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What Hinduism says about the judgment day?
- Thread starter hmshariq
- Start date
Shuddhasattva
Well-Known Member
what judgment day?
YmirGF
Bodhisattva in Recovery
That's pretty much what I thought too, Shuddhasattva.
Though my knowledge of Hinduism is quite robust, I can't say that I've ever heard of any "Judgment day" scenarios.
My understanding is that such scenarios are primarily a "feature" of the Abrahamic faiths.
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Shuddhasattva
Well-Known Member
The only thing that could be remotely connected to such an idea is the return of Vishnu as Kalki. (Or, I guess, pralaya.)
YmirGF
Bodhisattva in Recovery
Yeah, I was going to write earlier that there are some tales that one could stretch to an approximate fit, but then again, it would take some stretching.
I agree with you both, Shuddhasattva and YmirGF
It doesn't really fit, because our actions are 'judged' by our karma, so to speak. Really there is no judge or judgement involved, there is simply karma and its phala or fruit. God as omniscient doesn't require a judgement day as He already knows our fate and our karma.
It doesn't really fit, because our actions are 'judged' by our karma, so to speak. Really there is no judge or judgement involved, there is simply karma and its phala or fruit. God as omniscient doesn't require a judgement day as He already knows our fate and our karma.
Agreed with Shuddhasattvaji I do. The closest we come to judgment day is the appearance of Sri Kalki. Taking it further, Sri Kalki is not coming to separate the good from the wicked and reward and punish them with heaven and hell the way Jesus is prophesied to do. Sri Kalki is coming to clean up the mess of this age, Kali Yuga, and bring in a new age of righteousness and peace.
En'me
RightBehindEveryoneElse
I'd also like to suggest to you, hmshariq, that you realize that asking such questions on the scale of Hinduism will result in very diverse answers, as you have just witnessed. Owing to this is the fact that Hinduism is so vast, that even a sect such as Vaishnavisms or Shaivisms core texts far surpass those of other Abramhic religons. In truth, the term Hinduism is more fitted to be synonimic with the term "dharmic" religions, but excluding Sikhism, Jainism, and Buddhism. Truthfully, the schools and divisions within Hinduism are many times completely opposite to eachother.
Shuddhasattva
Well-Known Member
In some ways, there is divine judgment in Hinduism. Between sects, this is variously specified as an element of one's own Self, the cosmic Self, or both. In the Vedas, the earliest Hindu scriptures, we have Yama the deva of death. There is some judgment process involved, an accounting of one's karmic profit and loss statement, so tp speak, merit and demerit tallied up, with the future resulting rebirth determined thereby; that is to say, when this concept of judgment occurs, it's intimately connected with death; it causes the placement of birth which - teh genetics, and the environment, factor to present them their appropriate karma which is embodied in their physical experience.
Not only Vaishnavas believe in Kalki, Shaivas will also profess a belief in avatars. Kalki is one of particular importance, or some equivalent age-turning character. Oddly, in tantric BUddhism, which shares the same historical origin and many of the same practices oriented around internal pilgrimage, and walking with that most intimate friend in all things, sometimes carrying him like a precious young child, sometimes being carried purely on surrender.
In the Kalachakra tradition, Kalki(n) is also cast in a role; there is also an age-turning prophecy. Here, rarher than an avatar of Vishnu, he's an avatar of a tantric Buddha figure, who is linked in origin to views of both Vishnu and Shiva in the agamic traditions of Hinduism; the Shaiva, Shakta and Vaishnava agamas. The internal pilgrimage method then determined external temple design with the two to be taught simultaneously, the temple itself as a visual instruction method for internal contemplation.
In performing this worship in internal Kalachakra temples, one invoked him as Kalkin, the ender and beginner of ages to unfold the dharma on a universal scale - and it does involve some form of divine conflict, with righteous action, 'retribution' / justice, what-have-you, etc.
This idea presents itself in the puranas and agamas, in various places.
But, in stark contrast to the Abrahamic idea, the Hindu idea -o f any stripe, does not involve a specific, dramatic moment in the earth's time span where present and/or past inhabitants are suddenly judged; getting their 'just deserts,' whatever that may happen to be. [clearing throat, looking askance].
People do that to themselves continuously through life and death. In our "upheavel times" there is divine retribution to a degree, divine justice if you will, - such sa for example, tjhe curse of our sages (rishis). When Kalkin comes, he is said to bring struggle with him for the dharma to triumph, just as previously with wheel-turning events; Krishna, Rama.
