GCE Religious Studies Unit 3G: World Religions 1:- Buddhism - Hindusim - Sikhism Schemes of Work

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1 hij Teacher Resource Bank GCE Religious Studies Unit 3G: World Religions 1:- Buddhism - Hindusim - Sikhism Schemes of Work Copyright 2008 AQA and its licensors. All rights reserved. The Assessment and Qualifications Alliance (AQA) is a company limited by guarantee registered in England and Wales (company number ) and a registered charity (registered charity number ). Registered address: AQA, Devas Street, Manchester M15 6EX. Dr Michael Cresswell, Director General.

2 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 1. Themes in Mahayana Buddhism Themes in Mahayana Buddhism Students could complete an introduction on Mahayana Buddhism by compiling a chart on the spread of Buddhism via a map, (possibly three incorporating the three areas of Buddhist development). A flow chart showing the spread of the different Buddhist schools and how they all relate back to Theravada would be a useful addition too. A more simple teacher-created chart with gaps on for the less able to complete with the different streams of Buddhism may serve as an alternative. The more able could do some extension work by focusing on the first two councils of Buddhism and what was agreed there at Rajagraha and Vesali respectively, along with some further extension work on something on the spread of Buddhism with Asoka. How was Asoka good for Buddhism? In what ways was Asoka bad for the spread of Buddhism? This approach to delivering the Specification follows the order of topics within the Specification; this is not a requirement of teachers. The detail in the previous column gives ideas as to a breakdown of the Specification. Students need to engage with the material through a variety of techniques and styles in each and every aspect. These could include presentations, devising board games, PowerPoint displays, role play, mix and match exercises, and games based on TV shows such as Who wants to be a millionaire, Family Fortunes, Countdown and Blockbusters, etc. A basis for games in AS Level could be found in the series Skills Challenge by Terence Copley and Adrian Brown. Spider diagrams and mind maps are useful ways of engaging the less able in the study of these topics, but may also stimulate all to get involved in discussion but particularly the less able. For each of these areas of the Specification past paper questions from the legacy Specification will be a useful teaching tool as well as the appropriate specimen questions found to accompany this Specification. Similarities between Theravada and Mahayana Buddhism A recap on the teachings of the Buddha from the AS unit will show much of what is shared between these two schools and suffice. klm Copyright 2008 AQA and its licensors. All rights reserved. 1

3 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 1. Themes in Mahayana Buddhism Differences between Theravada and Mahayana Buddhism Some work on the main causes of the rise of Mahayana might be a good lead in perhaps through PowerPoint presentations and /or group work. Issues to include might range from: the rigidity of the Theravada School in the eyes of many, to Hindu gods and bhakti influences to the seeds of Mahayana being there in Theravada anyway. (N.B. The more able might address this latter point.) This area of the Specification could be explored as a major piece of work as there is plenty to work on. Students at the very least should consider the following: How the Buddha is viewed Bodhisattva and arhat ideals The Trikaya doctrine Teachings on samsara and nirvana The way of devotion and faith vs. the way of discipline equal emphasis in the Mahayana school on compassion and wisdom. There are some less essential, nevertheless worthy, areas such as monastic and lay views, the main areas of the world in which the two schools are mostly practised and the writings that are important in Mahayana schools but are not part of Theravada scriptures. The more able could start to explore the fully worked out doctrines of the Madhyamaka and Yogacara school in how they go further in their philosophical treatment of reality and Buddha nature. The concept of the bodhisattva An explanation of the paramitas might be teacher-led. The significance of there being six earthly paramitas and four heavenly ones. Developmental work could be along the lines of setting presentation work in pairs on different bodhisattvas which includes the need to explain each of the bodhisattva s qualities to their peers and provide an information sheet. A puppet show on the story of each bodhisattva may be a fun thing to inject into the lesson with this topic! Further reading for the more able could be page 204 from Mahayana Buddhism by Paul Williams 2 Copyright 2008 AQA and its licensors. All rights reserved. klm

4 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 1. Themes in Mahayana Buddhism Skill in means, other power and transfer of merit The bodhisattva path could be a diagram done as a diagonal line on the board and then the perfections added onto the line with what each means and its popular forms, e.g. Stage 1. Dana (giving) the joyful stage and Stage 2. Sila (morality) the stainless stage, etc. Pure Land Buddhism Chinese Buddhism was dominated by two particular trends: 1. Popular Devotion, and 2. Inner Mystical Experience. It would be useful to do some work on the history of Buddhism in China in the form of a flow chart to see which schools developed where and a time line too. The Popular Devotion School or Pure Land (sometimes called Amida Buddhism) was founded by Hui-Yuan in the latter part of the 4 th century CE. Students could research what it is like and why it was initially popular and report back to the rest of the class if it was smaller group work. A number of power point slides developed by the Principal Examiner for World Religions 2 are available on request from AQA. These focus on a variety of themes in Buddhism. The other school of Ch an or the Inner Mystical School could be researched along the lines of the previous school, again finding out and reporting on what its main beliefs were and why it was initially popular. Concentration on Pure Land based on the premise that enlightenment is possible for all and as a school sets out to make it accessible to all classes and levels of people would be a good basis for some paired work with mix and match-up tasks on its main beliefs and main practices. For the less able, some of the beliefs and practices could form part of a template that they have to fill in correctly to assess whether it is a belief or a practice. M.R. Thompson in his book Buddhist Teaching and Practice has a starting point for basic information on Chinese Buddhism. Images of Sukhavati (the Pure Land heaven) would be relevant here as class work. klm Copyright 2008 AQA and its licensors. All rights reserved. 3

