1.
Devanagari
–
Devanagari, also called Nagari, is an abugida alphabet of India and Nepal. It is written left to right, has a strong preference for symmetrical rounded shapes within squared outlines. The Nagari script has roots in the ancient Brāhmī script family, the Nagari script was in regular use by the 7th century CE and it was fully developed by about the end of first millennium. Nagari has been the primus inter pares of the Indic scripts, the Devanagari script is also used for classical Sanskrit texts. The Devanagari script is closely related to the Nandinagari script commonly found in ancient manuscripts of South India. Devanagari script has forty-seven primary characters, of which fourteen are vowels, the ancient Nagari script for Sanskrit had two additional consonantal characters. The script has no distinction similar to the capital and small letters of the Latin alphabet, generally the orthography of the script reflects the pronunciation of the language. Devanagari is part of the Brahmic family of scripts of India, Nepal, Tibet and it is a descendant of the Gupta script, along with Siddham and Sharada. Medieval inscriptions suggest widespread diffusion of the Nagari-related scripts, with biscripts presenting local script along with the adoption of Nagari scripts, the 7th-century Tibetan king Srong-tsan-gambo ordered that all foreign books be transcribed into the Tibetan language. Other closely related scripts such as Siddham Matrka was in use in Indonesia, Vietnam, Japan, Sharada remained in parallel use in Kashmir. Nāgarī is the Sanskrit feminine of Nāgara relating or belonging to a town or city and it is a phrasing with lipi as nāgarī lipi script relating to a city, or spoken in city. The use of the name devanāgarī is relatively recent, and the older term nāgarī is still common, the rapid spread of the term devanāgarī may be related to the almost exclusive use of this script to publish Sanskrit texts in print since the 1870s. As a Brahmic abugida, the principle of Devanagari is that each letter represents a consonant. This is usually written in Latin as a, though it is represented as in the International Phonetic Alphabet, the letter क is read ka, the two letters कन are kana, the three कनय are kanaya, etc. This cancels the inherent vowel, so that from क्नय knaya is derived क्नय् knay, the halant is often used for consonant clusters when typesetting conjunct ligatures is not feasible. Consonant clusters are written with ligatures, for example, the three consonants क्, न्, and य्, when written consecutively without virāma form कनय, as shown above. Alternatively, they may be joined as clusters to form क्नय knaya, कन्य kanya and this system was originally created for use with the Middle Indo-Aryan languages, which have a very limited number of clusters. When applied to Sanskrit, however, it added a deal of complexity to the script
2.
Sanskrit
–
Sanskrit is the primary liturgical language of Hinduism, a philosophical language of Hinduism, Buddhism, and Jainism, and a literary language and lingua franca of ancient and medieval South Asia. As a result of transmission of Hindu and Buddhist culture to Southeast Asia and parts of Central Asia, as one of the oldest Indo-European languages for which substantial written documentation exists, Sanskrit holds a prominent position in Indo-European studies. The body of Sanskrit literature encompasses a rich tradition of poetry and drama as well as scientific, technical, philosophical, the compositions of Sanskrit were orally transmitted for much of its early history by methods of memorization of exceptional complexity, rigor, and fidelity. Thereafter, variants and derivatives of the Brahmi script came to be used, Sanskrit is today one of the 22 languages listed in the Eighth Schedule of the Constitution of India, which mandates the Indian government to develop the language. It continues to be used as a ceremonial language in Hindu religious rituals and Buddhist practice in the form of hymns. The Sanskrit verbal adjective sáṃskṛta- may be translated as refined, elaborated, as a term for refined or elaborated speech, the adjective appears only in Epic and Classical Sanskrit in the Manusmṛti and the Mahabharata. The pre-Classical form of Sanskrit is known as Vedic Sanskrit, with the language of the Rigveda being the oldest and most archaic stage preserved, Classical Sanskrit is the standard register as laid out in the grammar of Pāṇini, around the fourth century BCE. Sanskrit, as defined by Pāṇini, evolved out of the earlier Vedic form, the present form of Vedic Sanskrit can be traced back to as early as the second millennium BCE. Scholars often distinguish Vedic Sanskrit and Classical or Pāṇinian Sanskrit as separate dialects, although they are quite similar, they differ in a number of essential points of phonology, vocabulary, grammar and syntax. Vedic Sanskrit is the language of the Vedas, a collection of hymns, incantations and theological and religio-philosophical discussions in the Brahmanas. Modern linguists consider the metrical hymns of the Rigveda Samhita to be the earliest, for nearly 2000 years, Sanskrit was the language of a cultural order that exerted influence across South Asia, Inner Asia, Southeast Asia, and to a certain extent East Asia. A significant form of post-Vedic Sanskrit is found in the Sanskrit of Indian epic poetry—the Ramayana, the deviations from Pāṇini in the epics are generally considered to be on account of interference from Prakrits, or innovations, and not because they are pre-Paninian. Traditional Sanskrit scholars call such deviations ārṣa, meaning of the ṛṣis, in some contexts, there are also more prakritisms than in Classical Sanskrit proper. There were four principal dialects of classical Sanskrit, paścimottarī, madhyadeśī, pūrvi, the predecessors of the first three dialects are attested in Vedic Brāhmaṇas, of which the first one was regarded as the purest. In the 2001 Census of India,14,035 Indians reported Sanskrit to be their first language, in India, Sanskrit is among the 14 original languages of the Eighth Schedule to the Constitution. The state of Uttarakhand in India has ruled Sanskrit as its official language. In October 2012 social activist Hemant Goswami filed a petition in the Punjab. More than 3,000 Sanskrit works have been composed since Indias independence in 1947, much of this work has been judged of high quality, in comparison to both classical Sanskrit literature and modern literature in other Indian languages
3.
Pali
–
Pali is a Prakrit language native to the Indian subcontinent. It is widely studied because it is the language of much of the earliest extant literature of Buddhism as collected in the Pāli Canon or Tipiṭaka and is the language of Theravāda Buddhism. The word Pali is used as a name for the language of the Theravada canon, Childers translates the word as series and states that the language bears the epithet in consequence of the perfection of its grammatical structure. However, modern scholarship has regarded Pali as a mix of several Prakrit languages from around the 3rd century BCE, combined together and partially Sanskritized. The closest artifacts to Pali that have found in India are Edicts of Ashoka found at Gujarat, in the west of India. There is persistent confusion as to the relation of Pāḷi to the vernacular spoken in the ancient kingdom of Magadha, Pali, as a Middle Indo-Aryan language, is different from Sanskrit more with regard to its dialectal base than the time of its origin. A number of its morphological and lexical features show that it is not a continuation of Ṛgvedic Vedic Sanskrit. Instead it descends from one or more dialects that were, despite many similarities, however, this view is not shared by all scholars. Some, like A. C. Woolner, believe that Pali is derived from Vedic Sanskrit, Paiśācī is a largely unattested literary language of classical India that is mentioned in Prakrit and Sanskrit grammars of antiquity. e. Evidence which lends support to this interpretation is that literature in Paiśācī is fragmentary and extremely rare, many Theravada sources refer to the Pali language as Magadhan or the language of Magadha. This identification first appears in the commentaries, and may have been an attempt by Buddhists to associate more closely with the Maurya Empire. The Buddha taught in Magadha, but the four most important places in his life are all outside of it and it is likely that he taught in several closely related dialects of Middle Indo-Aryan, which had a high degree of mutual intelligibility. There is no attested dialect of Middle Indo-Aryan with all the features of Pali, Pali has some commonalities with both the western Ashokan Edicts at Girnar in Saurashtra, and the Central-Western Prakrit found in the eastern Hathigumpha inscription. In Sri Lanka, Pali is thought to have entered into a period of decline ending around the 4th or 5th century, the work of Buddhaghosa was largely responsible for its reemergence as an important scholarly language in Buddhist thought. Another scholar states that at time it was a refined. Modern scholarship has not arrived at a consensus on the issue, after the death of the Buddha, Pali may have evolved among Buddhists out of the language of the Buddha as a new artificial language. According to K. R. Norman, it is likely that the viharas in North India had separate collections of material, in the early period it is likely that no degree of translation was necessary in communicating this material to other areas. Around the time of Ashoka there had been more linguistic divergence, following this period, the language underwent a small degree of Sanskritisation
4.
