most countries surveyed. The 2018 Wellcome Global Monitor asked respondents if “science has ever disagreed with the teachings of your religion.” Across 51 countries that have large enough samples of Muslims that their views can be broken out separately and analyzed, a common response is that science has “never disagreed” with Islamic religious teachings. 1

Muslims vary in their views about the conflict between science and the teachings of their religion

Similarly, a Pew Research Center survey conducted in 2011 and 2012 that examined the views of Muslims found that, in most regions, half or more said there was no conflict between religion and science, including 54% in Malaysia (Muslims in Singapore were not surveyed). Three-in-ten Malaysian Muslims said there is a conflict between science and religion; the share of Muslims around the world who took this position ranged from a high of 57% in Albania to a low of 14% in the Palestinian territories.

Hindu interviewees generally see science and religion as compatibly overlapping spheres

The predominant view among Hindus interviewed in Malaysia and Singapore is that science and Hinduism are related and compatible. Many of the Hindu interviewees offered – without prompting– the assertion that their religion contains many ancient insights that have been upheld by modern science. For instance, multiple interviewees described the use of turmeric in cleansing solutions, or the use of copper in drinking mugs. They said Hindus have known for thousands of years that these materials provide health benefits, but that scientists have only confirmed relatively recently that it’s because turmeric and copper have antimicrobial properties. “When you question certain rituals or rites in Hinduism, there’s also a relatively scientific explanation to it,” said a Hindu woman (age 29, Singapore).

On the relationship between science and Hinduism

“I believe that whatever science says, the purpose has already been told in my religion. For example, it is said that drinking water from a copper container is very good. This has been proven by the ancestors many years ago. But now only these scientific people come out and say that it is good to use it.” – Hindu woman, age 29, Malaysia

“No, feel free to go ahead and [research] everything. Why would you need to restrict yourself from information or knowledge? Because Hinduism is based on knowledge. It’s called ‘Nyaya.’ That’s ‘knowledge,’ literally translated.” – Hindu man, age 38, Singapore

While many of the Hindu interviewees said science and religion overlap, others described the two as separate realms. “Religion doesn’t really govern science, and it shouldn’t. Science should just be science. … Today, the researchers, even if they are religious, the research is your duty. The duty and religion are different,” said one Hindu man (age 42, Singapore).

Asked to think about areas of scientific research that might raise concerns or that should not be pursued for religious reasons, Hindu interviewees generally came up blank, saying they couldn’t think of any such areas. A few mentioned areas of research that concerned them, but no topic area came up consistently.

The sense that Hindus generally see little conflict with science aligns with survey findings to date. In three of the four countries in the 2018 Wellcome Global Monitor with large enough samples of Hindus for analysis, majorities said that science had “never disagreed” with the teachings of their religion, including two-thirds of Hindus in India – which is home to the vast majority of the world’s Hindus. In Singapore, however, Hindus expressed more ambivalence: About half (48%) said science has not disagreed with the teachings of Hinduism, while nearly four-in-ten (38%) said that it has. 2

Buddhist interviewees see science and religion as operating in parallel domains

Buddhist interviewees described science and religion in distinctly different ways than either Muslims or Hindus. For the most part, Buddhists said that science and religion are two unrelated domains. Some have long held that Buddhism and its practice are aligned with the empirically driven observations in the scientific method ; connections between Buddhism and science have been bolstered by neuroscience research into the effects of Buddhist meditation at the core of the mindfulness movement.

On the relationship between science and Buddhism

“Science is something more modern, but Buddhism is something like a mindset. And science is more practical, but Buddhism is theoretical. It is not conflicting.” – Buddhist man, age 40, Malaysia

“I would say that the two [science and religion] are running parallel. It’s difficult to merge the two.” – Buddhist man, age 64, Singapore

One Buddhist woman (age 39, Malaysia) said science is something that relates to “facts and figures,” while religion helps her live a good and moral life. Another Singaporean Buddhist woman (age 26) explained that, “Science to me is statistics, numbers, texts – something you can see, you can touch, you can hear. Religion is more of something you cannot see, you cannot touch, you cannot hear. I feel like they are different faculties.”

To many of the Buddhist interviewees, science and religion cannot be in conflict, because they are different or parallel realms. Therefore, the Malaysian and Singaporean Buddhists largely described the relationship between science and religion as one of compatibility.

