Through introspective contemplation, the human psyche’s need for grounding in a volatile world is discovered. Those who seek meaning, and ponder their position in the grand realm, find specialized paths for discovery among the various frameworks of religion. Within the context of many religions, and with primary focus on Hindu and Hebrew thought, salvation, serving as a form of redemption from the absence of life upon death, serves as the driving force behind the beliefs and practices.

In both Hinduism and Judaism, emphasis is placed on present action and thought, with focus geared towards leading an earthly life free of immoral behavior and desire, one deserving of salvation.  As the Encyclopedia of Religion states, “…the idea is that human beings …may achieve an ultimately good state either by their own efforts”, as in the case of Hinduism, “or through the intervention of some divine power”, suggested by the inclusion of a soul into Heaven, as is found in Judaism (Encyclopedia of Religion 8526). With salvation as the ultimate goal, both Hinduism and Judaism seek attainment through piety, release of earthly desires, and fixed observances aimed to please their supreme being, or bring them closer to a state of Union.

Despite the shared goal of salvation, Hindu thought and Hebrew thought vary greatly in their consideration, and approach, of life everlasting. In Hinduism, Union is attained upon the realization that the self is eternal, and one with the universe. “The Yoga Sutras of Patanali” states that “the mastery of one in Union extends from the finest atomic particle to the greatest infinity”, evidencing the thought that God is not a supreme being, but rather all that is, including the self (1.40). By contrast, Judaism finds everlasting life through favor, and views the self as a separate entity from the supreme being that is God, with ultimate reality realized upon their inclusion into Heaven. Additionally, the necessity of salvation greatly differs between the two religions. The Encyclopedia of Religion states that “Indian systems ascribe a humanity’s ultimate troubles to ignorance” whereas Hebrew doctrine finds original sin to be the catalyst for the need for salvation (Encyclopedia of Religion 8526). While the motives for salvation differ, the humanity at the heart of both thought systems speaks to the morality and goodness of man.

Although the ideals centered in each religion, and the criteria for salvation, are drastically different between Hinduism and Judaism, each ritual, every connection made or released, serves a purpose on the path to ultimate reality. Hindu belief, that through Union man becomes one with God, is built upon the notion that god is all-encompassing, has no distinct form, is as much a catalyst for creation as it is a product, and therefore is found in everything. The ideal that salvation is gained by becoming one with this ultimate spirit dictates the need for release of all attachment to earthly desires and concerns. Eternal life is gained through cycles of increased realization, with release of self as the key to salvation.  In contrast, Hebrew belief is centered around one God, the almighty Father, a fixed and definitive being, the creator of all life. The concept of God, or god, in each religion serves to establish the criteria for salvation. The idea that an individual, uncontested supernatural God, a light designed to guide humanity towards good and away from evil, is the key to everlasting life, demands favor from this supreme being for salvation. This favor is given in return for a life of piety and abidance by God’s Law, and through rituals designed to “open up lines of communication with the god” (Encyclopedia of Religion 8527-8528).

In their differing, yet not opposing, manner, both Hinduism and Judaism offer paths towards everlasting life. Through ritual, release of earthly attachment, and the following of God’s Law, salvation is gained. With this salvation comes the promise of life everlasting, a secured future in a state of being that eclipses life on earth.

Works Cited

Jones, Lindsay, Mircea Eliade, and Charles J. Adams. “Soteriology.” Encyclopedia of Religion. 2005. Print.

BonGiovanni, translator. “The Threads of Union.” The Yoga Sutras of Patanjali. 2002. Online.