Charity (practice)
–
The practice of charity means the voluntary giving of help to those in need, as a humanitarian act. The word charity entered the English language through the Old French word charité, originally in Latin the word caritas meant preciousness, dearness, high price. From this, in Christian theology, caritas became the standard Latin translation for the Greek word agape, however, the English word more generally used for this concept, both before and since, is the more direct love. D. While the methods of giving may vary, there are three kinds of charity, pure, public, and foreign. Public charity is charity that benefits the whole rather than the individual, foreign charity is when the beneficiary lives in a country different from where the funds or services are being sent from. Charitable giving is the act of giving money, goods or time to the unfortunate, Charitable giving as a religious act or duty is referred to as almsgiving or alms. The name stems from the most obvious expression of the virtue of charity, the impoverished, particularly those widowed or orphaned, and the ailing or injured, are generally regarded as the proper recipients of charity. The people who support themselves and lack outside means of support sometimes become beggars. Some groups regard charity as being distributed towards other members from within their particular group, donations to causes that benefit the unfortunate indirectly, such as donations to fund cancer research, are also charity. With regards to religious aspects, the recipient of charity may offer to pray for the benefactor, in medieval Europe, it was customary to feast the poor at the funeral in return for their prayers for the deceased. Institutions may commemorate benefactors by displaying their names, up to naming buildings or even the institution itself after the benefactors, if the recipient makes material return of more than a token value, the transaction is normally not called charity. In the past century, many organizations have created a charitable model in which donators give to conglomerates give to recipients. Examples of this include the Make a Wish Foundation and the World Wildlife Fund, today some charities have modernized, and allow people to donate online, through websites such as JustGiving. Originally charity entailed the benefactor directly giving the goods to the receiver and this practice was continued by some individuals, for example, CNN Hero Sal Dimiceli, and service organizations, such as the Jaycees. With the rise of more social peer-to-peer processes, many charities are moving away from the charitable model, examples of this include Global Giving, DonorsChoose, PureCharity, Kiva and Zidisha. Institutions evolved to carry out the labor of assisting the poor, and these include orphanages, food banks, religious institutes dedicated to care of the poor, hospitals, organizations that visit the homebound and imprisoned, and many others. Institutions can also attempt to more effectively sort out the needy from those who fraudulently claim charity. Early Christians particularly recommended the care of the unfortunate to the charge of the local bishop, there have been examinations of who gives more to charity
5.
Alms
–
Alms or almsgiving involves giving to others as an act of virtue, either materially or in the sense of providing capabilities for free. It exists in a number of religions and regions, the word, in the modern English language, comes from the Old English ælmesse, ælmes, from Late Latin eleemosyna, from Greek ἐλεημοσύνη eleēmosynē, from ἐλεήμων, eleēmōn, from ἔλεος, eleos. In Judaism, tzedakah - a Hebrew term literally meaning righteousness but commonly used to signify charity - refers to the obligation to do what is right. Tzedakah, along with prayer and repentance, is regarded as ameliorating the consequences of bad acts, in Judaism, Tzedakah is seen as one of the greatest deeds that man can do. For that reason, while Zakat plays a larger role within Islamic charity. Zakat is the third of the five pillars of Islam, various rules attach to the practice but, in general terms, it is obligatory to give 2. 5% of ones savings and business revenue and 5–10% of ones harvest to the poor. One of the most important principles of Islam is that all belong to God and, therefore. The literal meaning of the word Zakat is to purify, to develop, according to Shariah it is an act of worship. Our possessions are purified by setting aside a proportion for those in need and this cutting back, like the pruning of plants, balances and encourages new growth. Zakat is the amount of money that every adult, mentally stable, free, the obligatory nature of Zakat is firmly established in the Quran, the Sunnah, and the consensus of the companions and the Muslim scholars. Allah states in Surah at-Taubah verses 34–35, O ye who believe, there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah. - This is the which ye buried for yourselves, taste ye, then, the ye buried. Muslims of each era have agreed upon the nature of paying Zakat for gold and silver. Zakat is obligatory when a certain amount of money, called the nisab is reached or exceeded, Zakat is not obligatory if the amount owned is less than this nisab. The nisab of gold and golden currency is 20 mithqal, approximately 85 grams of pure gold, one mithqal is approximately 4.25 grams. The nisab of silver and silver currency is 200 dirhams, which is approximately 595 grams of pure silver. The nisab of other kinds of money and currency is to be scaled to that of gold, Zakat is obligatory after the money has been in the control of its owner for the span of one lunar year. Then the owner needs to pay 2. 5% of the money as Zakat
6.
Hinduism
–
Hinduism is a religion, or a way of life, found most notably in India and Nepal. Hinduism has been called the oldest religion in the world, and some practitioners and scholars refer to it as Sanātana Dharma, scholars regard Hinduism as a fusion or synthesis of various Indian cultures and traditions, with diverse roots and no founder. This Hindu synthesis started to develop between 500 BCE and 300 CE following the Vedic period, although Hinduism contains a broad range of philosophies, it is linked by shared concepts, recognisable rituals, cosmology, shared textual resources, and pilgrimage to sacred sites. Hindu texts are classified into Shruti and Smriti and these texts discuss theology, philosophy, mythology, Vedic yajna, Yoga, agamic rituals, and temple building, among other topics. Major scriptures include the Vedas and Upanishads, the Bhagavad Gita, prominent themes in Hindu beliefs include the four Puruṣārthas, the proper goals or aims of human life, namely Dharma, Artha, Kama and Moksha, karma, samsara, and the various Yogas. Hindu practices include such as puja and recitations, meditation, family-oriented rites of passage, annual festivals. Some Hindus leave their world and material possessions, then engage in lifelong Sannyasa to achieve Moksha. Hinduism prescribes the eternal duties, such as honesty, refraining from injuring living beings, patience, forbearance, self-restraint, Hinduism is the worlds third largest religion, with over one billion followers or 15% of the global population, known as Hindus. The majority of Hindus reside in India, Nepal, Mauritius, the Caribbean, the word Hindu is derived from the Indo-Aryan/Sanskrit word Sindhu, the Indo-Aryan name for the Indus River in the northwestern part of the Indian subcontinent. The term Hindu in these ancient records is a geographical term, the Arabic term al-Hind referred to the people who live across the River Indus. This Arabic term was taken from the pre-Islamic Persian term Hindū. By the 13th century, Hindustan emerged as an alternative name of India. It was only towards the end of the 18th century that European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus. The term Hinduism, then spelled Hindooism, was introduced into the English language in the 18th-century to denote the religious, philosophical, because of the wide range of traditions and ideas covered by the term Hinduism, arriving at a comprehensive definition is difficult. The religion defies our desire to define and categorize it, Hinduism has been variously defined as a religion, a religious tradition, a set of religious beliefs, and a way of life. From a Western lexical standpoint, Hinduism like other faiths is appropriately referred to as a religion, in India the term dharma is preferred, which is broader than the western term religion. Hindu traditionalists prefer to call it Sanatana Dharma, the study of India and its cultures and religions, and the definition of Hinduism, has been shaped by the interests of colonialism and by Western notions of religion. Since the 1990s, those influences and its outcomes have been the topic of debate among scholars of Hinduism, Hinduism as it is commonly known can be subdivided into a number of major currents
7.
Buddhism
–
Buddhism is a religion and dharma that encompasses a variety of traditions, beliefs and spiritual practices largely based on teachings attributed to the Buddha. Buddhism originated in India sometime between the 6th and 4th centuries BCE, from where it spread through much of Asia, two major extant branches of Buddhism are generally recognized by scholars, Theravada and Mahayana. Buddhism is the worlds fourth-largest religion, with over 500 million followers or 7% of the global population, Buddhist schools vary on the exact nature of the path to liberation, the importance and canonicity of various teachings and scriptures, and especially their respective practices. In Theravada the ultimate goal is the attainment of the state of Nirvana, achieved by practicing the Noble Eightfold Path, thus escaping what is seen as a cycle of suffering. Theravada has a following in Sri Lanka and Southeast Asia. Mahayana, which includes the traditions of Pure Land, Zen, Nichiren Buddhism, Shingon, rather than Nirvana, Mahayana instead aspires to Buddhahood via the bodhisattva path, a state wherein one remains in the cycle of rebirth to help other beings reach awakening. Vajrayana, a body of teachings attributed to Indian siddhas, may be viewed as a branch or merely a part of Mahayana. Tibetan Buddhism, which preserves the Vajrayana teachings of eighth century India, is practiced in regions surrounding the Himalayas, Tibetan Buddhism aspires to Buddhahood or rainbow body. Buddhism is an Indian religion attributed to the teachings of Buddha, the details of Buddhas life are mentioned in many early Buddhist texts but are inconsistent, his social background and life details are difficult to prove, the precise dates uncertain. Some hagiographic legends state that his father was a king named Suddhodana, his mother queen Maya, and he was born in Lumbini gardens. Some of the stories about Buddha, his life, his teachings, Buddha was moved by the innate suffering of humanity. He meditated on this alone for a period of time, in various ways including asceticism, on the nature of suffering. He famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in Gangetic plains region of South Asia. He reached enlightenment, discovering what Buddhists call the Middle Way, as an enlightened being, he attracted followers and founded a Sangha. Now, as the Buddha, he spent the rest of his teaching the Dharma he had discovered. Dukkha is a concept of Buddhism and part of its Four Noble Truths doctrine. It can be translated as incapable of satisfying, the unsatisfactory nature, the Four Truths express the basic orientation of Buddhism, we crave and cling to impermanent states and things, which is dukkha, incapable of satisfying and painful. This keeps us caught in saṃsāra, the cycle of repeated rebirth, dukkha
8.
