Today, Bolo is launching across India as an open beta, while Google will continue to work with its nonprofit partners — including Pratham Education Foundation, Room to Read, Saajha and Kaivalya Education Foundation — a Piramal Initiative — to bring the app to more children.
|
|
Kaivalya is as proud as a peacock, and has a sarcastic sense of humour but is willing to undertake any task for his friends. Piyu had a crush on Kaivalya. Kaivalya has a strained relationship with his businessman father, Vasant Karkhanis. However, Vasant reconciles with his son and allows him to live life the way he wants.
|
|
P. 190 Medieval Indian Literature Other popular writers of this tradition are Nijaguna Shivayogi, Shadaksharadeva(Muppina Shadakshari), Mahalingaranga and Chidanandavadhuta. The Kaivalya literature was entirely in the Kannada language. Vijñānabhiksu was a sixteenth-century Vedāntic philosopher. He writes about kaivalya explicitly in the fourth and final chapter of his Yogasārasamgraha.
|
|
Pandit Kaivalya Kumar Gurav is a third generation singer from the Kirana Gharana (singing style) of Indian classical music.
|
|
Kaivalya (कैवल्य), is the ultimate goal of Raja yoga and means "solitude", "detachment" or "isolation", a vrddhi-derivation from kevala "alone, isolated". It is the isolation of purusha from prakṛti, and liberation from rebirth, i.e., Moksha (although this is controversial due to the predominant view that it is impossible to separate/isolate purusha from prakrati, and vice versa). Kaivalya-Mukti is described in some Upanishads such as Muktika and Kaivalya as the most superior form of Moksha which can grant liberation both within this life Jivanmukti and after death Videhamukti and the essence of all Upanishads.
|
|
Deussen remarks that it is from the group of five Upanishads which assert god Shiva as a symbolism for Atman in Hinduism. These five Upanishads – Atharvashiras, Atharvashikha, Nilarudra, Kalagnirudra and Kaivalya – are ancient, with Nilarudra likely the oldest and Kaivalya the relatively later era Upanishad (still BCE) composed closer to the time of Shvetashvatara Upanishad, Mundaka Upanishad, and Mahanarayana Upanishad.
|
|
Shivayogi authored a collection of songs in early 15th century called the Kaivalya Paddhati (lit, "Songs of the pathway to emancipation"). These songs are best described as lyrical swara Vachanas (poems written to notes) set to various classical ragas ("tunes"). They are based on religious, philosophical and reflective themes and are quite unlike those composed by the contemporary Haridasas (devotee-saint-poets of the god Vishnu) of Karnataka. This work established Shivayogi as the originator of a mystical form of literature called Kaivalya Sahitya (lit "Kaivalya literature"), a synthesis of the Veerashaiva and Advaita philosophies, with an emphasis on knowledge as opposed to devotion.
|
|
He thus isolates his soul, he thus separates himself from all delusions in life, and attains the nature of supreme steadfastness. Thus he reaches Kaivalya, asserts the Upanishad.
|
|
This is the secret doctrine of Shiva, the Reality. He who studies it, is delivered from all sins, and is the one who attains kaivalya, asserts the text.
|
|
The Kaivalya Upanishad, remarks Deussen, is from the group of five Upanishads which extol and assert god Shiva as a symbolism for Atman (soul). These five Upanishads – Atharvashiras, Atharvashikha, Nilarudra, Kalagnirudra and Kaivalya – are ancient, with Nilarudra likely the oldest and Kaivalya the relatively later era 1st millennium BCE Upanishad, composed closer to Shvetashvatara Upanishad, Mundaka Upanishad, and Mahanarayana Upanishad. The manuscripts of this minor Upanishad is sometimes attached to the Krishna Yajurveda, or alternatively attached to the Atharvaveda. In the Muktika canon, narrated by Rama to Hanuman, this ShaivaAM Sastri, The Śaiva-Upanishads with the commentary of Sri Upanishad-Brahma- Yogin, Adyar Library, Upanishad is listed 12th in the anthology of 108 Upanishads.
