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Turiya
In Hindu philosophy, ''turiya'' (Sanskrit: तुरीय, meaning "the fourth"), also referred to as chaturiya or chaturtha, is the true self (''atman'') beyond the three common states of consciousness (waking, dreaming, and dreamless deep sleep). It is postulated in several Upanishads and explicated in Gaudapada's '' Mandukya Karika''. Upanishads ''Turiya'' as 'the fourth' is referred to in a number of principal Upanishads. One of the earliest mentions of the phrase ''turiya'', "fourth", is in verse 5.14.3 of the Brihadaranyaka Upanishad (7th-6th century BCE), referring to a 'fourth foot' of the '' Gayatri Mantra'', the first, second and third foot being the 24 syllables of this mantra: According to Raju, chapter 8.7 through 8.12 of the Chandogya Upanishad (7th-6th century BCE) , though not mentioning ''turiya'', 'anticipate' the Mandukya Upanishad and it's treatment of ''turiya''. These verses of the Chandogya Upanishad set out a dialogue between Indra and Virocana, in se ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Moksha
''Moksha'' (; , '), also called ''vimoksha'', ''vimukti'', and ''mukti'', is a term in Jainism, Buddhism, Hinduism, and Sikhism for various forms of emancipation, liberation, '' nirvana'', or release. In its soteriological and eschatological senses, it refers to freedom from '' saṃsāra'', the cycle of death and rebirth. In its epistemological and psychological senses, ''moksha'' is freedom from ignorance: self-realization, self-actualization and self-knowledge. In Hindu traditions, ''moksha'' is a central concept and the utmost aim of human life; the other three aims are ''dharma'' (virtuous, proper, moral life), '' artha'' (material prosperity, income security, means of life), and '' kama'' (pleasure, sensuality, emotional fulfillment). Together, these four concepts are called Puruṣārtha in Hinduism. In some schools of Indian religions, ''moksha'' is considered equivalent to and used interchangeably with other terms such as ''vimoksha'', ''vimukti'', '' kaivalya'' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Mandukya Upanishad
The Mandukya Upanishad (, ) is the shortest of all the Upanishads, and is assigned to Atharvaveda. It is listed as number 6 in the Muktikā canon of 108 Upanishads. It is in prose, consisting of twelve short verses, and is associated with a Rig Vedic school of scholars. It discusses the syllable Aum; adds turiya to the three states of consciousness; and asserts that ''Aum'' is ''Brahman'' – which is the Whole – and that ''Brahman'' is this self ('' ātman'').Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, , pages 605-637 The Mandukya Upanishad is recommended in the Muktikā Upanishad, in a dialogue between two of the most important characters of the Ramayana, Rama and Hanuman, as the one Upanishad that alone is sufficient for knowledge to gain moksha, and as sixth in its list of ten principal Upanishads.Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, , pages 556-557 The text is also notable for inspiring Gaudapada's M ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Hindu Philosophy
Hindu philosophy or Vedic philosophy is the set of philosophical systems that developed in tandem with the first Hinduism, Hindu religious traditions during the Iron Age in India, iron and Classical India, classical ages of India. In Indian philosophy, of which Hindu philosophy is a prominent subset, the word used for philosophy is ''Darshana'' (Sanskrit: दर्शन; meaning: "viewpoint or perspective"), from the Sanskrit root 'दृश' () meaning 'to see, to experience'. The schools of thought or ''Darshanas'' within Hindu philosophy largely equate to the six ancient orthodox schools: the ''Āstika and nāstika, āstika'' (Sanskrit: आस्तिक) schools, defined by their acceptance of the Vedas, the oldest collection of Sanskrit literature, Sanskrit texts, as an authoritative source of knowledge. Of these six, Samkhya (सांख्य) is the earliest school of Dualism (Indian philosophy), dualism; Yoga (philosophy), Yoga (योग) combines the metaphysics ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Vaishvanara