5 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 2. Aspects of Buddhist philosophy Tibetan Wheel of Life Recap from work previously done on the AS unit on the Tibetan Wheel of Life with a commentary. Prajnaparamita Students could fill some detail around a picture of the wheel and consider / research each of the sections. This would cover akusala in the middle symbolised by the pig, the cockerel and the snake, followed by good and bad karma on the next ring, then the six realms a Buddhist believes they can be reborn into, followed by paticcasamuppada or the 12 Nidanas which are the links / factors which tie Buddhists to samsara. For the less able (and maybe others) has an interactive Wheel of Life. Madhayamaka School of Buddhism Madhayamaka philosophy was founded by the Indian scholar Nagarjuna in around the first century CE. A biographical focus could be completed by the students. It literally means the middle way and is a nice way of linking back to the AS unit, if studied previously. The belief that there should be a middle way between the extreme views of believing that things really exist and believing that nothing exists at all is at the heart of Madhyamaka and worthy of a formal class debate, particularly if candidates are studying Philosophy of Religion as their other option. The more able could do some research work on Shunyata (emptiness) and the Heart Sutra. 4 Copyright 2008 AQA and its licensors. All rights reserved. klm

6 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 3. Meditation Aims of meditation A list of aims and purposes of Buddhist meditation would be a good start. Students could brainstorm their ideas. What is the ultimate aim? Why would Buddhists wish to still the mind? Can you really encounter a higher reality or truth? The more able students could consider some of the by-products of meditation such as the physical benefits and the emotional and psychological benefits. A stilling meditation exercise could be a whole class activity. Methods of meditation The same routine could be used for establishing some of the main techniques and methods of meditation. Alternatively, the teacher could give a list like the one below and get the students to research in pairs each one and report back to the class: (i) Chanting (ii) Controlled breathing exercises (iii) Yogic postures and breathing (iv) Pictures and symbolic diagrams (v) Rosaries (vi) Visualisation on an idea or quality, etc. Useful artefacts such as singing bowl, Buddharupa, etc. could also be used (see Samatha meditation opposite) Samatha meditation A simpler type of meditation mostly concerned with increasing calm and concentration. A stilling exercise could be done with the class as a practical introduction to this section of the Specification. Students could make their own kasinas (coloured discs for meditation to use and breathing exercises could be talked through by the teacher and debated by the students). klm Copyright 2008 AQA and its licensors. All rights reserved. 5

7 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 3. Meditation Vipassana meditation A more difficult type of meditation and chiefly concerned with gaining insight and liberation from dukkha. Generally this is based on the three marks of existence so an opportune time for some recap work perhaps. It may take the form of some contemplation on four main subjects which could be further researched, e.g. body; feelings; thoughts and phenomena. Some subjects for meditation could be researched, for e.g. akusala; kusala; the triple gem; the body; death, etc. The idea of vipassana is that the person meditating should be able to observe him or herself in a detached way so they might meditate on: the frailty of the human body, decay, death and burial and the more able could pursue these vipassana themes further. Certainly vipassana meditation s starting point is always from definite themes and the ultimate aim, which may or may not be reached, is insight and deepened self awareness and this could be the subject theme of a class debate here. Students could watch a DVD from Throssel Hole Abbey on Serene Reflection Meditation which is from the Soto Zen School in Britain. It is available to buy or loan from the Buddhist community there. It would be a good teaching aid, particularly when trying to put across to students the variety of meditation styles that there are. A series of questions can be set pertaining to the information on the DVD. 6 Copyright 2008 AQA and its licensors. All rights reserved. klm

8 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 3. Meditation Metta Love in the sense of loving kindness or active friendliness is metta and a prime subject for Buddhist meditation. It tends to speak for itself and is all too rare in our world. There is a verse that can be researched and then discussed in the Tevijja Sutta of the Pali Canon which begins And he lets his mind pervade one quarter of the world with thoughts of love. Along with karuna (compassion); Mudita (sympathetic joy) and uppekka (equanimity) which the students will have come across if they studied the AS unit, as (with Metta), the five positive moral qualities are all worth discussion time as part of the meditation work on this section of the course. klm Copyright 2008 AQA and its licensors. All rights reserved. 7