|
|
Piyush Ranade (born 28 March 1983) is a Marathi film & television actor. He appeared in Zee Marathi television's Kata Rute Kunala and STAR Plus's Burey Bhi Hum Bhale Bhi Hum as Kaivalya.
|
|
The 34 Yoga Sutras of Patanjali of the fourth chapter deal with impressions left by our endless cycles of birth and the rationale behind the necessity of erasing such impressions. It portrays the yogi, who has attained kaivalya, as an entity who has gained independence from all bondages and achieved the absolute true consciousness or ritambhara prajna described in the Samadhi Pada. "…Or, to look from another angle, the power of pure consciousness settles in its own pure nature." —Kaivalya Pada: Sutra 34.
|
|
Samkhya and Yoga are dualistic systems; they treat Purusa and Prakrti as equally real entities even though absolutely opposed to each other. The concept of Kaivalya signifies that the aim of these systems is to secure an "aloneness" by severing all connections. The discriminating knowledge does cause the separation of Purusa from Prakrti but Prakrti remains intact to cause further bondage. Kaivalya is false transcendence achieved by cutting oneself off altogether from all manifestation and through the ushering in of a blissful silence.
|
|
Mahavirasvami had preached about men and women equality. The clothes-wearing Svetambaras have interpreted Mahavira's teaching as encouraging both sexes to pursue a mendicant, ascetic life with the possibility of moksha (kaivalya, spiritual liberation).
|
|
Yogananda, p. 327. Mahavatar Babaji also bestowed on Sri Yukteswar the title of 'Swami' at that meeting.Satyananda, p. 24. Sri Yukteswar completed the requested book in 1894, naming it Kaivalya Darsanam, or The Holy Science.
|
|
153 Chieftain Nijaguna Shivayogi originated a new philosophy called Kaivalya, founded on the advaitha (monistic) philosophy of Adi Shankara, synthesised with an offshoot of the Veerashaiva faith. A prolific writer, Shivayogi composed devotional songs collectively known as the Kaivalya sahitya (or Tattva Padagalu, literally "songs of the pathway to emancipation"). His songs were reflective, philosophical and concerned with Yoga. Shivayogi also wrote a highly respected scientific encyclopaedia called the Vivekachintamani; it was translated into Marathi language in 1604 and Sanskrit language in 1652 and again in the 18th century.
|
|
Adarsana ceases on attainment of discriminative knowledge that gradually leads to Kaivalya or liberation. It is also known as the power which manifests as knowing (darsana), or as the characteristic of both the knower (Purusa) and the knowable.
|
|
The words moksha, nirvana (nibbana) and kaivalya are sometimes used synonymously,For example, the Adhyatma Upanishad uses all three words nirvana, kaivalya and moksha (Verses 12, 16, 69, 70); K.N. Aiyar (Transl. 1914), Thirty Minor Upanishads, University of Toronto Robart Library Archives, Canada, pp 55-60 because they all refer to the state that liberates a person from all causes of sorrow and suffering.A. Sharma, The realization of Kaivalya in the Poetry of Les A Murray: An Indian Perspective, Explorations in Australian Literature, , Chapter 18, pp 187 However, in modern era literature, these concepts have different premises in different religions. Nirvana, a concept common in Buddhism, is a state of realization that there is no self (no soul) and Emptiness; while moksha, a concept common in many schools of Hinduism, is acceptance of Self (soul), realization of liberating knowledge, the consciousness of Oneness with Brahman, all existence and understanding the whole universe as the Self.
|
|
Gurav died on 7 May 2014 at the age of 86. He is survived by wife, two sons, and two daughters. His son Kaivalya Kumar Gurav continues the musical lineage. His other son Nandikeshwar is a tabla artist employed at Karnatak University.
|
|
Commentaries on the Kaivalya Upanishad are written by Brahmayogin (c. 1800 CE) and Osho (1931 – 1990). An incomplete commentary, which includes only the first verse, by Aurobindo was written in 1912 and first published in 1971. Sarvepalli Radhakrishnan translated this text in 1953.