Jainism
–
Jainism, traditionally known as Jain Dharma, is an ancient Indian religion belonging to the śramaṇa tradition. The central tenet is non-violence and respect all living beings. The three main principles of Jainism are ahimsa, anekantavada and aparigraha, followers of Jainism take five main vows, ahimsa, satya, asteya, brahmacharya and aparigraha. Jain monks and nuns observe these vows absolutely whereas householders observe them within their practical limitations, self-discipline and asceticism are thus major focuses of Jainism. The word Jain derives from the Sanskrit word jina, a human being who has conquered all inner passions like attachment, desire, anger, pride, greed, etc. is called Jina. Followers of the path practiced and preached by the jinas are known as Jains, Parasparopagraho Jivanam is the motto of Jainism. Jains trace their history through a succession of teachers and revivers of the Jain path known as Tirthankaras. In the current era, this started with Rishabhdeva and concluded with Mahavira, Jains believe that Jainism is eternal and while it may be forgotten, it will be revived from time to time. The majority of Jains reside in India, with 6-7 million followers, Jainism is smaller than many other major world religions. Outside of India, some of the largest Jain communities are present in Canada, Europe, Kenya, the UK, Suriname, Fiji, contemporary Jainism is divided into two major sects, Digambara and Śvētāmbara. Namokar Mantra is the most common and basic prayer in Jainism, major Jain festivals include Paryushana and Daslakshana, Mahavir Jayanti, and Diwali. The principle of ahimsa is the most fundamental and well-known aspect of Jainism, the everyday implementation of the principle of non-violence is more comprehensive than in other religions and is the hallmark for Jain identity. Jains believe in avoiding harm to others thoughts, speech. According to the Jain text, Purushartha Siddhyupaya, killing any living being out of passions is hiṃsā, Jains extend the practice of nonviolence and kindness not only towards other humans but towards all living beings. For this reason, vegetarianism is a hallmark of Jain identity, if there is violence against animals during the production of dairy products, veganism is encouraged. Jainism has an elaborate framework on types of life and includes life-forms that may be invisible. Therefore, after humans and animals, insects are the living being offered protection in Jain practice. For example, insects in the home are often escorted out instead of killed, Jainism teaches that intentional harm and the absence of compassion make an action more violent
9.
Sikhism
–
Sikhism, or Sikhi, is a panentheistic religion that originated in the Punjab region of the Indian subcontinent during the 15th century. It is one of the youngest of the world religions. Sikhism has 25-28 million adherents worldwide and is the ninth-largest religion in the world, Sikhism is based on the spiritual teachings of Guru Nanak, the first Guru, and the ten successive Sikh gurus. Guru Nanak established Kartarpur around 1520 and gathered the original core of the Sikh Panth there, an Indian religion, Sikhism rejects claims that any particular religious tradition has a monopoly on Absolute Truth. Sikhism emphasizes simran, that can be expressed musically through kirtan or internally through Nam Japo as a means to feel Gods presence, hand in hand, secular life is considered to be intertwined with the spiritual life. He also established the system of the langar, or communal kitchen, Guru Hargobind, the sixth Sikh Guru, established the political/temporal and spiritual realms to be mutually coexistent. The development of Sikhism was influenced by the Bhakti movement, however, Sikhism developed while the region was being ruled by the Mughal Empire. Two of the Sikh gurus – Guru Arjan and Guru Tegh Bahadur, the Islamic era persecution of Sikhs triggered the founding of the Khalsa, as an order for freedom of conscience and religion. A Sikh is expected to embody the qualities of a Sant-Sipāhī – a saint-soldier, the majority of Sikh scriptures were originally written in Gurmukhī alphabet, a script standardised by Guru Angad out of Laṇḍā scripts used in North India. Adherents of Sikhism are known as Sikhs, which means students or disciples of the Guru, the anglicized word Sikhism is derived from the Punjabi verb Sikhi, with roots in Sikhana, and Sikhi connotes the temporal path of learning. Sikhism is a religion and states that there is one supreme entity holding control of the entire universe. This entity is referred to as Ik Onkar, the basis of Sikhism lies in the teachings of Guru Nanak and his successors. The essence of Sikh teaching is summated by Guru Nanaks words, Sikh teaching emphasizes the principle of equality of all humans and rejects discrimination on the basis of caste, creed, and gender. Sikh principles encourage living life as a householder, Sikhism is a monistic form of monotheistic religion. In Sikhism, the concept of God is Vāhigurū—is shapeless, timeless, and invisible, niraṅkār, akaal, the beginning of the first composition of Sikh scripture is the figure 1—signifying the universality of God. It states that God is omnipresent and infinite with power over everything, Sikhs believe that before creation, all that existed was God and Gods hukam. God in Sikhism is known as Ik Onkar, the One Supreme Reality or the all-pervading spirit and this spirit has no gender in Sikhism, though translations may present it as masculine. It is also Akaal Purkh and Nirankar, in addition, Nanak wrote that there are many worlds on which it has created life
10.
Vedas
–
The Vedas are a large body of knowledge texts originating in the ancient Indian subcontinent. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature, Hindus consider the Vedas to be apauruṣeya, which means not of a man, superhuman and impersonal, authorless. Vedas are also called śruti literature, distinguishing them from religious texts. The Veda, for orthodox Indian theologians, are considered revelations seen by ancient sages after intense meditation, in the Hindu Epic the Mahabharata, the creation of Vedas is credited to Brahma. The Vedic hymns themselves assert that they were created by Rishis, after inspired creativity. There are four Vedas, the Rigveda, the Yajurveda, the Samaveda, each Veda has been subclassified into four major text types – the Samhitas, the Aranyakas, the Brahmanas, and the Upanishads. Some scholars add a fifth category – the Upasanas, the various Indian philosophies and denominations have taken differing positions on the Vedas. Schools of Indian philosophy which cite the Vedas as their authority are classified as orthodox. Other śramaṇa traditions, such as Lokayata, Carvaka, Ajivika, Buddhism and Jainism, despite their differences, just like the texts of the śramaṇa traditions, the layers of texts in the Vedas discuss similar ideas and concepts. The Sanskrit word véda knowledge, wisdom is derived from the root vid- to know and this is reconstructed as being derived from the Proto-Indo-European root *u̯eid-, meaning see or know. The noun is from Proto-Indo-European *u̯eidos, cognate to Greek εἶδος aspect, not to be confused is the homonymous 1st and 3rd person singular perfect tense véda, cognate to Greek οἶδα oida I know. Root cognates are Greek ἰδέα, English wit, etc, the Sanskrit term veda as a common noun means knowledge. The term in some contexts, such as hymn 10.93.11 of the Rigveda, means obtaining or finding wealth, property, a related word Vedena appears in hymn 8.19.5 of the Rigveda. It was translated by Ralph T. H. Griffith as ritual lore, as studying the Veda by the 14th century Indian scholar Sayana, as bundle of grass by Max Müller, Vedas are called Maṛai or Vaymoli in parts of South India. Marai literally means hidden, a secret, mystery, in some south Indian communities such as Iyengars, the word Veda includes the Tamil writings of the Alvar saints, such as Divya Prabandham, for example Tiruvaymoli. The Vedas are among the oldest sacred texts, the Samhitas date to roughly 1700–1100 BC, and the circum-Vedic texts, as well as the redaction of the Samhitas, date to c. 1000-500 BC, resulting in a Vedic period, spanning the mid 2nd to mid 1st millennium BC, or the Late Bronze Age, Michael Witzel gives a time span of c.1500 to c. Witzel makes special reference to the Near Eastern Mitanni material of the 14th century BC the only record of Indo-Aryan contemporary to the Rigvedic period
11.
Hindu
–
Hindu refers to any person who regards themselves as culturally, ethnically, or religiously adhering to aspects of Hinduism. It has historically used as a geographical, cultural, or religious identifier for people indigenous to South Asia. The historical meaning of the term Hindu has evolved with time, by the 16th century, the term began to refer to residents of India who were not Turks or Muslims. The historical development of Hindu self-identity within the Indian population, in a religious or cultural sense, is unclear, competing theories state that Hindu identity developed in the British colonial era, or that it developed post-8th century CE after the Islamic invasion and medieval Hindu-Muslim wars. A sense of Hindu identity and the term Hindu appears in texts dated between the 13th and 18th century in Sanskrit and regional languages. The 14th- and 18th-century Indian poets such as Vidyapati, Kabir and Eknath used the phrase Hindu dharma, the Christian friar Sebastiao Manrique used the term Hindu in religious context in 1649. In the 18th century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus, in contrast to Mohamedans for Mughals, scholars state that the custom of distinguishing between Hindus, Buddhists, Jains and Sikhs is a modern phenomenon. Hindoo is a spelling variant, whose use today may be considered derogatory. At more than 1.03 billion, Hindus are the third largest group after Christians. The vast majority of Hindus, approximately 966 million, live in India, according to Indias 2011 census. After India, the next 9 countries with the largest Hindu populations are, in decreasing order, Nepal, Bangladesh, Indonesia, Pakistan, Sri Lanka, United States, Malaysia, United Kingdom and Myanmar. These together accounted for 99% of the worlds Hindu population, the word Hindu is derived from the Indo-Aryan and Sanskrit word Sindhu, which means a large body of water, covering river, ocean. It was used as the name of the Indus river and also referred to its tributaries, the Punjab region, called Sapta Sindhava in the Vedas, is called Hapta Hindu in Zend Avesta. The 6th-century BCE inscription of Darius I mentions the province of Hidush, the people of India were referred to as Hinduvān and hindavī was used as the adjective for Indian in the 8th century text Chachnama. The term Hindu in these ancient records is an ethno-geographical term, the Arabic equivalent Al-Hind likewise referred to the country of India. Among the earliest known records of Hindu with connotations of religion may be in the 7th-century CE Chinese text Record of the Western Regions by the Buddhist scholar Xuanzang, Xuanzang uses the transliterated term In-tu whose connotation overflows in the religious according to Arvind Sharma. The Hindu community occurs as the amorphous Other of the Muslim community in the court chronicles, wilfred Cantwell Smith notes that Hindu retained its geographical reference initially, Indian, indigenous, local, virtually native. Slowly, the Indian groups themselves started using the term, differentiating themselves, the poet Vidyapatis poem Kirtilata contrasts the cultures of Hindus and Turks in a city and concludes The Hindus and the Turks live close together, Each makes fun of the others religion
12.