Indeed, even when prompted to think about potential areas of scientific research that raised concerns for religious reasons, relatively few of the Buddhists mentioned any. Among those who did cite a concern, a common response involved animal testing. Buddhist interviewees talked about the importance of not killing living things in the practice of their religion, so some felt that research that causes harm or death to animals is worrisome.

The tenor of these comments is consistent with survey findings from the 2018 Wellcome Global Monitor. Majorities of Buddhists in all 10 countries with large enough samples for analysis said that science has “never disagreed” with the teachings of their religion. 3 This includes 59% of Buddhists in Singapore. (In Malaysia, 55% of Buddhists said the same. However, these results should be interpreted with extra caution because there were just 129 Malaysian Buddhists in the survey sample.) Far smaller shares of Buddhists in these countries see a conflict between science and their religion’s teachings.

Surveys among Christians find wide variation in perceptions of conflict between religion and science though more see at least some conflict than do not

For comparison, representative surveys of Christians around the world also find widely ranging views about whether religion and science have ever disagreed or are generally in conflict. The 2018 Wellcome Global Monitor survey finds wide variation in Christians’ views on this issue. 4 The U.S. stands out, along with several southern European nations, for its relatively high share of Christians reporting that science has disagreed with the teachings of their religion (61%). By contrast, 22% in Singapore, 18% in Sweden and 12% in the Czech Republic say the same.

Christians worldwide vary in whether they see disagreement between science and their religion’s teachings

Pew Research Center surveys asked a similar question in Central and Eastern Europe as well as in Latin America . Christians in these regions tilt toward saying that “there is generally a conflict between science and religion.” A median of 49% of Christians in Central and Eastern Europe say there is generally a conflict, and a median of 39% say there is not. The median view on this question in Latin American was similar (50% to 40%).

Views of conflict between science and religion by Christians in Central and Eastern Europe and Latin America

In a U.S.-based Pew Research Center survey , a majority of Christians (55%) said that science and religion are “often in conflict” when thinking in general terms about religion. When thinking about their own religious beliefs, however, fewer Christians (35%) said their personal religious beliefs sometimes conflict with science; a majority of U.S. Christians (63%) said the two do not conflict.

Such findings broadly align with Elaine Howard Ecklund and Christopher P. Scheitle’s analysis in “Religion vs. Science: What Religious People Really Think,” which finds that many U.S. Christians see little conflict between science and their faith.

This survey also provides a window into the kinds of things that Christians see as a conflict between science and religion. In an open-ended question included on the Center’s survey, respondents who said science conflicted with their personal religious beliefs were asked to identify up to three areas of conflict. Christians most commonly mentioned the creation of the universe, including evolution and the “Big Bang” (cited by 38% of U.S. Christians who saw a conflict between science and their religious beliefs). Respondents also mentioned broad tensions including the idea that man (rather than God) is “in charge,” beliefs in miracles, or a belief in the events of the Bible (26%). Others cited conflict over the beginning of life, abortion, and scientific technologies involving human embryos (12%) or other medical practices (7%).

Evolution is a more frequent point of conflict for those in Abrahamic faiths such as Islam and Christianity

Evolution raised areas of disagreement for many Muslim interviewees, who often said the theory of evolution is incompatible with the Islamic tenet that humans were created by Allah. Evolution is also a common, though by no means universal, friction point for Christians. By contrast, neither Buddhist interviewees, followers of a religion with no creator figure, nor Hindu interviewees, followers of a polytheistic faith, described discord with evolution either in their personal beliefs or in their views of how evolution comports with their religion.

Some Muslims interviewees see origination of humans from the prophet Nabi Adam as at odds with evolution

When asked about the theory of evolution, Muslim interviewees generally talked about conflict between the theory of evolution and their religious beliefs about the origins of human life – specifically, the belief that God created humans in their present form, and that all humans are descended from Adam and Eve. “This is one of the conflicts between religion and Western theory. Based on Western theory, they said we came from monkeys. For me, if we evolved from monkeys, where could we get the stories of [the prophet] Nabi? Was Nabi Muhammad like a monkey in the past? For me, he was human. Allah had created perfect humans, not from monkey to human,” said one Muslim man (age 21, Malaysia).