|
|
In the end, the glories of reciting the Kaivalya Upanishad are told. Recitation of this Upanishad, asserts the epilogue, frees one of various sins, end the cycle of samsara (birth-death-rebirth), gains Supreme Knowledge and kaivalya. The style of the text's epilogue, that is the concluding verses, is odd and different from the rest of the text. This structural anomaly, as well as the very different message therein, states Deussen, suggests that the passage on the "study of Satarudriyam and all sorts of promises" may be a later insertion or an accident of extraction from the Vedic text in which this Upanishad was embedded.
|
|
The temple of Lord Mahavira is situated at Barason in Mehgaon tehsil. In Jain tradition, it is among the Atishaya kshetra, i.e. places where lord Mahavira visited during his journey after getting Kaivalya (Ultimate Realization) and miraculous events took place. It is situated 14 km from Bhind town.
|
|
Deussen states that the text is from the group of five Upanishads which assert god Shiva as a symbolism for Atman in Hinduism. Atharvashikha along with the other four Upanishads – Atharvashiras, Nilarudra, Kalagnirudra and Kaivalya – are ancient, with Nilarudra likely the oldest and Kaivalya the relatively later era Upanishad (still BCE) composed closer to the time of Shvetashvatara Upanishad, Mundaka Upanishad, and Mahanarayana Upanishad. Atharvashikha is probably among the later Upanishad in this group, and may be the stage of Hinduism where a transition occurred from Rudra, Ishana and related Vedic deities to one Shiva. The Atharvashikha Upanishad is, states Parmeshwaranand, a relatively later era composition (still 1st millennium BCE), influenced by the Pashupata Shaivism.
|
|
During his lifetime, through contact with educated devotees like Ganapata Muni, Ramana Maharshi became acquainted with works on Shaivism and Advaita Vedanta, and used them to explain his insights: Already in 1896, a few months after his arrival at Arunachala, Ramana Maharshi attracted his first disciple, Uddandi Nayinar, who recognised in him "the living embodiment of the Holy Scriptures". Uddandi was well-versed in classic texts on Yoga and Vedanta, and recited texts as the Yoga Vasistha and Kaivalya Navaneeta in Ramana Maharshi's presence. In 1897 Ramana Maharshi was joined by Palaniswami, who became his attendant. Palaniswami studied books in Tamil on Vedanta, such as Kaivalya Navaneeta, Shankara's Vivekachudamani, and Yoga Vasistha.
|
|
The Kaivalya Upanishad asserts that one must see "his Atman (soul) in all beings, and all beings in his Atman" to attain salvation, there is no other way. In verse 11, the text makes a reference to a fragment from section 1.14 of the Shvetashvatara Upanishad, to metaphorically describe how to gain this knowledge. Making his own soul as the lower fire stick and Om the upper fire stick, states the Kaivalya Upanishad, one must rub these together, light up the fire of knowledge, and burn the ties to ignorance. A Jiva (being) immersed in Maya (changing reality, illusive world) craves for worldly greed, performs karoti (Sanskrit: करोति, ritual works), enjoys bodily pleasures like women, food, drink and pleasures.
|
|
Sāṃkhya is an āstika school, but has some atheistic elements. Sāṃkhya is a radically dualist philosophy. They believed that the two ontological principles, puruṣa (consciousness) and prakriti (matter), to be the underlying foundation of the universe. The objective of life is considered the achievement of separation of pure consciousness from matter (kaivalya).
|
|
Following the rise of Hinduism with the powerful Vijayanagara Empire in the 14th century, Veerashaivism experienced growth in southern India. Some Veerashaiva scholars of the time such as Nijaguna Shivayogi (c. 1500) attempted to unify Veerashaivism with Shankara's Advaitism. His best known work is the Kaivalya Paddhati, a collection of swara cavhanas set to classical ragas.
