A Concise Encyclopedia of Hinduism Klaus K Klostermaie

67 experience
variety of images and notions: in the
Veda INDRA represents ‘good’, VØTRA
‘evil’; the DEVAS are opposed by the
ASURAS; the Äryas fight the DAITYAS. In
the Puräæas Vi•æu appears in a series of
AVATÄRAS to combat evil: NÄRASIMḤA
kills HIRAŒYAKAŸIPU to save PRAHLÄDA;
Kø•æa kills KAߟA to save his people in
Vraja; Räma kills RAVAŒA. Ÿiva drinks
the poison HALÄHALÄ to save humankind.
Durgä kills the buffalo demon to
save the three worlds from demon rule.
On the level of ethics the opposition
between good and evil is manifested in
following/not following the duties
imposed by one’s VARŒA, and in the sets
of virtues/vices developed especially by
the Nyayaikas (see NYÄYA). True to the
holistic bent of Hindu thought, however,
the opposition between good and
evil is not seen as a metaphysical split in
reality: the categories good/evil are
within the realm of dvandvas, pairs of
opposites in the finite sphere, ultimately
to be overcome. Hinduism does not
acknowledge an eternal hell or eternal
damnation as punishment for evil
actions. Even the demons are eventually
saved from their evil nature, after having
served a cosmic purpose.
experience
Hindus have always endeavoured to
experience the ultimate rather than conceptualize
it. Upani•adic techniques aim
at an experience of the oneness of
ÄTMAN, and BRAHMAN and Vedäntic
teachers amplify and refine these methods.
ŸA¢KARA (2) insists that anubhava
(experience), rather than intellectual
understanding, can bring about LIBERA-
TION. Theistic Hindu traditions aim at
SÄKÆÄTKÄRA (a direct visual experience
of God), which many Hindus claim to
have had.