History of Hinduism
–
History of Hinduism denotes a wide variety of related Hindu denominations native to the Indian Subcontinent, most of whom live in modern-day Nepal and India. Its history overlaps or coincides with the development of Indian religions since Iron Age India and it has thus been called the oldest living religion in the world. Scholars regard Hinduism as a synthesis of various Indian cultures and traditions, with diverse roots, the history of Hinduism is often divided into periods of development, with the first period being that of the historical Vedic religion dated from about 1900 BCE to 1400 BCE. The subsequent period, between 800 BCE and 200 BCE, is a point between the Vedic religion and Hindu religions, and a formative period for Hinduism, Jainism and Buddhism. The Epic and Early Puranic period, from c.200 BCE to 500 CE, saw the classical Golden Age of Hinduism (, in this period the six branches of Hindu philosophy evolved, namely Samkhya, Yoga, Nyaya, Vaisheshika, Mīmāṃsā, and Vedanta. Monotheistic sects like Shaivism and Vaishnavism developed during this period through the Bhakti movement. Hinduism under both Hindu and Islamic rulers from c.1200 to 1750 CE, saw the prominence of the Bhakti movement. The colonial period saw the emergence of various Hindu reform movements partly inspired by movements, such as Unitarianism. The Partition of India in 1947 was along religious lines, with the Republic of India emerging with a Hindu majority. During the 20th century, due to the Indian diaspora, Hindu minorities have formed in all continents, with the largest communities in absolute numbers in the United States, Western scholars regard Hinduism as a fusion or synthesis of various Indian cultures and traditions. After the Vedic period, between 500-200 BCE and c.300 CE, at the beginning of the Epic and Puranic c. q. Preclassical period, the Hindu synthesis emerged, which incorporated śramaṇic and Buddhist influences and this synthesis emerged under the pressure of the success of Buddhism and Jainism. During the Gupta reign the first Puranas were written, which were used to disseminate mainstream religious ideology amongst pre-literate, the resulting Puranic Hinduism differed markedly from the earlier Brahmanism of the Dharmaśāstras and the smritis. Hinduism co-existed for several centuries with Buddhism, to gain the upper hand at all levels in the 8th century. From northern India this Hindu synthesis, and its divisions, spread to southern India. This process of assimilation explains the diversity of local cultures in India half shrouded in a taddered cloak of conceptual unity. James Mill, in his The History of British India, distinguished three phases in the history of India, namely Hindu, Muslim and British civilisations and this periodisation has been criticised, for the misconceptions it has given rise to. Another periodisation is the division into ancient, classical, medieval and modern periods, the division in Ancient-Medieval-Modern overlooks the fact that the Muslim-conquests took place between the eight and the fourteenth century, while the south was never completely conquered
13.
Puranic chronology
–
The Puranic chronology gives a timeline of Hindu history according to the Hindu scriptures. Two central dates are the Mahabharata War, which according to this chronology happened at 3139 BCE, and the start of the Kali Yuga, which according to this chronology started at 3102 BCE. The Puranic chronology is referred to by proponents of Indigenous Aryans to propose an earlier dating of the Vedic period, the Puranas contain stories about the creation of the world, and the yugas. Mahabharata, Ramayana and the Puranas also contain genealogies of kings, wendy Doniger, based on the study of indologists, assigns approximate dates to the various Puranas. She dates Markandeya Purana to c.250 CE, Matsya Purana to c, 250–500 CE, Vayu Purana to c.350 CE, Harivamsa and Vishnu Purana to c.450 CE, Brahmanda Purana to c. 350–950 CE, Vamana Purana to c, 450–900 CE, Kurma Purana to c. 550–850 CE, and Linga Purana to c, the Puranas, the Mahabharata and the Ramayana also contain lists of kings and genealogies, from which the traditional chronology of Indias ancient history are derived. The existing text of the Mahabharata went through many layers of development, according to Professor Alf Hiltebeitel, the Mahabharata is essentially mythological. Indian historian Upinder Singh has written that, Whether a bitter war between the Pandavas and the Kauravas ever happened cannot be proved or disproved and it is possible that there was a small-scale conflict, transformed into a gigantic epic war by bards and poets. Some historians and archaeologists have argued that conflict may have occurred in about 1000 BCE. Despite the inconclusiveness of the data, attempts have been made to assign a date to the Kurukshetra War. Popular tradition holds that the war marks the transition to Kaliyuga, a number of other proposals have been put forward, P. V. Vartak calculates a date of October 16,5561 BCE using planetary positions. P. V. Holey states a date of 13 November 3143 BCE using planetary positions, K. Sadananda, based on translation work, states that the Kurukshetra War started on November 22,3067 BCE. B. N. Achar used planetarium software to argue that the Mahabharata War took place in 3067 BCE, S. Balakrishna concluded a date of 2559 BCE using consecutive lunar eclipses. R. N. Iyengar concluded a date of 1478 BCE using double eclipses, P. R. Sarkar estimates a date of 1298 BCE for the war of Kurukshetra. V. S. Dubey claims that the war happened near 950 BCE The Puranas contain stories about the creation of the world, and the yugas. There are four yugas in one cycle, Satya Yuga, a time of truth and righteousness, Treta Yuga Dvapara Yuga Kali Yuga and these 4 yugas follow a timeline ratio of. 1500 BCE and proposing older dates for the Vedic period, according to the Indigenist position, the Aryans are indigenous to India, and the Indo-European languages radiated out from a homeland in India into their present locations
14.
Hindu mythology
–
As such, it is a subset of mainstream Indian and Nepali culture. The roots of mythology that evolved from classical Hinduism come from the times of the Vedic civilization, the four Vedas, notably the hymns of the Rigveda, contain allusions to many themes. The characters, philosophy and stories make up ancient Vedic myths are indelibly linked with Hindu beliefs. The Vedas are four in number, namely RigVeda, YajurVeda, SamaVeda, in the period of Classical Sanskrit, much material is preserved in the Sanskrit epics. Besides mythology proper, the voluminous epics also provide a range of information about ancient Nepali and Indian society, philosophy, culture, religion. The two great Hindu Epics, the Ramayana and the Mahabharata tell the story of two incarnations of Vishnu. These two works are known as Itihasa, the epics Mahabharata and Ramayana serve as both religious scriptures and a rich source of philosophy and morality. The most famous of these chapters is the Bhagavad Gita in the Mahabharata, in which Lord Krishna explains the concepts of duty and these stories are deeply embedded in Hindu philosophy and serve as parables and sources of devotion for Hindus. The Mahabharata is the worlds longest epic in verse, running to more than 2,000,000 lines, the epics themselves are set in different Yugas, or periods of time. The Ramayana, written by the Maharshi Valmiki, describes the life and times of Lord Rama, the Mahabharata, describing the life and times of the Pandavas, occurs in the Dvapara Yuga, a period associated with Lord Krishna. In total, there are 4 Yugas and these are the Satya or Krita Yuga, the Treta Yuga, the Dvapara Yuga, and the Kali Yuga. The avatara concept, however, belongs to the Puranic times, the Puranas deal with stories that are old and do not appear in the epics. They contain legends and stories about the origins of the world, and the lives and adventures of a variety of gods, goddesses, heroes, heroines. They contain traditions related to ancient kings, seers, incarnations of God and legends about holy places, the Bhagavata Purana is probably the most read and popular of the Puranas. It chronicles the legends of the god Vishnu and his avatars on earth, the act of creation was thought of in more than one manner. One of the oldest cosmogonic myth in the Rigveda had come into existence as a cosmic egg, the Purusha Sukta narrates that all things were made out of the mangled limbs of Purusha, a magnified non-natural man, who was sacrificed by the gods. In the Puranas, Vishnu, in the shape of a boar, plunged into the cosmic waters, the Shatapatha Brahmana says that in the beginning, Prajapati, the first creator or father of all, was alone in the world. He differentiated himself into two beings, husband and wife, the wife, regarding union with her producer as incest, fled from his embraces assuming various animal disguises
15.