In Hinduism, Vaishvanara (, pronounced ), meaning "of or related to Visvanara" is an abstract concept. It is related to the soul atman, the (universal) Self or self-existent essence of human beings. Etymologically, Vaishvanara is a derivative of the conjoined word Vishvanara ''i.e.'' Vishva (Universe) + Narah (Man) ''i.e.'' the 'Universal or Cosmic Man'. In the Rig Veda, Vaishvanara is an epithet of the fire god deity Agni. Forms of Vaishvanara As per the Mandukya Upanishad, the Self has four aspects or states of consciousness.Easwaran, Eknath (2009-06-01). The Upanishads (Classic of Indian Spirituality) (p. 203). Nilgiri Press. Kindle Edition. The first is the Vaishvanara manifestation, under the ''jagrat'' or the waking state which is outwardly cognitive. The Self in Vaishvanara form has seven limbs, nineteen mouths and has the capability to experience material objects. The seven limbs of Vaishvanara pertain to the 'cosmic body' of 'Vaishvanara'. These are enumerated in verse 1 ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Rasa (theology)
Rasa (, IAST: ) refers to the creation and reception of a distinct 'flavor' or quality of something. As a Sanskrit theological concept, rasa was popularized Krishna-centered bhakti traditions, such as Gaudiya Vaishnavism from the fifteenth century. The theological use of the word can be found early, about two thousand years before the Nimbarka or Chaitanya schools of bhakti, in 2.7.1 of the Taittiriya Upanishad: "Truly, the Lord is ''rasa''" (''raso vai sah'') This statement expresses the view that God is the one who enjoys the ultimate rasa, or spiritual rapture and emotions. It is believed Rupa Goswami developed, under the direct guidance of Caitanya, the articulated and formulated theology of rasa as "the soul's particular relationship with the divinity in devotional love". Rupa's text draws largely from the foundational theory of rasa formed by Bharata Muni, the originator of Sanskrit dramaturgy (perhaps as early as the 2nd century BCE). These relationships with the divinity in ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Brahma Samhita
The ''Brahma Samhita'' () is a Sanskrit '' Pancharatra'' text, composed of verses of prayer believed to have been spoken by Brahma glorifying Krishna. It is revered within Gaudiya Vaishnavism, whose 16th-century founder, Chaitanya Mahaprabhu (1486–1534), rediscovered a part of the work, the 62 verses of chapter five, which had previously been lost for a few centuries, at the Adikesava Perumal Temple, Kanyakumari, in South India. Mitsunori Matsubara, in his ''Pañcarātra Saṁhitās and Early Vaisṇava Theology'' dates the text at c.1300 CE. The text contains a highly esoteric description of Krishna in his abode, Goloka. In 1970, George Harrison produced a modern recording of these prayers performed by devotees of the Radha Krishna Temple in London. Titled " Govinda", the song took its title from the main chorus line of the prayer ''"govindam ādi-puruṣam tam ahaṁ bhajāmi"'', meaning "I worship Govinda, the primeval Lord". This prayer was sung by Yamunā Devi, a d ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Samādhi
Statue of a meditating Rishikesh.html" ;"title="Shiva, Rishikesh">Shiva, Rishikesh ''Samādhi'' (Pali and ), in Hinduism, Buddhism, Jainism, Sikhism, is a state of meditative consciousness. In many Indian religious traditions, the cultivation of Samādhi through various meditation methods is essential for the attainment of spiritual liberation (known variously as nirvana, moksha). In Buddhism, it is the last of the eight elements of the Noble Eightfold Path. In the Ashtanga Yoga tradition, it is the eighth and final limb identified in the '' Yoga Sutras'' of Patanjali. In Jain meditation, samadhi is considered one of the last stages of the practice just prior to liberation. In the oldest Buddhist sutras, on which several contemporary western Theravada teachers rely, it refers to the development of an investigative and luminous mind that is equanimous and mindful. In the yogic traditions and the Buddhist commentarial tradition, on which the Burmese Vipassana movemen ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lakshman Joo