Islamic views on evolution

“Nonsense. I believe that Nabi Adam is the first human in the world. Before Nabi Adam was created, other living things such as dinosaurs and so on were also created. The theory of human evolution from apes to human is very different from the teaching in Islam.” – Muslim man, age 24, Malaysia

“That theory to me is absurd. People might be saying that during time of Mesopotamia, the people there hunch and bow, with appearance looking like an ape. Maybe that is why one says we come from apes. But, for me, I believe that we come from Adam and Adam came from heaven.” – Muslim woman, age 36, Malaysia

“Our ancestors are not monkeys. Maybe there’s similarity in the DNA, but in Islam the first human is Adam. He’s not a monkey.” – Muslim man, age 35, Singapore

Others emphasized that evolution is only a theory and has not been proven true. “It’s just a theory, because there is no specific evidence or justification. … Just because the DNA [of humans and primates] has a difference of a few percent, that doesn’t mean we are similar,” said a 29-year-old Singaporean Muslim man. Still others said that Charles Darwin developed this theory in order to get famous and did not put adequate thought or research into his theory.

However, a handful of Muslims said they personally believed that humans were descended from primates via the evolutionary process, even though they believed that this deviated from Islamic teaching. “Monkeys can crawl. After that, stand, stand, stand, then become human, right? Yes, I think so. I think, yeah, that one I believe. … [But] religion says all humans in the world come from God. A bit of conflict,” said a 44-year-old Muslim woman from Singapore. Another Muslim woman (age 39, Singapore) said she was open to the concept of evolution, even though her religion tells a different story. “According to religion, we don’t originate from monkeys. But being that we may be related, the possibility is there,” she said.

A Pew Research Center survey of Muslims worldwide conducted in 2011 and 2012 found a 22-public median of 53% said they believed humans and other living things evolved over time. However, levels of acceptance of evolution varied by region and country, with Muslims in South and Southeast Asian countries reporting lower levels of belief in evolution by this measure than Muslims in other regions. In Malaysia, for instance, 37% of Muslim adults said they believed humans and other living things evolved over time.

In the U.S. context, a 2011 Pew Research Center survey found that views of evolution among American Muslims were roughly split: 45% said they believed humans and other living things have evolved over time, while 44% said they have existed in their present form since the beginning of time.

Hindu and Buddhist interviewees emphasize the absence of conflict with the theory of evolution

Evolution posed no conflict to the Hindus interviewed. In keeping with thematic comments that Hinduism contains elements of science, many interviewees said the concept of evolution was encompassed in their religious teachings. “In Hinduism we have something like this as well, that tells us we originated from different species, which is why we also believe in reincarnation, and how certain deities take different forms. This is why certain animals are seen as sacred animals, because it’s one of the forms that this particular deity had taken,” said a 29-year-old Hindu woman in Singapore. When asked about the origins of human life, many Hindu interviewees just quickly replied that humans came from primates.

The Buddhists interviewed also tended to say there was no conflict between their religion and evolution, and that they personally believed in the theory. Some added that they didn’t think their religion addressed humans’ origins at all. “I don’t think Buddhism has any theory on the first human being or anything. For Buddhism, we don’t really have a strong sense of how the first human came along,” said a Buddhist man in Singapore (age 22).

Hindu views on evolution

“I don’t think evolution has anything to do with religion, nothing to do with Hinduism. That was just adaptation. For example, apes to men. It was just adaptation that people eventually changed over time.” – Hindu man, age 26, Singapore

“The concept (of evolution) is the same. The Hindus say it in a different way, and modern science says it in a scientific way.” – Hindu woman, age 27, Malaysia

Buddhist views on evolution

“[Buddhism says] we are all made out of the atoms and molecules, not that we are created by God. Like Christians believe that we are created by God, but no, I as a practicing Buddhist do not believe in that.” – Buddhist woman, age 60, Malaysia

There is limited global survey data on this issue. However, Pew Research Center’s 2014 Religious Landscape Study found that 86% of Buddhists and 80% of Hindus in the U.S. said that humans and other living things have evolved over time, with majorities also saying this was due to natural processes.

Surveys of Christians globally find that majorities in most publics surveyed accept the idea that humans and other living things have evolved over time

Pew Research Center surveys conducted in Central and Eastern Europe and Latin America find that a majority of Christians in most countries in these regions say humans and other living things have evolved over time. An 18-country median of 61% of Christians say this in Central and Eastern Europe, while a median of 30% say instead that humans and other living things have existed in their present form since the beginning of time. The median views on this issue are similar in Latin America (59% and 35%, respectively).