Brahman
–
In Hinduism, Brahman connotes the highest Universal Principle, the Ultimate Reality in the universe. In major schools of Hindu philosophy, it is the material, efficient and it is the pervasive, genderless, infinite, eternal truth and bliss which does not change, yet is the cause of all changes. Brahman as a concept is the single binding unity behind the diversity in all that exists in the universe. Brahman is a Vedic Sanskrit word, and it is conceptualized in Hinduism, states Paul Deussen, Brahman is a key concept found in the Vedas, and it is extensively discussed in the early Upanishads. The Vedas conceptualize Brahman as the Cosmic Principle, in the Upanishads, it has been variously described as Sat-cit-ānanda and as the unchanging, permanent, highest reality. Brahman is discussed in Hindu texts with the concept of Atman, personal, impersonal or Para Brahman, or in various combinations of these qualities depending on the philosophical school. In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman in each being, Brahman is thus a gender-neutral concept that implies greater impersonality than masculine or feminine conceptions of the deity. Brahman is referred to as the supreme self, puligandla states it as the unchanging reality amidst and beyond the world, while Sinar states Brahman is a concept that cannot be exactly defined. In Vedic Sanskrit, Brahma, brahman from root bṛh-, means to be or make firm, strong, solid, expand, promote. Brahmana, from stems brha + Sanskrit -man- from Indo-European root -men- which denotes some manifested form of power, inherent firmness. In later Sanskrit usage, Brahma, brahman means the concept of the transcendent and immanent ultimate reality, the concept is central to Hindu philosophy, especially Vedanta, this is discussed below. Brahm is another variant of Brahman, Brahmā, Brahman, means the deity or deva Prajāpati Brahmā. He is one of the members of the Hindu trinity and associated with creation, but does not have a cult in present-day India. This is because Brahmā, the creator-god, is long-lived but not eternal i. e. Brahmā gets absorbed back into Purusha at the end of an aeon, and is born again at the beginning of a new kalpa. These are distinct from, A brāhmaṇa, is a commentary on the Vedic mantras—an integral part of the Vedic literature. A brāhmaṇa, means priest, in this usage the word is rendered in English as Brahmin. This usage is found in the Atharva Veda. Ishvara, in Advaita, is identified as a partial manifestation of the ultimate reality
16.
God in Hinduism
–
In Hindu monotheism, the concept of God varies from one sect to another. Hinduism is not exclusively monotheistic, and has described as spanning a wide range of henotheism, monotheism, polytheism, panentheism, pantheism, pandeism, monism, atheism and nontheism etc. This non-dualism postulates the identity of the Self or Atman with the Whole or Brahman, forms of explicit monotheism find mention in the canonical Bhagavad Gita. Explicit monotheism in the form of emotional or ecstatic devotion to an external and personal deity became popular in South India in the early medieval period. Ecstatic devotion to Krishna, a form of Vishnu, gained popularity throughout India during the Middle Ages, ecstatic devotion to Goddess Durga became popular in some parts of India in the later medieval and early modern ages. Vaishnavism, particularly Krishnaism, Shaktism and some forms of Shaivism remain the most explicit forms of worship of a personal God within Hinduism. Other Hindus, such as many of those who practice Shaivism, tend to assume the existence of a singular God, rather they envisage God as an impersonal Absolute, who can be worshipped only in part in a human form. The term Ishvara may refer to any of the monotheistic or monistic conceptions within Hinduism, in Hinduism, Brahman is the all-pervading, supreme, universal Spirit that is the origin and support of the phenomenal universe. Brahman is sometimes referred to as the Absolute or Godhead, Brahman is conceived as personal, impersonal and/or supreme depending on the philosophical school. The sages of the Upanishads teach that Brahman is the essence of material phenomena that cannot be seen or heard. According to Advaita, a human being has realised Brahman as his or her own true self. The Isha Upanishad says, Auṃ – That supreme Brahman is infinite, if you subtract the infinite from the infinite, the infinite remains alone. The sages of the Upanishads made their pronouncements on the basis of experience as an essential component of their philosophical reflection. Several mahā-vākyas from the Upanisads indicate what the principle of Brahma is, In the Upanisads the sages teach that brahman is infinite Being, infinite Consciousness, and infinite Bliss. Advaita Vedanta school of Hinduism posits that Brahman cannot be known by empirical means — that is to say, as an object of our consciousness — because Brahman is our very consciousness and being. Therefore, it may be said that moksha, yoga, samādhi, nirvana, etc. do not merely mean to know Brahman, but rather to realise ones brahman-hood, to actually realise that one is and always was Brahman. Indeed, closely related to the Self-concept of Brahman is the idea that it is synonymous with jiva-atma, or individual souls, according to Adi Shankara the nirguna brahman is non-different from the supreme personality, God, whatever qualities we attribute to the divine. By the power of Maya the supreme lord playfully creates multiple worlds and deludes all beings and this world is only relatively real and the real self is not affected by it
17.
Sannyasa
–
Sannyasa is the life stage of renunciation within the Hindu philosophy of four age-based life stages known as ashramas, with the first three being Brahmacharya, Grihastha and Vanaprastha. Sannyasa has historically been a stage of renunciation, ahimsa peaceful and simple life, however, this has not always been the case. These warrior sanyasis played an important role in helping European colonial powers establish themselves in India, saṃnyāsa in Sanskrit means renunciation of the world and abandonment. It is a word of saṃ- which means together, all, ni- which means down and āsa from the root as. A literal translation of Sannyāsa is thus to put down everything, Sannyasa is sometimes spelled as Sanyasa. The term Saṃnyasa makes appearance in the Samhitas, Aranyakas and Brahmanas, the earliest layers of Vedic literature, but it is rare. The term Sannyasa evolves into a rite of renunciation in ancient Sutra texts, in Dravidian languages, sannyasi is pronounced as sanyasi and also sannasi in colloquial form. Sanyasis are also known as Bhiksu, Pravrajita/Pravrajitā, Yati, Sramana, jamison and Witzel state early Vedic texts make no mention of Sannyasa, or Ashrama system, unlike the concepts of Brahmacharin and Grihastha which they do mention. Instead, Rig Veda uses the term Antigriha in hymn 10.95.4, still part of extended family and it is in later Vedic era and over time, Sannyasa and other new concepts emerged, while older ideas evolved and expanded. The explicit use of the four stage Ashrama concept, appeared a few centuries later, however, early Vedic literature from 2nd millennium BC, mentions Muni, with characteristics that mirror those found in later Sannyasins and Sannyasinis. Rig Veda, for example, in Book 10 Chapter 136, mentions mendicants as those with Kesin, rigveda, however, refers to these people as Muni and Vati. The Munis, girdled with the wind, wear garments of soil hue, They, following the winds swift course and these Munis, their lifestyle and spiritual pursuit, likely influenced the Sannyasa concept, as well as the ideas behind the ancient concept of Brahmacharya. One class of Munis were associated with Rudra and this freedom has led to diversity and significant differences in the lifestyle and goals of those who adopt Sannyasa. There are, however, some common themes, a person in Sannyasa lives a simple life, typically detached, itinerant, drifting from place to place, with no material possessions or emotional attachments. They may have a stick, a book, a container or vessel for food and drink, often wearing yellow, saffron, orange. They may have hair and appear disheveled, and are usually vegetarians. Some minor Upanishads as well as monastic orders consider women, child, students, fallen men and others as not qualified for Sannyasa, the dress, the equipage and lifestyle varies between groups. For example, Sannyasa Upanishad in verses 2.23 to 2.29 and those who enter Sannyasa may choose whether they join a group
18.
Dharma
–
Dharma is a key concept with multiple meanings in the Indian religions — Hinduism, Buddhism, Sikhism and Jainism. There is no single word translation for dharma in western languages, in Buddhism dharma means cosmic law and order, but is also applied to the teachings of the Buddha. In Buddhist philosophy, dhamma/dharma is also the term for phenomena, Dharma in Jainism refers to the teachings of tirthankara and the body of doctrine pertaining to the purification and moral transformation of human beings. For Sikhs, the word means the path of righteousness. The Classical Sanskrit noun dharma is a derivation from the root dhṛ, the word dharma was already in use in the historical Vedic religion, and its meaning and conceptual scope has evolved over several millennia. The antonym of dharma is adharma, the Classical Sanskrit noun dharma is a derivation from the root dhṛ, which means to hold, maintain, keep, and takes a meaning of what is established or firm, and hence law. It is derived from an older Vedic Sanskrit n-stem dharman-, with a meaning of bearer, supporter. In the Rigveda, the word appears as an n-stem, dhárman-, figuratively, it means sustainer and supporter. It is semantically similar to the Greek Ethos, in Classical Sanskrit, the noun becomes thematic, dharma-. The word dharma derives from Proto-Indo-European root *dʰer-, which in Sanskrit is reflected as class-1 root √dhṛ, etymologically it is related to Avestan √dar-, Latin firmus, Lithuanian derė́ti, Lithuanian dermė and darna and Old Church Slavonic drъžati. Classical Sanskrit word dharmas would formally match with Latin o-stem firmus from Proto-Indo-European *dʰer-mo-s holding, were it not for its development from earlier Rigvedic n-stem. In Classical Sanskrit, and in the Vedic Sanskrit of the Atharvaveda, in Pāli, it is rendered dhamma. In some contemporary Indian languages and dialects it occurs as dharm. Dharma is a concept of central importance in Indian philosophy and religion and it has multiple meanings in Hinduism, Buddhism, and Jainism. It is difficult to provide a concise definition for dharma, as the word has a long and varied history and straddles a complex set of meanings. There is no equivalent single word translation for dharma in western languages, there have been numerous, conflicting attempts to translate ancient Sanskrit literature with the word dharma into German, English and French. The concept, claims Paul Horsch, has caused difficulties for modern commentators and translators. Dharma root is dhri, which means ‘to support, hold and it is the thing that regulates the course of change by not participating in change, but that principle which remains constant
19.