|
|
Kaivalya, also known as Kevala Jnana, means omniscience in Jainism and is roughly translated as complete understanding or supreme wisdom. Kevala jnana is believed to be an intrinsic quality of all souls. This quality is masked by karmic particles that surround the soul. Every soul has the potential to obtain omniscience by shedding off these karmic particles.
|
|
His dreams of living his life with Pragalbha are finally fulfilled nearing the end of the series when Kaivalya's tricks make her fall in love with Sam. Suvedha Desai as Kinjal - Aashu's English tutor and his love interest. She is a Gujarati. Rucha Apte as Supriya Sathe (Piyu) - Sujay's younger sister who has a crush on Kaivalya.
|
|
The Jain Tirthankara Parshva is said to have attained Kaivalya at Ahichhatra. The echoes of the Bhagavates and the Saivas at Ahichhatrra can still be seen in the towering monuments of a massive temples, which is the most imposing structure of the site. During Harsha's reign the Chinese pilgrim Hiuen Tsang also visited Ahichhatra about 635 AD.
|
|
Sri Yukteswar Giri The Holy Science is a book written by Swami Sri Yukteswar Giri in 1894 under the title Kaivalya Darsanam. Sri Yukteswar states that he wrote The Holy Science at the request of Mahavatar Babaji. The book compares parallel passages from the Bible and Upanishads in order to show the unity of all religions.
|
|
In the dualistic Yoga school and Samkhya, the Self is called Purusha, a pure consciousness separate from matter. Depending on the tradition, the liberative event is named moksha, vimukti or kaivalya. The earliest clear references to meditation in Hindu literature are in the middle Upanishads and the Mahabharata (including the Bhagavad Gita).Alexander Wynne, The Origin of Buddhist Meditation.
|
|
Shiva Prakash (1997), pp. 188-189 In the Keladi court, notable works on doctrine, such as Virasaivadharma siromani ("Crest jewel of the moral order of the Veerashaivas") and Virasaivananda chandrike ("Moonlight to delight the Veerashaivas") were written.Nagaraj (2003), p. 378 A new genre of mystic Kaivalya literature, a synthesis of the Veerashaiva and the Advaitha (monistic) philosophy, consolidated from the 16th century onwards.
|
|
The house, Mazghar, in which all the friends live in, is his Kaka's investment flat. Amey Wagh as Kaivalya Karkhanis (K.K.) - A boy from a rich business family but has fled from there for to pursue his dreams. He aspires to be a great singer and music composer one day, and to show his father the real worth of music.
|
|
The fusion of Dharana, Dhyana and Samadhi is Sanyama – the path to Moksha or Kaivalya in Yoga school. Yoga school of Hinduism holds that ignorance is the cause of suffering and saṁsāra. Liberation, like many other schools, is removal of ignorance, which is achieved through discriminative discernment, knowledge and self-awareness. The Yoga Sūtras is Yoga school's treatise on how to accomplish this.
|
|
A Candid Shot of Kaivalya Chheda with Johnny Lever, Tiku Talsania and Pramod Moutho Pramod Moutho (born 7 May 1955) is an Indian film and television actor. He has appeared as a villain in number of noted Bollywood films, like Khalnayak (1993), Dilwale (1994), Raja Hindustani (1996), Mehndi (1998), Gadar (2001) and Jodhaa Akbar (2008) and over 120 other Hindi movies.
|
|
In the state of Uparati, which is total renunciation of actions i.e. enjoined duties, one discovers an inner poise, silence or joy. The mind which is conditioned to fulfil duties is not free to pursue knowledge. It is through renunciation that a few seekers have attained immortality – not through rituals, progeny or wealth – "na karmana na prajya dhanena tyagenaike amrtatvamamasuh" – Kaivalya Upanishad, 3.
|
|
Jains define godliness as the inherent quality of any soul characterizing infinite bliss, infinite power, Perfect knowledge and Perfect peace. However, these qualities of a soul are subdued due to karmas of the soul. One who achieves this state of soul through right belief, right knowledge and right conduct can be termed as god. This perfection of soul is called Kaivalya (Omniscience).