Evolution beliefs by Christians in Central and Eastern Europe and Latin America

Views of American Christians are about the same as those global medians: 58% in a 2018 Pew Research Center survey said that humans and other living things have evolved over time, while 42% said they have always existed in their current form.

People’s responses to questions about evolution can vary depending on how the question is asked , however. Specifically, a 2018 Pew Research Center survey focusing on beliefs about the origins of humans found more white evangelical Protestants, Black Protestants and Catholics expressed a belief in evolution when given the option to say that humans evolved with guidance from God or a higher power .

Such differences in how Christians see the issue of evolution are broadly consistent with an analysis by Fern Elsdon-Baker and her research completed with colleagues in the UK and Canada, which suggest that people’s views on evolution can be nuanced, depending on the exact questions asked.

Interviewees across Muslim, Hindu and Buddhist groups cite tension with research that “goes against nature” or involves harm to animals

Two areas of potential conflict with science cut across religious groups. Interviewees from all three groups raised concerns about scientific research that interferes with nature in some way or that causes harm to animals.

Views on animal welfare and scientific research

“When we do scientific research, we just have to ensure we did not endanger other living things, including animals and humans. We don’t bring harm to any of the people, that is the basic moral value.” – Hindu man, age 22, Malaysia

“In Islam, for example, you shouldn’t subject any human or animals to cruelty. So, I believe if you want to do any testing on rats, you need to ask yourself: “Will the rats suffer?’” – Muslim man, age 59, Singapore

In discussing scientific research using gene editing, cloning and reproductive technologies such as in vitro fertilization, Muslim, Hindu and Buddhist interviewees raised the idea that such practices may go against the natural order or interfere with nature. As one Buddhist man simply put it: “If you have anything that interferes with the law of nature, you will have conflict. If you leave nature alone, you will have no conflict” (age 64, Singapore). Similarly, a Muslim woman said “anything that disrupts or changes the natural state” goes against religious beliefs (age 20, Singapore).

When probed about potential areas of scientific research that should be “off limits” from a religious perspective, individuals from all three religious groups talked about the need to consider animal welfare (and sometimes human welfare) in scientific research. This idea occasionally came up when interviewees were asked for their thoughts about cloning and gene editing; others mentioned animal welfare concerns at other points of the interview, along with the need for ethical treatment of living things in general. Buddhists and Hindus in particular emphasized the need to “do no harm” when probed about characteristics that make someone a good follower of their religions.

A few interviewees thought one other topic should be off limits to scientific exploration: research aimed at core beliefs such as the existence of God, the heavens or holy scripture.

Touchpoints between religion and biotechnology research areas

Interviewees were asked to talk about their awareness of and views about each of three specific research areas in biotechnology – new technologies to help women get pregnant, gene editing for babies, and animal cloning. People had generally positive views of pregnancy technology such as in vitro fertilization, although Muslim interviewees pointed out potential objections depending on how these techniques are used. Views of gene editing and cloning were more wide-ranging, with no particular patterns associated with the religious affiliation of the interviewees.

Individuals from all three religions generally approved of pregnancy technology and in vitro fertilization

The first scientific development raised for discussion involved technologies to help women get pregnant. Interviewees often volunteered that they were familiar with in vitro fertilization, commonly referred to as IVF, which is an assisted reproductive technology. Individuals who expressed positive views about IVF mentioned things pertaining to the help it brings to people trying to conceive in modern times. Some even surmised that IVF itself or the knowledge to develop it was a gift from God.

Buddhists and Hindus on IVF

“I don’t think my religion would have any comments on [IVF and surrogacy]. I think Christians would have more comments on it. Like the very staunch Christians, they think that they can’t do this and that. They are very specific.” – Buddhist woman, age 26, Singapore

“It’s a good thing. Some couples don’t have the chance to get babies. With these technologies, people are finding happiness.” – Hindu man, age 24, Malaysia

Muslims accept pregnancy technologies, with conditions

“You cannot use another person to carry your baby, but people want their own flesh-and-blood baby. So, [IVF] is a really good opportunity. Because otherwise people usually just adopt, and it’s not their flesh and blood. They don’t want that.” – Muslim woman, age 24, Singapore

