Link Spiritual Development and Education †Free Samples to Students

Question: Discuss about the Link Spiritual Development and Education. Answer: Introduction: India is the largest country in South Asian region with a population of about 1.2 billion (Subbarayalu 396). The country borders the Indian Ocean on the South, the Arabian Sea on the South West and the Bay of Bengal on the South East. The Indian culture dates back to more than 4,500 years during the Vedic period. It is the foundations of Hindu philosophy, mythology, theology, and literature that led to the development of many beliefs and practices which exist even to date. A myth is a popular historical belief that explains the origin of cultural practices or natural phenomenon (Brown and Aaron 13). The stories are always supernatural. As a result, mythology is defined as the study of the paranormal stories that account for the existence of something (Sellaturray et al. 390). The Indian mythology is rich of elements that form the Indian culture making it even unique in the world. Different Indian stories have been passed from generation to generation through word of mouth or the stored scriptures and works of art economics. The Indian myths always convey subtle facts, rules, and maxims to offer guidance the daily lives of people. There are several Indian myths, some of which include; yoga is a system of exercise, India is poor, India is a country and traveling in India is dangerous and Vishnu. According to Indian mythology, Lord Hanuman is one of the seven immortals that was devoted to Rama. Others immortals include Kripacharya, Parashurama, Vibhihana, Mahabali, Ashwattama, and Vyas (Weiss and Richards 274). Hanuman immortality is a combination of several boons that he received from many different gods. Hanumans father was Vayu the god of wind and Anjana, a celestial nymph and was believed to be a monkey because of the spelled curse on Anjana by sage. A story of Hanuman while young, leaping up the sky when mistook Sun to be a ripe mango that he wanted to eat to quench the hunger (Bhatnagar and Sushma 3). Unfortunately, Lord Indra the king of gods intervened when Sun made noise after being shocked with Hanumans behavior. Indra came to help Sun, by striking Hanuman down into the earth using Vajra, a thunderbolt that led to breakage of hanumans its jaw. In Sanskrit, the word Hanu means Jaw while Man means Disfigured so the word Hanuman means disfigured jaw. The action annoyed Hanuman father, Vayu, (God of wind) to go into secluded place, taking all the air in the world along with him hence the living beings began asphyxiating, this led Indra to withdraw the effect of the thunderbolt that kept Hanuman unconscious. Later devas revived Hanuman blessing him with multiple boons to appease Vayu. The boons granted Hanuman manyblessings. Varuma granted Hanuman the boon of life, meaning that he would not die either from noose or water, Yama granted him the boon of good health as he would be invulnerable to the chastisement rod while Lord Kuvera granted Hanuman the boon that his mace will never cause any harm during combat and Hanuman will live long. The combination of all these blessings made Hanuman powerful and immortal. The immortality is evident when Lord Ram issued a command that Hanuman to be executed by arrows because of disharmony, a threat that was created by Narada. The execution through the use of arrows failed to do any harm to Hanuman even when Ram tried to use Brahmastra. There are other 108 names of Lord Hanuman in the Sanskrit language. Due to intense devotion and adoration to Rama-bhakti, Hanuman became ideal character among the Indians even to date. Today Hanuman is a subsidiary figure and worshiped in most of the Indian temple that is dedicated to Rama or in the shrines that are dedicated directly to Hanuman himself (Ali and Mumtaz 257). In those shrines, monkeys always throng since they know that they cannot get any human interference. Most of the devotees believe that in the chanting of the name Hanuman, leads to the destruction of demons economics. In every Indian home, a lamp is always lit daily at specific times and places, some before the altar, some before the dawn, some before dusk some homes twice a day and some homes the lamp is continued throughout the day (King and Ursula 250). All the functions such as housewarmings and housebreaking always commence with the lighting of the lamp too, throughout the event. Among the Indians, light is perceived as a symbol of knowledge, during darkness as a symbol of ignorance. Knowledge removes darkness, and it is a lasting inner wealth by which the outer achievement is accomplishable; therefore, Indian also believes that Lord is the knowledge principle, the source, the illuminator, the enlivener (Sinha and Ajay 64). Thats why the Indian light the lamps, bow down to the knowledge as the greatest form of wealth and most major source of knowledge. Even with todays development where there is electricity in almost every part of the world, Indians still doesnt embrace the light from the bul b. The traditional oil lamp is believed to have spiritual significance as it symbolizes Indian Vaasanas, or negative tendencies, the wick and the ego. When there is light, the spiritual gets exhausted slowly, and finally, the ego perishes too. As the flame burns upwards, Indians too ask knowledge to take them to higher ideals. During those events, there are four different lamps used; In auspicious work, the lamp is preferable to as Sthapitadipa meaning the witness for that occasion or work (Sinha and Ajay 67). During the worships and some vows such as marriage, the lamp made from the flour dough, Pisthadipa. Another lamp that is known as Aukshana is waved around a person to increase the lifespan while Raghuvansh is a lamp that is lit around horses before a war begins to bring protection and victory. Ethics is the ideology of protecting, recommending the proper behavior from the wrongful actions. India has versed ethical issues that are used to uphold life moral values such as brotherhood, honesty, and integrity (Seetharam and Sridevi 75). These values come from great Indian Epics such as Ramayana and the Mahabharata. Such stories teach the children the importance of keeping a promise, having affection and relevance to their parents, warnings of bad advice, defending the weak, sibling bonding and more other moral lessons. Conclusion Beliefs and practices have been important parts of the Indian religion and culture, which makes them believe that they are incomplete without them and passable from generation to generation. The diversity and the uniqueness have made them be recognized globally, and are all practiced with each believing on different aspects due to different opinions that everyone has toward them. Works cited Ali, SriMumtaz. "Spiritual Well-Being: The Fourth Dimension Of Health."Indian Journal Of Public Health, vol 56, no. 4, 2012, p. 257. Medknow, doi:10.4103/0019-557x.106411. Bhatnagar, Sushma. "To Find The Story Behind The Story......"Indian Journal Of Palliative Care, vol 19, no. 1, 2013, p. 1. Medknow, doi:10.4103/0973-1075.110211. Brown, Aaron. "Kelly Myths And Heroes."Wilmott, vol 2016, no. 85, 2016, pp. 10-15. Wiley-Blackwell, doi:10.1002/wilm.10531. King, Ursula. "Earthing Spiritual Literacy: How To Link Spiritual Development And Education To A New Earth Consciousness?."Journal Of Beliefs Values, vol 31, no. 3, 2010, pp. 245-260. Informa UK Limited, doi:10.1080/13617672.2010.520998. Sellaturay, SenthyV et al. "Proteus: Mythology To Modern Times."Indian Journal Of Urology, vol 28, no. 4, 2012, p. 388. Medknow, doi:10.4103/0970-1591.105748. Sinha, Ajay. "Ajay Sinha. Review Of "Gods On The Move: Architecture And Ritual In The South Indian Temple" By Crispin Branfoot.."Caa.Reviews, 2010, College Art Association, doi:10.3202/caa.reviews.2010.62. Subbarayalu, Y. "Book Review: Irfan Habib And Faiz Habib, Atlas Of Ancient Indian History."The Indian Economic Social History Review, vol 51, no. 3, 2014, pp. 394-399. SAGE Publications, doi:10.1177/0019464614537139. Weiss, Richard S. "Religion And The Emergence Of Print In Colonial India: Arumuga NavalarS Publishing Project." The Indian Economic Social History Review, vol 53, no. 4, 2016, pp. 473-500. SAGE Publications, doi:10.1177/0019464616662138.