Artha
–
Artha is one of the four aims of human life in Indian philosophy. The word artha literally translates as meaning, sense, goal, Artha is also a broader concept in the scriptures of Hinduism. As a concept, it has multiple meanings, all of which means of life. Artha applies to both an individual and a government, in an individuals context, artha includes wealth, career, activity to make a living, financial security and economic prosperity. The proper pursuit of artha is considered an important aim of life in Hinduism. At government level, artha includes social, legal, economic, proper Arthashastra is considered an important and necessary objective of government. In Hindu traditions, Artha is connected to the three aspects and goals of human life - Dharma, Kama and Moksha. Together, these mutually non-exclusive four aims of life are called Puruṣārtha, Artha as a concept includes multiple meanings. It is difficult to capture the meaning of artha, or related terms of dharma, kama and moksha, john Lochtefeld describes artha as the means of life, and includes material prosperity. Karl Potter explains it as an attitude and capability that enables one to make a living, to remain alive and it includes economic prosperity, security and health of oneself and those one feels responsible for. Artha includes everything in ones environment that allows one to live and it is neither an end state nor an endless goal of aimlessly amassing money, claims Karl Potter, rather it is an attitude and necessary requirement of human life. John Koller takes a different viewpoint than Karl Potters interpretation, john Koller suggests artha is not an attitude, rather it is one of the necessities of human life. Artha, then, is best described as pursuit of activities and means necessary for a joyous, daya Krishna argues that artha, as well as the concept of Puruṣārthas, is a myth. The various schools and ancient Sanskrit texts provide no consensus opinion, notes Krishna, rather they present a debate, inconsistencies and conflicting verses are even present within the same script, such as the Manusmriti. Some of this, suggests Krishna, reflects differences in human needs, perhaps, conjectures Krishna, artha is just a subset of kama and karma. Vatsyayana in Kama Sutra defines artha as the acquisition of arts, land, cattle, wealth, equipages and he explains, artha is also protection of what is already acquired, and the increase of what is protected. Gavin Flood explains artha as worldly success without violating dharma, kama, Flood clarifies that artha in ancient Hindu literature, as well as purushartha, is better understood as a goal of Man. In other words, it is one of the four purposes of human life, the survival and the thriving of humans requires artha - that is, economic activity, wealth and its creation, worldly success, profit, political success and all that is necessary for human existence
20.
Kama
–
Kama means desire, wish, longing in Indian literature. Kama is one of the four goals of life in Hindu traditions. It is considered an essential and healthy goal of life when pursued without sacrificing the other three goals, Dharma, Artha and Moksha. Together, these four aims of life are called Puruṣārtha, Kama means “desire, wish or longing”. In contemporary literature, kama refers usually to sexual desire, however, the term also refers to any sensory enjoyment, emotional attraction and aesthetic pleasure such as from arts, dance, music, painting, sculpture and nature. The concept kama is found in some of the earliest known verses in Vedas, for example, Book 10 of Rig Veda describes the creation of the universe from nothing by the great heat. The Mahabharata, for example, provides one of the definitions of kama. Kama often implies the short form of the word kamana, Kama, however, is more than kamana. Vatsyayana, the author of Kamasutra, describes kama as happiness that is a manasa vyapara, experiencing harmonious music is kama, as is being inspired by natural beauty, the aesthetic appreciation of a work of art, and admiring with joy something created by another human being. Kama Sutra, in its discourse on kama, describes forms of art, dance. Karl Potter describes kama as an attitude and capacity, a little girl who hugs her teddy bear with a smile is experiencing kama, as are two lovers in embrace. During these experiences, the person connects and identifies the beloved as part of oneself and feels more complete, fulfilled and this, in the Indian perspective, is kāma. Hindery notes the inconsistent and diverse exposition of kama in various ancient texts of India, both Sita and Rama, frequently express their unwillingness and inability to live without the other. Gavin Flood explains kama as “love” without violating dharma, artha, in Hinduism, kama is regarded as one of the four proper and necessary goals of human life, the others being Dharma, Artha and Moksha. Ancient Indian literature emphasizes that dharma precedes and is essential, if dharma is ignored, artha and kama lead to social chaos. Vatsyayana in Kama Sutra recognizes relative value of three goals as follows, artha precedes kama, while dharma precedes both kama and artha. Vatsyayana, in Chapter 2 of Kama sutra, presents a series of philosophical objections argued against kama, the pursuit of pleasure, claim objectors, encourages individuals to commit unrighteous deeds, bring distress, carelessness, levity and suffering later in life. These objections were then answered by Vatsyayana, with the declaration that kama is as necessary to human beings as food, just like good food is necessary for the well being of the body, good pleasure is necessary for healthy existence of a human being, suggests Vatsyayana
21.
Moksha
–
Moksha, also called vimoksha, vimukti and mukti, is a term in Hinduism and Hindu philosophy which refers to various forms of emancipation, liberation, and release. In its soteriological and eschatological senses, it refers to freedom from saṃsāra, in its epistemological and psychological senses, moksha refers to freedom from ignorance, self-realization and self-knowledge. In Hindu traditions, moksha is a concept and included as one of the four aspects and goals of human life. Together, these four aims of life are called Puruṣārtha in Hinduism, the concept of moksha is found in Jainism, Buddhism and Hinduism. In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa. However, terms such as moksha and nirvana differ and mean different states between various schools of Hinduism, Buddhism and Jainism, the term nirvana is more common in Buddhism, while moksha is more prevalent in Hinduism. Moksha is derived from the root Sanskrit, मुच्, muc, in Vedas and early Upanishads, the word Sanskrit, मुच्यते, mucyate appears, which means to be set free or release - such as of a horse from its harness. The definition and meaning of moksha varies between schools of Indian religions. Moksha means freedom, liberation, from what and how is where the schools differ, Moksha is also a concept that means liberation from rebirth or saṃsāra. This liberation can be attained while one is on earth, or eschatologically, some Indian traditions have emphasized liberation on concrete, ethical action within the world. This liberation is a transformation that permits one to see the truth. For example, Vivekachudamani - an ancient book on moksha, explains one of many steps on the path to moksha, as. Samsara originated with religious movements in the first millennium BCE and these movements such as Buddhism, Jainism and new schools within Hinduism, saw human life as bondage to a repeated process of rebirth. This bondage to repeated rebirth and life, each subject to injury, disease. By release from this cycle, the involved in this cycle also ended. This release was called moksha, nirvana, kaivalya, mukti, in earliest Vedic literature, heaven and hell sufficed soteriological curiosities. The rebirth idea ultimately flowered into the ideas of saṃsāra, or transmigration - where one’s balance sheet of karma determined one’s rebirth, along with this idea of saṃsāra, the ancient scholars developed the concept of moksha, as a state that released a person from the saṃsāra cycle. Moksha release in eschatological sense in these ancient literature of Hinduism, suggests van Buitenen, comes from self-knowledge, the meaning of moksha in epistemological and psychological sense has been variously explained by scholars
22.
Karma
–
Karma means action, work or deed, it also refers to the spiritual principle of cause and effect where intent and actions of an individual influence the future of that individual. Good intent and good deed contribute to good karma and future happiness, while bad intent and bad deed contribute to bad karma, Karma is closely associated with the idea of rebirth in many schools of Asian religions. In these schools, karma in the present affects ones future in the current life, as well as the nature, with origins in ancient India, karma is a key concept in Hinduism, Buddhism, Jainism, Sikhism, and Taoism. Karma is the deed, work, action, or act, and it is also the object. Halbfass explains karma by contrasting it with another Sanskrit word kriya, a good action creates good karma, as does good intent. A bad action creates bad karma, as does bad intent, Karma, also refers to a conceptual principle that originated in India, often descriptively called the principle of karma, sometimes as the karma theory or the law of karma. In the context of theory, karma is complex and difficult to define, other Indologists include in the definition of karma theory that which explains the present circumstances of an individual with reference to his or her actions in past. The law of karma operates independent of any deity or any process of divine judgment, Buddhism and Jainism have their own karma precepts. Thus karma has not one, but multiple definitions and different meanings and it is a concept whose meaning, importance and scope varies between Hinduism, Buddhism, Jainism and other traditions that originated in India, and various schools in each of these traditions. OFlaherty claims that, furthermore, there is a debate regarding whether karma is a theory, a model, a paradigm. Karma theory as a concept, across different Indian religious traditions, shares common themes, causality, ethicization. A common theme to theories of karma is its principle of causality, one of the earliest association of karma to causality occurs in the Brihadaranyaka Upanishad of Hinduism. For example, at 4.4. 5-6, it states, The relationship of karma to causality is a motif in all schools of Hindu, Jain. Disinterested actions, or unintentional actions do not have the positive or negative karmic effect, as interested. Another causality characteristic, shared by Karmic theories, is that like deeds lead to like effects, thus good karma produces good effect on the actor, while bad karma produces bad effect. This effect may be material, moral or emotional — that is, the effect of karma need not be immediate, the effect of karma can be later in ones current life, and in some schools it extends to future lives. The consequence or effects of karma can be described in two forms, phalas and samskaras. A phala is the visible or invisible effect that is typically immediate or within the current life, the theory of karma is often presented in the context of samskaras
23.