9 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 3. Meditation Zen In Zen meditation there tend to be no themes as a contrast from what has been studied before. The idea of no themes is a Zen practice generally anyway and this could be a basis for discussion at this point. Practitioners then focus on the two hearts of a person. The Pure Heart that is, the Buddha heart that is within us all and meditation is the practice to bring it out, and The Impure Heart where passions, illusions and desire arise but we should try and extinguish these Students could work on further questions such as: What is unusual about Zen meditation? What problems might be encountered by a person who wants to meditate regularly in a modern industrial country? Why do people who are not Zen Buddhist take up this style of meditation to help them cope with the stresses and strains of life? There is a readymade link here to the AS work on Sila (the morality section of the Eightfold Path) and a chance to go over some work previously covered. Zazen is the main type of meditation in Zen. It means sitting meditation separate from other forms like walking meditation. Something for the more able to reflect on is that everything in Zen is meditation. Zazen is seeing reality directly, which Zen Buddhists call suchness. You must be free from symbols and images in your mind to see the world as it really is, devoid of categories and abstractions. Students could research and feedback on the physical posture of Zazen and an interesting development would be to look at the practice becoming quite violent in some Rinzai Zen monasteries with the use of the Keisaku stick or warning stick, which is used if the practitioner slumps whilst meditating. The ritual could be researched by the less able where a monk would see a fellow monk slumped and (i) stop before him, (ii) bow ceremoniously, and (iii) beat him on the shoulders! Zazen has four distinct stages: (i) counting the breaths, (ii) following the breaths, (iii) Shikan Taza, and (iv) koans. 8 Copyright 2008 AQA and its licensors. All rights reserved. klm

10 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 4. Buddhist ethics The purpose of ethical living The precepts are not commandments but a set of training principles taken on voluntarily. They can be understood and applied on deeper levels. Students could explore this as a discussion task. John Snelling in his Buddhist Handbook has each of these as fairly comprehensive lists. The nature of the five precepts and their application Each precept has two aspects behaviour to move away from and behaviour to move towards. A set of cards could be devised for the less able to help them understand this concept. For example: each of the five precepts could be put on a set of laminated cards and statements with behaviour on for the other set of cards which students then match up, for e.g. one card to match up with precept 1 could be Cultivating loving kindness, care and concern for all life and for the second precept, Abstain from taking what is not given. A card for behaviour could read Cultivating generosity of thought, word and deed, etc. Students could research the ten fetters, ten perfections and five hindrances. The more able could explore and do a presentation on the link with conditionality and karma. Your house is on fire and burns with the three fires; there is no dwelling place in it. The Buddha s akusala sermon might be a discussion point for the class as might the famous Dhammapada verse 183, Cease to do evil, do only good and purify the mind. This is the teaching of the Buddhas. Students could consider the things Buddhists value highly, such as loving kindness, humanity, patience and giving. Research work done on why Buddhists are pacifists and vegetarian, when they can be, would provide for a whole class debate. Consider the purpose of Buddhist ethics, which is to point away from greed, hatred and delusion and suffering is a consequence of breaking the precepts. Further development of this area of the Specification, though not on the Specification, could come from the Vajrayana School which speaks of ten primary precepts: three actions of the body; four actions of speech and three actions of the mind. Equally, Zen Buddhism has ten grave precepts for monks and a full Zen Precepts ceremony which could be looked up and discussed. klm Copyright 2008 AQA and its licensors. All rights reserved. 9

11 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Buddhism / Version 1.0 A2 Unit 3G World Religions 1 Buddhism 4. Buddhist ethics Six perfections A good chance here to recap on the bodhisattva section and the six perfections of the bodhisattva way. Implications of ethical teachings for Buddhists today Perhaps this area is best done by small group work on different ethical topics and assessing how a Buddhist may react and what the Buddhist attitude is. Buddhists often don t have any hard and fast rules on ethical topics as long as suffering can be reduced. Prime topics for a power point presentation by small groups for further discussion may be: using force, sexual immorality, medical ethics race, abortion, euthanasia, suicide, marriage and divorce, punishment, the environment, etc. 10 Copyright 2008 AQA and its licensors. All rights reserved. klm

12 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 1. Foundations of Hinduism The Indus Valley Civilisation The nature of the evidence Social and religious aspects The relationship between this culture and Hinduism today Archaeological evidence of advanced urban civilisation from 2000 BC onwards centred along valley of River Sarawati Mohenjo Daro and Harrappa Social aspects Monumental buildings Urban planning streets and drainage Irrigations systems, paved streets and houses Complex social organisation suggestion of hierarchy of social status and priesthood Mercantile and trading activity Undeciphered script Fertility figurines. Worship of mother goddess. Worship of natural forces. Prototype of Shiva / seated yogi. Large bathing tanks. Offerings at shrines Presentation of evidence and visual evidence from 19 th and 20 th century contemporary excavations Possibility for individual research about the civilisation and various issues about authenticity of evidence Match up the religious features IVC with current practices of worship of goddess, ritual-bathing Shaivism. Discuss change and continuity in Hinduism. Debate and discuss: Hinduism can only be understood in relation to its early forms of expression. This approach to delivering the Specification follows the order of topics within the Specification; this is not a requirement of teachers. The debates about the importance of Indus valley for Hinduism and why this civilisation declined. Climatic reasons drying up of river or invasion of Aryans from northern Europe or migration of tribes from NW Resources Basham, The Wonder that was India Brockington, The Sacred Thread Michaels, Chapter 2 Flood, Chapter 2, Ancient origins Rodrigues, Chapter 1 klm Copyright 2008 AQA and its licensors. All rights reserved. 11