Or whichever events, in one's own theology, one subscribes to regarding transition periods in Hinduism for all the variety of views on this topic that entail, even some which may not believe in different ages or transitionary periods.
Regardless, there is nothing in Hinduism like the Abrahamic judgment day. The only things close have very different emphasis, and in the Hindu scenario, there is no function of-judging everybody in a single go. It is, through whatever explanation a given sect has, a more decentralized process on a case by case and continual basis.
Time and death are already acomplishing the objective of judgment and justice;selection fr reincarnation.
When these upheavel events occur, only the most wicked tend to be judged, and even that judgment does not constitute any eternal punishment scenario but eventual redemption.
Not only Vaishnavas believe in Kalki, Shaivas will also profess a belief in avatars. Kalki is one of particular importance, or some equivalent age-turning character. Oddly, in tantric BUddhism, which shares the same historical origin and many of the same practices oriented around internal pilgrimage, and walking with that most intimate friend in all things, sometimes carrying him like a precious young child, sometimes being carried purely on surrender.
In the Kalachakra tradition, Kalki(n) is also cast in a role; there is also an age-turning prophecy. Here, rarher than an avatar of Vishnu, he's an avatar of a tantric Buddha figure, who is linked in origin to views of both Vishnu and Shiva in the agamic traditions of Hinduism; the Shaiva, Shakta and Vaishnava agamas. The internal pilgrimage method then determined external temple design with the two to be taught simultaneously, the temple itself as a visual instruction method for internal contemplation.
In performing this worship in internal Kalachakra temples, one invoked him as Kalkin, the ender and beginner of ages to unfold the dharma on a universal scale - and it does involve some form of divine conflict, with righteous action, 'retribution' / justice, what-have-you, etc.
This idea presents itself in the puranas and agamas, in various places.
But, in stark contrast to the Abrahamic idea, the Hindu idea -o f any stripe, does not involve a specific, dramatic moment in the earth's time span where present and/or past inhabitants are suddenly judged; getting their 'just deserts,' whatever that may happen to be. [clearing throat, looking askance].
People do that to themselves continuously through life and death. In our "upheavel times" there is divine retribution to a degree, divine justice if you will, - such sa for example, tjhe curse of our sages (rishis). When Kalkin comes, he is said to bring struggle with him for the dharma to triumph, just as previously with wheel-turning events; Krishna, Rama.
Or whichever events, in one's own theology, one subscribes to regarding transition periods in Hinduism for all the variety of views on this topic that entail, even some which may not believe in different ages or transitionary periods.
Regardless, there is nothing in Hinduism like the Abrahamic judgment day. The only things close have very different emphasis, and in the Hindu scenario, there is no function of-judging everybody in a single go. It is, through whatever explanation a given sect has, a more decentralized process on a case by case and continual basis.
Time and death are already acomplishing the objective of judgment and justice;selection fr reincarnation.
When these upheavel events occur, only the most wicked tend to be judged, and even that judgment does not constitute any eternal punishment scenario but eventual redemption.
Shuddhasattva
Well-Known Member
Divine reward/punishment schemes for merit/demerit are not linked to a judgment day. That's what I tried to explain to you; they're linked to individual death and rebirth.
Some branches of Hinduism take hell/heaven more seriously than others, and most rate liberation more highly than heaven.
Why are you asking? Are you thinking of becoming a Hindu? Are you seeking to better understand friends and neighbours?
As others have said, Hinduism, unlike several other religions, is vast. It is really 5 or more religions rolled into one. That's just history, not intentional. Personally, I do not believe in hell, just hellish states of mind, like confusion, anger, intense jealousy, intense depression. I also do not believe in paradise, but enlightenment, nirvikalpa samadhi, or Self-realisation, and that's just absorption back into God, like water into water.
But some Hindus and Hindu sects, especially more modern ones, have been greatly influenced by neighbouring religions. So you might find some parallels there, but not in ancient or any traditional Hinduism.
There better not be a hell... I'd be sooooo going there. 
There better not be a hell... I'd be sooooo going there.
Don't worry. Be happy.
Satyamavejayanti
Well-Known Member
I dont think there are any judgement day scenarios in Hindu revealed scriptures (Chatur Veda Samhita).
As many have said our Judgement is our Karma.
The Puranas are not inspired texts, they are Historical and man made.
Even in them (purana) I dont think there is like a day that god appears and sends the believers to heaven and non believers to hell like in the Abrahamic sects.
In Hinduism all are "judged" every day by our actions and the reactions we incur, Ishwar governs the Laws of karma.