Ethics in religion
–
Ethics involves systematizing, defending, and recommending concepts of right and wrong behavior. A central aspect of ethics is the life, the life worth living or life that is simply satisfying. Most religions have a component, often derived from purported supernatural revelation or guidance. Some assert that religion is necessary to live ethically, blackburn states that there are those who would say that we can only flourish under the umbrella of a strong social order, cemented by common adherence to a particular religious tradition. Ethics in Buddhism are traditionally based on the perspective of the Buddha. Moral instructions are included in Buddhist scriptures or handed down through tradition, according to traditional Buddhism, the foundation of Buddhist ethics for laypeople is the Pancasila, no killing, stealing, lying, sexual misconduct, or intoxicants. In becoming a Buddhist, or affirming ones commitment to Buddhism, Buddhist monks and nuns take hundreds more such vows. The sole reliance on traditional formulae or practices, however, can be questioned by Western Buddhists whose main concern is the solution of complex moral problems in the modern world. The Buddha provided some basic guidelines for behavior that are part of the Noble Eightfold Path. The initial percept is non-injury or non-violence to all living creatures from the lowest insect to humans and this precept defines a non-violent attitude toward every living thing. Theravada monk Bhikkhu Bodhi has observed, Buddhist ethics, as formulated in the five precepts, is charged with being entirely negative. T has to be pointed out that the five precepts, or even the longer codes of precepts promulgated by the Buddha, the precepts are only the most rudimentary code of moral training, but the Buddha also proposes other ethical codes inculcating definite positive virtues. The Mangala Sutta, for example, commends reverence, humility, contentment, gratitude, patience, generosity, other discourses prescribe numerous family, social, and political duties establishing the well being of society. And behind all these duties lie the four called the immeasurables — loving-kindness, compassion, sympathetic joy. Christian ethics in general has tended to stress the need for love, grace, mercy, with divine assistance, the Christian is called to become increasingly virtuous in both thought and deed, see also the Evangelical counsels. Conversely, the Christian is also called to abstain from vice, Christian ethical principles are based on the teachings within the Bible. They begin with the notion of inherent sinfulness, which requires essential atonement, sin is estrangement from God which is the result of not doing Gods will. Gods will can be summed up by the precept, Love God with all heart, soul, mind, and strength
24.
Ahimsa
–
Ahimsa means not to injure and compassion and refers to a key virtue in Indian religions. The word is derived from the Sanskrit root hiṃs – to strike, hiṃsā is injury or harm, a-hiṃsā is the opposite of this, i. e. cause no injury, do no harm. Ahimsa is also referred to as nonviolence, and it applies to all living beings—including all animals—in ancient Indian religions, Ahimsa is one of the cardinal virtues and an important tenet of Jainism, Hinduism, and Buddhism. Ahimsa is a concept, inspired by the premise that all living beings have the spark of the divine spiritual energy, therefore. Ahimsa has also related to the notion that any violence has karmic consequences. While ancient scholars of Hinduism pioneered and over time perfected the principles of Ahimsa, most popularly, Mahatma Gandhi strongly believed in the principle of ahimsa. Ahimsas precept of cause no injury includes ones deeds, words, classical literature of Hinduism such as Mahabharata and Ramayana, as well as modern scholars debate principles of Ahimsa when one is faced with war and situations requiring self-defence. The historic literature from India and modern discussions have contributed to theories of Just War, and theories of appropriate self-defence. The word Ahimsa—sometimes spelled as Ahinsa—is derived from the Sanskrit root hiṃs – to strike, hiṃsā is injury or harm, a-hiṃsā is the opposite of this, There is a debate on the origins of the word Ahimsa, and how its meaning evolved. Mayrhofer as well as Dumot suggest the word may be han which means kill. Schmidt as well as Bodewitz explain the root word is hiṃs and the Sanskrit verb hinasti. Wackernagel-Debrunner concur with the latter explanation, ancient texts use ahimsa to mean non-injury, a broader concept than non-violence. Non-injury implies not killing others, as well as not hurting others mentally or verbally, in classical Sanskrit literature of Hinduism, another word Adrohi is sometimes used instead of Ahimsa, as one of the cardinal virtues necessary for moral life. One example is in Baudhayana Dharmasutra 2.6.23, Ahimsa as an ethical concept evolved in Vedic texts. The oldest scripts, along with discussing ritual animal sacrifices, indirectly mention Ahimsa, the term Ahimsa appears in the text Taittiriya Shakha of the Yajurveda, where it refers to non-injury to the sacrificer himself. It occurs several times in the Shatapatha Brahmana in the sense of non-injury, the Ahimsa doctrine is a late Vedic era development in Brahmanical culture. Bowker states the word appears but is uncommon in the principal Upanishads, Kaneda gives examples of the word Ahimsa in these Upanishads. Other scholars suggest Ahimsa as a concept that started evolving in the Vedas
25.
Asteya
–
Asteya is the Sanskrit term for non-stealing. It is a virtue in Jainism and Hinduism, Asteya is considered as one of five yamas in the Yoga school of Hinduism, and as one of ten forms of temperance in Indian philosophy. The practice of asteya demands that one must not steal, nor have the intent to steal anothers property through action, speech and thoughts. Asteya is defined in Hindu scripts as the abstinence, in ones deeds or words or thoughts and it is a widely discussed virtue in ethical theories of Hinduism. For example, in the Yoga Sūtras, Asteya is listed as the third Yamas or virtue of self-restraint, along with Ahimsa, Satya, Brahmacharya and Aparigraha. Asteya is thus one of the five essential restraints in Hinduism and it is part of ethical theory in Hinduism. Sandilya Upanishad identifies ten yamas as a virtue in Yoga, ahimsa, satya, asteya, brahmacharya, daya, arjava, kshama, dhrti, mitahara and saucha. It explains asteya as neither taking nor coveting anothers property through the actions of body, speech. Patañjali includes asteya in his five ethical precepts, the Epics too mention asteya as a virtue. For example, in Shanti Parva of the Mahabharata, asteya is declared as part of dharma, in Chapter 259 of Moksha dharma parva, the Mahabharata explains asetya, along with satya, ahimsa and other virtues, are necessary for the conduct of the affairs of the world. These virtues are part of dharma, the Epic explains, during anarchy, one thief appropriates what belongs to others. The same thief, explains the Epic, is upset and demands justice when other thieves, however and this means the thief instinctively feels theft is wrong when he is the victim. Dharma cannot selectively apply or favor a few, it must apply to all, indignation for offended rights of property and the virtue of Asteya is thus a universal necessity of a good individual and good society, explains the Mahabharata. Numerous minor Sanskrit scholarly commentaries from ancient India also discuss Asetya, in the Saivite school, for example, Kaundinyas Pancartha Bhasya on Sanskrit scholar Lakulisa includes Asteya in its discussion and analysis of virtues. Hindu scriptures exist in many Indian languages, for example, Tirukkuṛaḷ written between 200 BC and 400 AD, and sometimes called the Tamil Veda, is one of the most cherished classics on Hinduism written in a South Indian language. It discusses the vice of stealing and fraud, dedicating Chapter 29 of Book 1 on Virtues to it, Tirukkuṛaḷ suggests fraud and stealing creates misery and poverty for everyone. Sivaya Subramuniyaswami translates Tirukkuṛaḷs first three verses in Chapter 23 as, He who wishes not to be scorned by others, the mere thought of sin is sin. Therefore, avoid even the thought of stealing from another, a fortune amassed by fraud may appear to prosper, but will all too soon perish altogether
26.