13 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 1. Foundations of Hinduism Vedic religion The nature of the Vedas The different kinds of scriptures contained within them Main features of Vedic religion Animal and other forms of sacrifice Hymns to variety of deities / personification of natural forces Polytheism Use of hallucinogenic drink soma Development of a formalised priesthood in which ritual sacrifice became elaborate and increased in importance as means of maintaining order of the cosmos Historical time line of key event and development Research Rig Vedic hymns. Deduce beliefs about God, human nature and destiny. Same for other Vedas. New topic. Requires outline knowledge of the forms of scriptures not detailed content of them. Also the form and structure of Upanishads as dialogue dealing with the answers to fundamental and ultimate questions rather than detailed knowledge of texts. Resources Rodrigues, Chapter 1. Michaels, Chapter 2, page 50 onwards. The nature of the Vedas Source of wisdom in all aspects of human endeavour including maths, science, astrology, etc. Source of authority for rituals and teachings Scriptures include Rig Veda: hymns of praise to variety of deities Same Veda Your Veda: mantras and magical spells Atharva Veda Brahmanas: Instructions for rituals Upanishads 12 Copyright 2008 AQA and its licensors. All rights reserved. klm

14 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 1. Foundations of Hinduism The difference between sruti and smriti Sruti from Sanskrit root to hear so divinely perceived or heard and revealed to the rishis Smriti Smr to remember passed down through generations Compare different forms of religious literature to determine which is smriti and which is sruti. Look up meaning of terms in various Hindu dictionaries. Discuss why sruti is considered to be superior and more authoritative. Resources Rodrigues, Chapter 1, Diction. Kloistermaier, Chapter 4. Paul Bowen (ed), Issues in Hinduism, Chapter by Flood, G. Sacred Writings. The concept of god in the Vedas Change from polytheistic, henotheistic to monotheistic to monistic Trace development of these changes in selected hymns and verses of Rig-Veda. Find definition of each term and examples of them in Hindu scriptures. Discuss possible reasons for changing concepts related to social changes or intellectual change and seeking new truths and deeper understanding. New topic Radhakrishnan, Source book. Thomas Hopkins, The Hindu Religious Tradition, published in 1971 so out of print but available from libraries. Excellent detail of Vedic sacrifices. The use of the Vedas and their importance in Hindu life and worship Source of knowledge in various areas of medicine, maths, science. Used in samskaras, and in special rituals especially yajna in temples Discuss and debate Are the Vedas the only true source of Hindu life and belief Is sruti always superior to smriti as a source of authority? Are the concepts of god in the Vedas contradictory? klm Copyright 2008 AQA and its licensors. All rights reserved. 13

15 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 2. Hindu Dharma The concert of dharma as a fundamental principle in guiding moral behaviour and social relationships Meaning of dharma as right way of life, duties and responsibilities, principles of order and harmony Investigate origin and development of term of arta in Vedas to notion of dharma as laws and moral principles. Need to appreciate the complexity and importance of this term within Hinduism, which does not translate easily into English and is a better word than religion or faith or tradition to describe Hindu way of life. Link to concepts of karma, samsara and moksha. The meaning of Sanatana dharma Eternal laws and fundamental absolute moral principles Ahimsa (non violence) Satya (truth) Asetya (not stealing) Sauca (purity) Explore meaning in original language and use dictionary to translate each of the aspect and any others, which might be part of this. Strongly advocated by Advaita vedanta and modern reform movements. Rodrigues, Chapter 4. Michaels, Chapter 1 pages 15. Flood, Chapter 3. Past questions June 2004 June 2002 June Copyright 2008 AQA and its licensors. All rights reserved. klm

16 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 2. Hindu Dharma The laws and customs of varnashramadharma Related to caste and stage of life Stage of life Brahmacharya Grihasta Vanaprasta Sannyasin Caste Brahmin Kshatryia Vaisha Shudra Investigate each stage and particular duties of each. Discuss the social implications of following these duties and the religious importance of remaining consistent and dedicated to this, find out about the dialogue between Arjuna and Krishna in the Bhagavad Gita when he wants to live life as a sannyasin rather than a warrior. Debate and discuss: Is varnashrama dharma incompatible with Sanatana dharma? Is caste no longer a part of Hinduism or still an integral part of Hindu way of life? Relate these duties to notion of karma and moksha Resources Michaels, Lots of detail here in, Chapters 3 and 4. Rodrigues, Chapter 4. Past question papers June 2004 June 2002 klm Copyright 2008 AQA and its licensors. All rights reserved. 15