“In my opinion, IVF does not have any conflict with the religion because it helps to continue the descendants and it involves the correct and qualified person. … The man should be the person who is qualified and marry the woman, and the wife should be the person who is qualified to receive the fetus from the man.” – Muslim man, age 24, Malaysia

“For that particular woman to perform this scientific procedure, the company that executes this procedure must make sure that the woman has a certificate of marriage, meaning legitimately married. I think it is that simple. If she is not married, but she wants (to perform this procedure), I don’t think the company should do it. It is immoral.” – Muslim man, age 36, Malaysia

Even among supporters of these technologies, one common sentiment was that people were either unsure of where their religion stood on this issue or thought that other people – those who were older, more conservative or more religious – might be against it. “I think the old-timers are having a bit of a difficult time with being OK with [IVF]. The young generation, my generation, and the ones younger are OK with this,” said one Hindu man (age 26, Singapore).

Some Hindus and Buddhists noted that they were comfortable with pregnancy technologies themselves, but said that there is pushback from other religions, particularly Islam and Christianity. For instance, when asked about IVF, one Buddhist man said, “Oh, wow, that’s a very good question. Controversy, right? I heard about such before, I think, especially coming from Christianity. But, my personal take, I feel it is fine. It’s still trying to get the balance of being a believer of a religion vs. overly superstitious or believing too much in that religion that you forgo the reality of life going on” (Singapore, age 37). Another noted that Buddhism and Hinduism don’t have the same staunch views on IVF as Muslims. “In Buddhism, we don’t have this type of restriction. It’s totally different from other [religions], if I’m not wrong. If you talk about Muslims, there is. If you talk about Hindus, I think also they don’t,” he said (age 43, Singapore).

Muslim interviewees tended to accept technologies to facilitate pregnancy. However, some Muslims emphasized that they would only be OK with these technologies if certain criteria were met – specifically, if the technologies were used by married couples, and with the couples’ own genetic material. “IVF is fine with me because it uses the couple’s egg and sperm and the mother’s body. You need help inseminating the egg, that’s all,” said one Muslim man (age 59, Singapore). Some Muslims also expressed concern about surrogacy in particular; they said Islam prohibits bringing outside parties into a marriage, and that surrogacy is effectively having a third person enter the marriage. A few other Muslims in the study mentioned the need to consult edicts or talk with leaders in the religious community before they would be able to be fully supportive, a common practice for many controversial issues in Islam.

Opinions varied widely on gene editing and animal cloning

Interviewees, regardless of their religion, said the idea of curing a baby of disease before birth or preventing a disease that a child could develop later in life would be a helpful, acceptable use of gene editing. But they often viewed gene editing for cosmetic reasons much more negatively.

Views on gene editing vary depending on how it is used

“I think science and technology aims to help the people. If you modify the baby, it is not good for them. The baby might also not want what the parents edited. In terms of the treatment of diseases, I think is good, as you can cure the baby.” – Buddhist man, age 23, Malaysia

“I like one half of it, the other half I don’t like. The half that I like was eliminating the diseases. The part where you can make the eye color and all that? I wouldn’t say I’m against it, but I’m definitely not up for it.” – Hindu woman, age 40, Singapore

Muslims’ concerns with “playing God”

“Cloning, to put it simply, you’re delving into an area where you’re playing God. It is concerning because if it’s taken as something that’s normal, it means that humans can do things that previously no one could do. That means we could create ourselves. That goes against the beliefs that I have, because as a Muslim, while we have the ability to do certain things, it does not mean that we should do those things.” – Muslim man, age 29, Singapore

Several interviewees brought up the idea of not agreeing with gene editing out of fear that people might want to Westernize their children. For example, some repeated the concern that gene editing would be used to create babies with blond hair and blue eyes. “In terms of the diseases, I think it is acceptable. If they want to change the hair or eyes color? We are not European people,” said one Muslim woman (age 47, Malaysia).

Views of cloning were similarly conditional. Individuals from all three religions remarked on their disapproval of cloning for humans. But interviewees generally found animal cloning to be a much more acceptable practice. Many people interviewed envisioned useful outcomes for society from animal cloning, such as providing meat to feed more people, or to help preserve nearly extinct animals. For example, a Hindu woman said, cloning “is a good idea because some of the animals, like tigers, are on the brink of extinction, so I think it is good to clone before they are extinct” (age 27, Malaysia).