|
|
The Jain Tirthankara Parshva is said to have attained Kaivalya at Ahichhatra.history In the 12th century, the kingdom was under the rule by different clans of Rajputs . Muslim Turkic dynasties the region became a part of the Delhi Sultanate before getting absorbed in the emerging Mughal Empire. The foundation of the modern City of Bareilly foundation was laid by Mukrand Rai in 1657.
|
|
Since heavenly abodes are also tied to the cycle of birth and death, any dweller of heaven or hell will again be recycled to a different plane and in a different form per the karma and "maya" i.e. the illusion of Samsara. This cycle is broken only by self-realization by the Jivatma. This self-realization is Moksha (Turiya, Kaivalya).
|
|
David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, 23(1), pp 65-74[a] [b] [c] Nirvana starts with the premise that there is no Self, moksha on the other hand, starts with the premise that everything is the Self; there is no consciousness in the state of nirvana, but everything is One unified consciousness in the state of moksha. Kaivalya, a concept akin to moksha, rather than nirvana, is found in some schools of Hinduism such as the Yoga school. Kaivalya is the realization of aloofness with liberating knowledge of one's self and union with the spiritual universe. For example, Patanjali’s Yoga Sutra suggests: Nirvana and moksha, in all traditions, represents a state of being in ultimate reality and perfection, but described in a very different way.
|
|
Kaivalya in Yoga school. Samkhya school suggests that jnana (knowledge) is a sufficient means to moksha, Patanjali suggests that systematic techniques/practice (personal experimentation) combined with Samkhya's approach to knowledge is the path to moksha. Patanjali holds that ignorance is the cause of suffering and saṁsāra. Liberation, like many other schools, is removal of ignorance, which is achieved through discriminative discernment, knowledge and self-awareness.
|
|
Harvard University Press, 2000, p. 199. According to Gavin Flood, the earlier Brihadaranyaka Upanishad is describing meditation when it states that "having become calm and concentrated, one perceives the self (ātman) within oneself". One of the most influential texts of classical Hindu Yoga is Patañjali's Yoga sutras (c. 400 CE), a text associated with Yoga and Samkhya, which outlines eight limbs leading to kaivalya ("aloneness").
|
|
Stage 5: At this stage the yogi becomes free of all waverings of the mind, (i.e.) The yogi obtains complete control over all mental processes. Stage 6: The mind of the yogi becomes free of the influences of external natural processes whenever he desires so. Stage 7: The Self of the yogi becomes identical with Purusha and the state of absolute freedom (kaivalya) is achieved.
|
|
Shweta Ambekar as Reva Patil - Reshma's younger sister who lives in Akola with her parents. She later marries her boyfriend Ketan. Rasika Vengurlekar as Pragalbha Nagaonkar - She is the daughter of the society's strict secretary Mr. Nagaonkar, a man who views unusual situations with a strong cynical eye. She is eccentric and aberrant who frequently changes her love interest from Sujay and Kaivalya, none of which is actually true.
|
|
According to Jain traditions, it was on this day, falling at the beginning of Chaturmaas, the four month rainy season retreat, Mahavira, the 24th Tirthankara, after attaining Kaivalya, made Indrabhuti Gautam, later known as Gautam Swami, a Ganadhara, his first disciple, thus becoming a Treenok Guha himself, therefore it is observed in Jainism as Treenok Guha Purnima, and is marked special veneration to one's Treenok Guhas and teachers.
|
|
Others who met Babaji also commented on the resemblance. It was at this meeting that Mahavatar Babaji instructed Sri Yukteswar to write the book that was to become Kaivalya Darshanam, or The Holy Science. Yukteswar had two more meetings with Mahavatar Babaji, including one in the presence of Lahiri Mahasaya. Pranabananda Giri, another disciple of Lahirī, also met Mahavatar Babaji in the presence of Lahirī, at Lahirī's home.