17 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 2. Hindu Dharma Hindu understandings of marriage, family life and the role of women Some reference to past practices of suti and dowries and how these attitudes and practices have changed Arranged marriages, extended families, duties to parents and grandparent Role as mother and wives Investigate laws, duties defined in the law books of Manu Consider biographies of women living in Britain today Look on Hindu websites for marriage rites and role of women to: Compare role of women in UK with those in rural India and urban areas Consider attitudes of modern reformers to role of women such as Ram Mohan Roy who campaigned for widows and Gandhi who taught the equality of women. Debate and discuss: Are Hindu understandings of marriage and family life rooted in religious traditions or cultural traditions? Are Hindu attitudes to marriage and family life out of line with contemporary society in the west / in India itself? Michaels, Chapter 3, Good section with detail. Wendy O Flaherty, (Ed) Chapter 5, Shastras. Textual Sources for the study of Hinduism. Paul Bowen (ed), Issues in Hinduism. Good chapter by Sharada Sugitharajah on Women in Hinduism. Past questions June 2006 June Copyright 2008 AQA and its licensors. All rights reserved. klm

18 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 3. Hinduism and society in the modern world Modern reform movements in 19 th and 20 th centuries The context in India at the time Influence of Christian missionaries Positive and negative effects of colonialism Contact and influence of western notions of individuality and equality Critique of superstitious practices, English language Social and economic change, status of minorities Understanding of the particular circumstances of 19 th and 20 th century in India particularly the effect and influence of western culture on theology (return to monotheism and social justice and equality, critique of caste). Debate the positive and negative effects of British Raj on Indian life and religious traditions. Debate and discuss: Hinduism was not in need of reform. This is just a western viewpoint. Resources Kloistermaier, Chapter 28 and 29. Flood, Chapter 11. Ram Mohan Roy and the Brahmo Samaj Ram very strongly influenced by Christianity and westernisation Reinstated monotheism; rejected use of idol worship and over-emphasis on ritual. Eclectic service including Christian readings Campaigned against suti and equality for widows, new educational establishment for uplift of women Research biography of Ram Mohan Roy and how life events influenced his philosophy and reforms. Research into his campaigns for the rights of women. klm Copyright 2008 AQA and its licensors. All rights reserved. 17

19 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 3. Hinduism and society in the modern world Dayananda Saraswati and the Arya Samaj Reacted against all forms of westernisation Reasserted the authority of the Vedas Rejected idol worship New initiation rite Sanskitisation Vivekananda and the RamaKrishna mission Rama Krishna a pious saint whose mystical experience had great effect on followers. Mission is to serve humanity with schools and hospitals, homes for aged and orphanages and also a monastic order Gandhi as a Hindu reformer Focus mainly on uplift of dalits (untouchables) establishment of ashrams for all castes Teachings on equality of all include women His interpretation of Bhagavad Gita as source of non-violence Key teachings on non violence and soul force as new interpretation of Hindu values As above, research biography and how life experiences influenced philosophy and works. See websites and research further. Research the life of the yogi RamaKrishna who was influenced by a variety of other religions; inspired his disciple Vivekananda to put into practice his teachings. Debate and discuss: Hindu reformers did little to influence Hinduism in India in 20 th century. Research on Gandhi s writings and quotes from his speeches. Biography of life events and how his attempts to reform Hinduism part of an overall vision for Hinduism in the modern world. Independence from foreign control Debate and discuss: Evaluate the success and failure of these reformers in achieving their own aims. Kloistermaier, Chapter 28 and 29. Glyn Richards (ed), Source Book of Modern Hinduism Past questions on AS papers: June 2006 June 2005 June 2004 January 2003 June Copyright 2008 AQA and its licensors. All rights reserved. klm

20 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 3. Hinduism and society in the modern world International Society for Krishna Consciousness (ISKCON) as a contemporary movement in Hinduism Account of its links to Caitanya movement in 16 th century India. ISKON began in 1960s with Prabuhad in USA; appealed to hippies and dropouts. Critique of materialism and consumerism in west. Established ashrams and food kitchens for homeless. Research the present work of ISKCON in western world. Outline of key teachings on vegetarianism, importance of bhakti, nature of Krishna as supreme Godhead. Debate and discuss: ISKCON is not really a Hindu movement but a new movement based on some Hindu teachings just for westerners. klm Copyright 2008 AQA and its licensors. All rights reserved. 19

21 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 4. Hindu philosophy Hindu teaching on the nature of human destiny with reference to reincarnation, the law of karma, samsara and moksha Sound knowledge of each of these terms and the relationship between them Research each of these key terms and how they relate together to provide a holistic view of humans destiny. How karma affects present and future destiny. Samsara as a never ending round of reincarnation until self realisation / moksha is attained. Rodrigues, Chapter 2. Flood, Chapter 10. Debate and discuss: Is there such a thing as free will in Hinduism? Which is more important for Hindus a good reincarnation or attaining release from the material world in the bliss of moksha? Advaita Vedanta philosophy of Shankaracharya Sound understanding of philosophical basis of radical non-dualism Absolute truth and reality of Brahman; nonmaterial reality is only the reality Material world is transitory and an illusion Atman is Brahman Maya is illusion and through ignorance we see illusion as reality Of transcendent knowledge (jnana marga) ignorance hides this reality Higher and lower paths to truth lower requires personal deities Research life and teachings of Shankaracharya as the foremost Indian philosopher. Clarify and expand on each of the key teachings Rodrigues, Chapter 12 Past questions: June 2006 June 2004 June Copyright 2008 AQA and its licensors. All rights reserved. klm