Many of the issues raised about gene editing and cloning mirrored each other. Some of the concerns were based on religious traditions and values. For example, primarily Muslim interviewees mentioned that cloning could interfere with the power of God, who should be the only one who can create.

To the extent Hindus and Buddhists in the study expressed religious concerns pertaining to gene editing and cloning, they generally brought up the idea that these scientific methods might interfere with karma or reincarnation. (Some interviewees also mentioned the potential of IVF to interfere with karma, but they were generally less concerned about this.) One Buddhist woman, talking about gene editing, said: “Sometimes the person is born with sufferings, and it is because maybe previously he had been doing some evil things” (age 45, Singapore). When asked about cloning, a Hindu man expressed similar views. “For Hinduism, we believe that how we look like, how we are, our hands and our legs, it’s because of our past life. So, for example, they will always say that if I am handsome and I’m smart, it’s because in my past life I actually was a nicer person to people. Because of karma, because of reincarnation, I was born back into the better person” (Hindu man, age 25, Singapore).

Pew Research Center surveys in the U.S. survey find a strong relationship between levels of religious commitment and views on biotechnology developments, including gene editing. In a 2018 survey , majorities of U.S. Christians, including white evangelicals and other Protestants as well as Catholics, said if the development of gene editing for babies entailed embryonic testing, it would be taking the technology too far. A common finding in Center surveys of Americans on emerging biotechnology issues such as gene editing for babies and animal genetic engineering is that public opinion depends on the use and effects of emergent technologies for society. 5

Religious differences fade as interviewees think about the value of government investments in scientific research

Not all aspects of science are seen through a religious lens. Regardless of their religion, the people we spoke with overwhelmingly described investment in scientific research, including medicine, engineering and technology, as worthwhile. Malaysians and Singaporeans alike broadly shared this feeling.

Support for investment in scientific research

“I think it is very, very worth investing because the research is not just gathering information and data, but indirectly it creates job opportunities for the future. These would be very useful for the future and it can directly help a country to develop.” – Muslim man, age 33, Malaysia

“For me, engineering and technology investment is worthwhile because we want to be comparable to other advanced countries.” – Muslim man, age 21, Malaysia

“It’s never enough [investment], because the more we do, the better results we’ll get. … Maybe one day there would be a cure for cancer in a very easy way. Maybe they will be able to detect mental illnesses through scans. If that is possible through research, it will be a breakthrough for a lot of people.” – Hindu man, age 38, Singapore

On scientific research and national prestige

“If we do something that no other countries have been doing, we can make good money out of it and we can be a pioneer in that field. A lot of Malaysians have been contributing their ideas to other countries, but not to their own country. … So why not we do it for our own country, and get a name for Malaysia, and get famous.” – Hindu woman, age 29, Malaysia

In both countries, interviewees described government investment in science as a way to encourage economic development while also improving the lives of everyday people. People often were particularly enthusiastic about government investment in medicine and spoke of its potential to improve their country’s medical infrastructure and care for an aging population.

But others expressed some hesitation about government investment because they felt their government wasn’t doing a good job of ensuring that the research produced meaningful results, or because they thought the research didn’t benefit the public directly. “If there’s results, then it will be worthwhile. … I don’t think [there are results] because I’ve never heard anybody say ‘Wow, Singapore has discovered a new drug,’” said one Buddhist woman (Singapore, 26). Some interviewees also said they supported government investment in medical research, but that they thought the private sector could take care of investment in engineering or technology.

Malaysians also mentioned that a sense of national pride or prestige could come from government investment in science and the subsequent achievements. For example, one Buddhist woman (age 29) said research on medicine and technology could help Malaysia “become famous compared with other countries.” A Hindu man, 24, said he hoped the government would increase its spending on engineering and technology, because it would provide more jobs and show that Malaysia is a high-achieving country. He said more investment would “[help] a lot of people to achieve their dreams. You are putting Malaysia in the top table.” Another Malaysian man expressed a similar sentiment, saying: “For me, engineering and technology investment is worthwhile because we want to be comparable to other advanced countries” (Muslim, age 21).

We appreciate the thoughtful comments and guidance from Sharon Suh, Ajay Verghese and Pew Research Center religion experts including Besheer Mohamed, Neha Sahgal and Director of Religion Research Alan Cooperman on an earlier draft of this essay.

We greatly benefited from Mike Lipka’s editorial guidance, graphic design from Bill Webster, and copy editing from Aleksandra Sandstrom.

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