Satya
–
Satya is the Sanskrit word for truth. It also refers to a virtue in Indian religions, referring to being truthful in ones thought, speech, in Yoga, satya is one of five yamas, the virtuous restraint from falsehood and distortion of reality in ones expressions and actions. In the Vedas and later sutras, the meaning of the word satya evolves into a concept about truthfulness and is considered an important virtue. It means being true and consistent with reality in ones thought, speech, a related concept, sattva, also derived from sat, means true essence, nature, spiritual essence, character. Sattva is also a guṇa, a psychology concept particularly in the Samkhya school of philosophy, Satya is a central theme in the Vedas. It is equated with and considered necessary to the concept Ṛta – that which is joined, order, rule, nature, balance. Ṛta results from Satya in the Vedas, states Holdrege, as it regulates and enables the operation of the universe, Satya is considered essential, and without it, the universe and reality falls apart, cannot function. In Rigveda, opposed to rita and satya are anrita and asatya, Truth and truthfulness is considered as a form of reverence for the divine, while falsehood a form of sin. Satya includes action and speech that is factual, real, true, however, Satya isnt merely about ones past that is in context in the Vedas, it has ones current and ones future contexts as well. De Nicolás states, that in Rigveda, Satya is the modality of acting in the world of Sat, as the truth to be built, formed or established. Satya is a widely discussed concept in various Upanishads, including the Brihadaranyaka Upanishad where satya is called the means to Brahman, in hymn 1.4.14 of Brihadaranyaka Upanishad, Satya is equated to Dharma, as Nothing is higher than the Law of Righteousness. The weak overcomes the stronger by the Law of Righteousness, truly that Law is the Truth, Therefore, when a man speaks the Truth, they say, He speaks Righteousness, and if he speaks Righteousness, they say, He speaks the Truth. Taittiriya Upanishads hymn 11.11 states, Speak the Satya, Truth is sought, praised in the hymns of Upanishads, held as one that ultimately, always prevails. The Mundaka Upanishad, for example, states in Book 3, Chapter 1, Sandilya Upanishad of Atharvanaveda, in Chapter 1, includes ten forbearances as virtues, in its exposition of Yoga. It defines Satya as the speaking of the truth that conduces to the well being of creatures, through the actions of ones mind, speech or body. Both these ideas are explained in early Upanishads, composed before 500 BC, in later Upanishads, the ideas evolve and transcend into satya as truth, and Brahman as the Being, Be-ness, real Self, the eternal. The Shanti Parva of the Mahabharata states, The righteous hold that forgiveness, truth, sincerity, Truth is the essence of the Vedas. The Epic repeatedly emphasizes that Satya is a virtue, because everything and everyone depends on
27.
Temperance (virtue)
–
Temperance is defined as moderation or voluntary self-restraint. It is typically described in terms of what an individual voluntarily refrains from doing, Temperance has been described as a virtue by religious thinkers, philosophers, and more recently, psychologists, particularly in the positive psychology movement. In classical iconography, the virtue is depicted as a woman holding two vessels transferring water from one to another. It was one of the virtues in western thought found in Greek philosophy and Christianity. Temperance is one of the six virtues in the positive psychology classification, included with wisdom, courage, humanity, justice, themes of temperance can be seen across cultures and time, as illustrated here. Temperance is an part of the Eightfold Path. The third and fifth of the five precepts reflect values of temperance, misconduct concerning sense pleasures, the concept of dama in Hinduism is equivalent to temperance. It is sometimes written as damah, the word dama, and Sanskrit derivative words based on it, connote the concepts of self-control and self-restraint. Brihadaranyaka Upanishad, in verse 5.2.3, states that three characteristics of a good, developed person are self-restraint, compassion and love for all sentinent life, in Hinduism literature dedicated to yoga, self-restraint is expounded with the concept of yamas. According to ṣaṭsampad, self-restraint is one of the six cardinal virtues, the list of virtues that constitute a moral life evolve in vedas and upanishads. Over time, new virtues were conceptualized and added, some replaced, for example, Manusamhita initially listed ten virtues necessary for a human being to live a dharmic life, Dhriti, Kshama, Dama, Asteya, Saucha, Indriyani-graha, dhi, vidya, satyam, akrodha. In later verses this list was reduced to five virtues by the same scholar, the shorter list of virtues became, Ahimsa, Dama, Asteya, Saucha, Satyam. This trend of evolving concepts continue in classical Sanskrit literature, Dama with Ahimsa, the scope of self-restraint includes ones action, the words one speaks or writes, and in ones thoughts. The necessity for temperance is explained as preventing bad karma which sooner or later haunts, the theological need for self-restraint is also explained as reigning in the damaging effect of ones action on others, as hurting another is hurting oneself because all life is one. The Greek definition of temperance translates to “moderation in action, thought, or feeling, Temperance is a major Athenian virtue, as advocated by Plato, self-restraint is one of his four core virtues of the ideal city, and echoed by Aristotle. According to Aristotle, “temperance is a mean with regard to pleasures”, in the Judeo-Christian tradition, temperance is prolific. The Old Testament emphasizes temperance as a virtue, as evidenced in both Solomons Book of Proverbs and in the Ten Commandments, with its admonitions against adultery. The New Testament does so as well, with forgiveness being central to theology, with regard to Christian theology, the word temperance is used by the King James Version in Galatians 5,23 for the Greek word ἐγκρατεία, which means self-control or discipline
28.
Compassion
–
Compassion is the response to the suffering of others that motivates a desire to help them. Compassion motivates people to go out of their way to physical, spiritual. There is also an aspect of compassion which regards a quantitative dimension, such that individuals compassion is often given a property of depth, vigour, the etymology of compassion is Latin, meaning co-suffering. More involved than simple empathy, compassion commonly gives rise to a desire to alleviate anothers suffering. Compassion is often, though not inevitably, the key component in what manifests in the context as altruism. In ethical terms, the expressions down the ages of the so-called Golden Rule often embodies by implication the principle of compassion, the English noun compassion, meaning to love together with, comes from Latin. Ranked a great virtue in numerous philosophies, compassion is considered in almost all the religious traditions as among the greatest of virtues. Three theoretical perspectives of compassion have been proposed, which are contrasted by their predictions, Compassion as a synonym of empathic distress, which is characterized by the feeling of distress in connection with another persons suffering. This perspective of compassion is based on the finding that people sometimes emulate, Compassion is simply a variation of love or sadness, not a distinct emotion. From the perspective of psychology, Compassion can be viewed as a distinct emotional state, which can be differentiated from distress, sadness. Identifying with another person is a process for human beings. This process is related to compassion because sympathizing with others is possible with people from other countries, cultures, locations. A possible source of process of identifying with others comes from a universal category called Spirit. Toward the late 1970s, very different cultures and nations around the world took a turn to religious fundamentalism, the more one person knows about the human condition and the associated experiences is another route to identification. The importance of identifying with others for compassion is contrasted by the physical and psychological effects of abandonment. Compassion seems to be characteristic of democratic societies, the role of compassion as a factor contributing to individual or societal behavior has been the topic of continuous debate. In contrast to the process of identifying with other people, an absence of compassion may require ignoring or disapproving identification with other people or groups. This concept has been illustrated throughout history, The Holocaust, Genocide, European colonization of the Americas, the seemingly essential step in these atrocities could be the defining of the victims as not human or not us
29.
Tapas (Indian religions)
–
Tapas is a Sanskrit word that means to heat. It also connotes certain spiritual practices in Indian religions, the Tapas practice often involves solitude, and is a part of monastic practices that are believed to be a means to moksha. In certain contexts, the term means penance, pious activity, Tapas is based on the root Tap meaning to heat, to give out warmth, to shine, to burn. The term evolves to mean to suffer, to mortify the body, undergo penance in order to burn away past karma. The term Tapas means warmth, heat, fire, the meaning of the word evolves in ancient Indian literature. The earliest discussions of tapas, and compound words from the root tap relate to the necessary for biological birth. Some of the earliest reference of tapas, and compound words from the tap is found in many ancient Hindu scriptures, including the Ŗg Veda, Satapatha Brahmana. In these texts, tapas is described as the process led to the spiritual birth of ṛṣis - sages of spiritual insights. The Atharva Veda suggests all the gods were tapas-born, and all life was created from the suns tapas. In the Jāiminiya-Upanisad Brāhmaņa, life itself and creates progeny by tapas. Sanskrit tapasyā, literally produced by heat, refers to a personal endeavor of discipline, one who undertakes tapas is a Tapasvin. The fire deity of Hinduism, Agni, is central to many Hindu rituals such as yajna, Agni is considered an agent of heat, of sexual energy, of incubation, Agni is considered a great tapasvin. The word tapasvi refers to an ascetic or meditator, while tapasvinī to a female. Before he reached his enlightenment, the Buddha tried asceticism of the found in other Śramaṇa religions. Post-enlightenment, the Buddhist doctrines of the Middle Way and Noble Eightfold Path did not include ascetic practices, for this reason, the elimination of previous deeds through penance and the non-performaning of new deeds is tantamount to non-inflow in the future. From the non flow in the future, there is destruction of deeds, from the destruction of deeds, there is destruction of pain. From the destruction of pain, there is destruction of feeling, from the destruction of feeling, thus say, o monks, those free of bonds. These ascetic Tapas practices is also confirmed by Jainism texts such as Uttarajjhyayana, in the Mahayana tradition, asceticism with esoteric and mystical meanings became an accepted practice, such as in the Tendai and Shingon schools of Japanese Buddhism
![[icon]](/wiki/File:Wiki_letter_w_cropped.svg){kind=small}