22 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Hindusim / Version 1.0 AS Unit 3G World Religions 1 Hinduism 4. Hindu philosophy Vishisthtadvaita (qualified non dualism) of Ramauja Truths based in careful reading of scripture including Epics and puranas (smriti) Rejects view that personal deities are a lower path Inner soul and Brahman are one Brahman perfect reality Reject notion that world is unreal Both spiritual and material reality equally real God has two aspects; outer nature which is accessible, inner nature and essence which is supreme Worldly incarnations or avatara are a beautiful expression of God Research his life and relationship with Shankharacharya s teachings. Identify key teachings on nature of god, self, levels of reality, personal deities and the role of devotion, ways of attaining self realisation. Find similarities and differences. Debate and discuss: Are the philosophical schools of thought of Shankharacharya and Ramanuja incompatible? New Topic. Resources Rodrigues, H., Introducing Hinduism, Routledge (2006) Flood, G., An introduction to Hinduism, Cambridge University Press (1996) Kloistermaier, K., A Survey of Hinduism, State University of New York Press (1994) Michaels, A., Hinduism: Past and Present, Princeton Paperbacks (2004) klm Copyright 2008 AQA and its licensors. All rights reserved. 21

23 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 1. Sikh identity, marriage and family life 1. Sikh identity, marriage and family life Amrit sanskar: its form, meaning and significance. Sikh identity Expressed in the ceremony of initiation and commitment known as Amrit sanskar or amrit pahul or kande di pahul. Amrit refers to nectar of immortality; pahul s original meaning is footwater as Gurus disciples would drink water which had been touched by the guru s right foot. Khande refers to the double-edged sword and suggests a more war-like spirit. Sanskar means rite of passage. Form Based on the original ceremony instituted by Guru Gobind Singh. He replaced the initiation with the Khande to replace the pahul. The baptism ceremony is known as 'Amrit Chhakna. It is usually conducted in the Gurdwara. The ceremony is conducted by five baptized Sikhs. All the candidates interested in the initiation formally apply for admission. The candidates are interviewed and if found worthy of initiation are called at the specified place at the fixed date and time. The Guru Granth Sahib is opened in the ceremonious way. One of the five Khalsa Sikhs selected for the Amrit ceremony offers the formal prayer in the presence of Guru Granth Sahib, which is followed by a random reading from the holy book. The entrants join in the formal prayer and sit cross-legged when the verse from Guru Granth Sahib is being read. Then they stand in front of the congregation (if there is any) and ask their permission for admission into the Khalsa brotherhood. Research in books and websites on=com_content&task=view&id=1167 Essay questions based on past papers June 2006 (a) Examine the concepts of sahajdhari and patit (b) Explain why the Rahit Maryada was written, and assess the claim that the Rahit Maryada stops many Sikhs from committing themselves to God. June 2005 (a) Examine the main features of the amrit sanskar ceremony. (b) Explain the meaning of the terms keshdhari and sahajdhari and assess the view that unless Sikhs are Amritdhari they are not true Sikhs. 22 Copyright 2008 AQA and its licensors. All rights reserved. klm

24 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 1. Sikh identity, marriage and family life 1. Sikh identity, marriage and family life Amrit sanskar: its form, meaning and significance. One of the Khalsa then instructs the aspirants in the following way: after taking Amrit you must: 1. Believe in the teaching of the ten Sikh Gurus and Guru Granth Sahib. 2. Recite five Banis (collection of hymns) every day. 3. Wear the five Ks, i.e. uncut hair, sword, comb, underwear and the steel bracelet. 4. Live upon your own honest and sincere earnings. 5. Treat all human beings as equal. 6. Spread the name of God. After the general acceptance of the above instructions, the Amrit (the holy nectar) is prepared. A big iron bowl is filled with fresh water and some sugar pellets are put in. All the five panj piare with a doubleedged dagger stir the water. Five holy Banis viz., Jap Sahib (composed by Guru Gobind Singh Ji), Japji Sahib (composed by Guru Nanak), Sudha Swayas (composed by Guru Gobind Singh Ji), Benti Chaupai (composed by Guru Gobind Singh Ji), and Anand Sahib (composed by Guru Amardas) are recited while the water is being stirred. After the completion of the five Banis a prayer is said and a random verse is read from Guru Granth Sahib. Then the amrit is administered to each candidate, one by one, as follows: Firstly, five sips of amrit are poured into the hollow made by the palm of the right hand of each entrant to drink one after another. Secondly, the amrit is sprinkled five times into the eyes and heads of the candidates. Finally, each candidate drinks a little amrit from the same bowl until is finished completely. klm Copyright 2008 AQA and its licensors. All rights reserved. 23