Swami Lakshman Joo (9 May 1907 – 27 September 1991), born Lakshman Raina and also called Lal Sahib by his followers, was a mystic and scholar of Kashmir Shaivism. Biography Lakshman Joo was born in a Kashmiri Hindu Brahmin family in the city of Srinagar in Kashmir. He was the fifth child in a household of four boys and five girls. His mother's name was Arnyamali Raina. At the age of five he was introduced to the path of spirituality by his elder brother Maheshvaranath. Up to the age of eight his spiritual progress in the lineage of Kashmiri Shaivam was monitored by his family priest, Pandit Swami Ram Joo (1854-1915), and later by his chief disciple Swami Mehatab Kak (1870?-1942). At the age of 19, it is said, he experienced a clear taste of Self-realisation. Shortly afterwards he left home, as he wrote, "in search of the Supreme" and moved to the famous ashram of Sadhamalyun (Sadhuganga) in Handwara. Persuaded by his father to return to Srinagar, he continued to ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Jivanmukta
A ''jivan mukta'' or ''mukta'' is someone who, in the Advaita Vedanta philosophy of Hinduism, has gained and assimilated self-knowledge, thus is liberated with an inner sense of freedom while living. The state is the aim of moksha in Advaita Vedanta, Yoga and other schools of Hinduism, and it is referred to as ''jivanmukti'' (Self-realization).Gerhard Oberhammer (1994), La Délivrance dès cette vie: Jivanmukti, Collège de France, Publications de l'Institut de Civilisation Indienne. Série in-8°, Fasc. 61, Édition-Diffusion de Boccard (Paris), , pages 1-9 Jivanmukti contrasts with the concept of '' videhamukti''; the latter means "liberation or emancipation after death, in afterlife". Etymology ''Jīvanmukta'' () is an adjective derived from a combination of Sanskrit noun जीव '' jīva'', "life", and the past participle of the verb मुच् (much, or IAST muc), "to liberate". Monier-Williams gives the meaning "emancipated while still alive". ''Jīvanmukti'' (), the ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Śūnyatā
''Śūnyatā'' ( ; ; ), translated most often as "emptiness", "Emptiness, vacuity", and sometimes "voidness", or "nothingness" is an Indian philosophical concept. In Buddhism, Jainism, Hinduism, and Indian philosophy, other Indian philosophical traditions, the concept has multiple meanings depending on its doctrinal context. It is either an Ontology, ontological feature of reality, a meditative state, or a Phenomenology (philosophy), phenomenological analysis of experience. In Theravada, Theravāda Buddhism, ' often refers to the Anatta, non-self (Pāli: ', Sanskrit: ') nature of the Skandha, five aggregates of experience and the Āyatana, six sense spheres. ' is also often used to refer to a Buddhist meditation, meditative state or experience. In Mahayana, Mahāyāna Buddhism, ' refers to the tenet that "all things are empty of intrinsic existence and nature (''svabhava'')", but may also refer to the Buddha-nature teachings and primordial or empty awareness, as in Dzogchen ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Causal Body
The causal body, originally ''Karana-Sarira'', is a yogic and Vedantic concept that was adopted and modified by Theosophy and from the latter made its way into the general New Age movement and contemporary Western esotericism. It generally refers to the highest or innermost body that veils the atman or true Self. Hinduism ''Karana sarira'' or the causal body is the cause or seed of the subtle body and the gross body. It has no other function than being the seed of the subtle and the gross body. It is ''nirvikalpa rupam'', "undifferentiated form". It originates with '' avidya'', "ignorance" or "nescience" of the real identity of the atman, instead giving birth to the notion of ''jiva-bhuta''. Swami Sivananda characterizes the causal body as "The beginningless ignorance that is indescribable". Siddharameshwar Maharaj, the guru of Nisargadatta Maharaj, also describes the causal body as characterized by "emptiness", "ignorance" and "darkness". In the search for the "I am", this ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