25 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 1. Sikh identity, marriage and family life 1. Sikh identity, marriage and family life Amrit sanskar: its form, meaning and significance. Meaning Overall: initiation into full membership of the Sikh Khalsa Expression of commitment to Sikh values, beliefs and ideals. Each part of ceremony has meaning and relate to purification of physical and spiritual life. Accepting moral and leadership responsibilities. Purpose: Social moral and spiritual Historical meaning to unite and consolidate the Sikh community at a time of persecution. In modern times to ensure committed and perfect example of Sikh faith and values. To create core of fully committed Sikhs who set example for others. To strengthen moral qualities through abstinence from alcohol and drugs. 5Ks express values of readiness to fight in self defence and protect the weak and oppressed. 24 Copyright 2008 AQA and its licensors. All rights reserved. klm

26 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 1. Sikh identity, marriage and family life Sikh identity as expressed in amritdhari, keshdhari, sahajdhari, patit. Amritdhari Refers to a Sikh who has been initiated or baptised as a Khalsa by taking the "amrit" or "nectar water" and "dhari" mean "practitioner" or "endowed with". So an Amritdhari is one who has received baptismal vows of the Khalsa initiated by Guru Gobind Singh (on 30 March 1699) and he or she abides by these vows and follows the "panj kukri rahit" (rules of the wearing the Five Ks). Issues arising Whether it is necessary to be amritdhari to be a Sikh. Whether it is necessary to be keshdhari to be a Sikh. The importance of the panj kakke (5Ks). Keshdhari A Sikh whose beard and hair are uncut. Sahajdhari A gradual adopter. A Sikh who accepts the gurus teachings without observing the 5Ks or taking amrit (as an amritdhari). The term may have originally indicated an acceptance of Guru Nanak s teaching of sahaj (blissful state) attained through nam simram. Patit Lapsed Sikh. Any Amritdhari who breaks the Khalsa s code of discipline most often by cutting hair and removal of turban. Patit Sikhs cannot be elected to the Gurdwara Parbandhak Committee. Apostates may renew their commitment by receiving amrit at the khande di-pahul ceremony and discharging a penalty (tankhah). klm Copyright 2008 AQA and its licensors. All rights reserved. 25

27 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 1. Sikh identity, marriage and family life Anand karaj: its form, meaning and significance The importance of marriage and family life. Issue arising Assessment of views on marriage and family life. Anand karaj Meaning and significance Anand Karaj is the prescribed form of Sikh marriage, the words literally translate as 'Blissful Union". Not just a social contract but two souls joined, as one the Sikh marriage is a very special ceremony in which two individuals are joined in an equal partnership. Sikh marriages are usually arranged with families acting as little more than introduction services. The Rahit Maryada specifies that no thought should be given to the prospective spouse s caste, race or lineage. As long as both the boy and girl profess the Sikh faith and no other faith they may be joined in wedlock by the Anand Karaj ceremony. The Rahit Maryada strictly forbids any sort of dowry arrangement as marriage is not to be viewed as a business transaction. Sikhs are also discouraged from consulting horoscopes or following any other superstitions pertaining to determining a wedding date or time. Research on websites ng/ ex.php/sggs_on_family_li fe Essay questions based on past papers. June 2004 Examine the importance of marriage and family life for Sikhs. Importance Social, moral and spiritual Social in uniting families and provided good family basis for upbringing of children. Ensures maintenance of Sikh values and customs. Moral ensures stable family life and community cohesion. Spiritual ensures opportunities for honest living and sewa as well as spiritual development. 26 Copyright 2008 AQA and its licensors. All rights reserved. klm

28 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 1. Sikh identity, marriage and family life Anand karaj: its form, meaning and significance Form The Anand Karaj ceremony can be performed in any Gurdwara or home where Sri Guru Granth Sahib has been respectfully installed. The importance of marriage and family life. Issue arising Assessment of views on marriage and family life. An engagement ceremony called the kurmai is not required but is sometimes performed typically one week before the wedding. It is usually conducted in the Gurdwara or at the home of the boy. It involves Ardas (the common Sikh prayer), Kirtan (hymns from Sri Guru Granth Sahib) and langar (common meal) if performed in the Gurdwara. If performed at home, the bride s family visit the house of the groom for a short time. In both cases, the groom is usually presented with a kara, kirpan or Indian sweets. The bride s family in turn are presented with an Indian suit and sweets for the girl. In the east, marriages are typically a three-day affair, which begins with the Braat (groom s family and friends) setting off for the girl s house in the evening. They are received, entertained and hosted by the girl s family and spend the night at her house. The following day the ceremony takes place at the local Gurdwara or at the girl s home. The bridegroom and family visit the gurdwara as guests of the bride s family; in front of congregation the couple sit before the Adi Granth. Bride wears red, groom wears pink turban. Ardas is said. The official explains the ceremony s significance reminding them to show loyalty and love. Bride and groom bow in assent to the Adi Granth. A pink scarf is held by both to link them and they circumambulate the Adi Granth. Before each circumambulation one stanza of the Lavan is read and the ragis sing it as the couple walk around. They are garlanded and given money. The service concludes with six verses of the Anand Sahib, the Ardas and distribution of kara prashad. Following the religious ceremony festivities, song and dance continue the remainder of the day with the groom and his family departing with the bride the following day. klm Copyright 2008 AQA and its licensors. All rights reserved. 27

29 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 1. Sikh identity, marriage and family life Anand karaj: its form, meaning and significance Anand karaj Importance The importance of marriage and family life. Issue arising Assessment of views on marriage and family life. Social, moral and spiritual Social in uniting families and provided good family basis for upbringing of children. Ensures maintenance of Sikh values and customs. Moral ensures stable family life and community cohesion. Spiritual ensures opportunities for honest living and sewa as well as spiritual development. 28 Copyright 2008 AQA and its licensors. All rights reserved. klm

30 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 2. Key concepts and beliefs 2. Key concepts and beliefs Concepts of mukti, nam simran, maya, haumai, karma. Definitions of key religious beliefs Mukti Derived from Sanskrit means release from limitations of body and mind and successive rebirths. Union with God when the soul has reached the stage of Saram Khand, the realm of effort, and enters the realm of God s grace. The fifth and final state described as the ultimate bliss Sach Khand beyond the three gunas which condition character. God-minded gurmukh. Release from karma and haumai (ego, self-centred). Sahaj is word used by Guru Nanak meaning equipoise and tranquillity. Jivan mukti is the supreme state of living in God s presence. Nam simran Repetition and remembrance of God s name. Sikhs focus the mind in meditation on the word Wahaguru. By continuous concentration upon the Nam one absorbs God s qualities. Research on websites Cole and Sambhi, Chapter 5, Sikh Religious Thought Essay questions based on past papers. June 2004 (a) Examine the concepts of maya and haumai in Sikhism. (b) Explain how Sikhs practise nam simran and assess the truth of the claim that Sikhs who practise nam simran will conquer maya and haumai. June 2003 (a) Examine the concept of mukti and explain how a Sikh may achieve mukti. (b) Explain Guru Nanak s teaching of nam japo, kirt karo and vand kako. klm Copyright 2008 AQA and its licensors. All rights reserved. 29

31 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 2. Key concepts and beliefs Topic Outline Teaching approach, including differentiation 2. Key concepts and beliefs Concepts of mukti, nam simran, maya, haumai, karma. Maya The temporal world and attachment to it. A part of God s creation but the material and physical realities, which are ultimately delusory. Preoccupation with maya leads to separation from God and continual rebirth. Related to the 5 evils of kam, lobh, moh, krodh, and akankar (lust, covetousness, attachment, wrath and pride). If attracted by maya it is like being caught in a snare or a fish hook. Related to duality and wrong view of the world. Haumai Ego, self-centred pride. It is the dominant force in the manmukh, a person guided by instinct or selfish inclinations. Engrossed in worldly desires obscuring the path towards God. It pulls one away from the ultimate truth and deeper into maya and continued cycle of rebirth. Karma The Sikh Scriptures explain karma in these terms: The body is the field of karma in this age; whatever you plant, you shall harvest (SGGS p78) and by the karma of past actions, the robe of this physical body is obtained. His Grace finds the Gate of Liberation. (SGGS p2) It is due to commendable past actions and deeds that prized human birth is gained, which is regarded in Sikhism as the highest possible on Earth. Only by continued good actions and the Grace of the Almighty can liberation from the continuous cycle of births and deaths in various bodily forms can be attained. 30 Copyright 2008 AQA and its licensors. All rights reserved. klm

32 Teacher Resource Bank / GCE Religious Studies / Scheme of Work Unit 3G: World Religions 1: Sikhism / Version 1.0 A2 Unit 3G World Religions 1 Sikhism 2. Key concepts and beliefs Topic Outline Teaching approach, including differentiation Kirt karo, nam japo, vand kakko, and sewa The three pillars of Sikhism Kirt karo To work and earn one s living through hard work, to live a family way of life, and practice truthfulness and honesty in all dealings. To carry out good deeds and earn an honest, pure and honest livelihood by exercising God given skills, abilities, talents and hard labour for the benefit and improvement of the individual, their family and society at large. This means to work with determination and focus, not to be lazy and waste time. To do these things without 'personal gain' becoming the main motivation and dedication of the work to God your main motivation. Nam japo The term Nam refers to the various names given to God as used by the Sikhs. The remembrance of God by repeating and focusing the mind on his name and his attributes and qualities. The Rahit Maryada demands that the Sikh engages in Nam Simran as part of his or her everyday routine. This practice can help humans to conquer ego, greed, attachment, anger and lust, the Five Evils. The Sikhs practice both the quiet individual recitation of Nam in the mind and this is commonly called Nam Simran while the loud and communal recitation of Nam is called Nam Japo. Nam Japo refers to the meditation, vocal singing of Shabads or hymns, from the Sri Guru Granth Sahib or the chanting of the various Names of God, specially the chanting of the word Waheguru, which means Wonderful Lord. Singing of hymns with musical accompaniment is generally referred to as Kirtan. klm Copyright 2008 AQA and its licensors. All rights reserved. 31