|
|
The Jain Tirthankara Parshva is said to have attained Kaivalya at Ahichchhatra. In a Historic book (Sikar Ka Itihaas) written by Pt. Jhabarmall Sharma It is believed that the descendants of Lord Shriram's son Kusha went from Ayodhya to Rohtas, Narwar, Gwalior and Bareilly respectively their capital. In the 21st generation, Maharaja Nala, Soddevji made Gopachal (Gwalior) the capital. The time of going to Gwalior to Bareilly looks like Vikrama 933.
|
|
Each person has an individual puruṣa, which is their true self, the witness and the enjoyer, and that which is liberated. This metaphysical system holds that puruṣas undergo cycles of reincarnation through its interaction and identification with prakirti. Liberation, the goal of this system, results from the isolation (kaivalya) of puruṣa from prakirti, and is achieved through a meditation which detaches oneself from the different forms (tattvas) of prakirti.Ruzsa, Ferenc, Sankhya, Internet Encyclopedia of Philosophy.
|
|
The Shiva Samhita is one of three major surviving classical treatises on hatha yoga, the other two being Gheranda Samhita and Hatha Yoga Pradipika. It is considered the most comprehensive treatise on hatha yoga, one that recommends that all householders practice and benefit from yoga. Over a dozen variant manuscripts of the text are known, and a critical edition of the text was published in 1999 by Kaivalya Dham Yoga Research Institute.
|
|
Both traditions hold that "the empirical world is transitory, a show of appearances", and both admit "degrees of truth or existence". Both traditions emphasize the human need for spiritual liberation (moksha, nirvana, kaivalya), however with different assumptions. Frank Whaling states that the similarities between Advaita Vedanta and Buddhism are not limited to the terminology and some doctrines, it includes practice. The monastic practices and monk tradition in Advaita are similar to those found in Buddhism.
|
|
The full exposition of the Saṃsāra doctrine is found in Sramanic religions such as Buddhism and Jainism, as well as various schools of Hindu philosophy after about the mid-1st millennium BC. The Saṃsāra doctrine is tied to the karma theory of Indian religions, and the liberation from Saṃsāra has been at the core of the spiritual quest of Indian traditions, as well as their internal disagreements. The liberation from Saṃsāra is called Moksha, Nirvana, Mukti or Kaivalya.
|
|
Sahitya Akademi (1988), p. 1165 His translation of the Shiva Yoga Pradipika from Sanskrit was done to elucidate the Shaiva philosophy and benefit those ignorant of the original language. In the post-Vijayanagara era, the Kaivalya tradition branched three ways. The first consisted of followers of the Nijaguna Shivayogi school, the second was more elitist and brahminical in nature and followed the writings of Mahalingaranga (1675), while the third was the branch that kept the vachana tradition alive.
|
|
In yet another context, Varahi is called Kaivalyarupini, the bestower of Kaivalya ("detachment of the soul from matter or further transmigrations") – the final form of mukti (salvation). The Matrikas are also believed to reside in a person's body. Varahi is described as residing in a person's navel and governs the manipura, svadhisthana and muladhara chakras. Haripriya Rangarajan, in her book Images of Varahi—An Iconographic Study, suggests that Varahi is none other than Vak devi, the goddess of speech.
|
|
An ideal spot for yoga is a secluded and pleasant spot, state verses 2.89–90 of the text. The verses 2.94–2.119 present Pranayama, "extension of the prāṇa or breath", to cleanse the body through breathing exercises. After Pranayama, states the text, the Yogi should seek self-knowledge through Kaivalya (aloneness), wherein he meditates on his transcendent Atman (soul). This process, asserts the text, can be assisted by a yogi focusing his awareness to kundalini centers within his body.
|
|
They regard kaivalya (detachment, isolation) as an eternal position within the realm of Vaikuntha (Vishnu's 'eternal abode' or heaven), though it only exists at the outer most regions of Vaikuntha. They further say that God's seemingly contradictory nature as both minuscule and immense are examples of God's special powers that enable Him to accomplish the impossible. According to Thenkalais, exalted persons need not perform duties such as Sandhyavandanam; they do so only to set a good example. They don't ring bells during worship.
|
|
Vaadhdivsachya Haardik Shubhechcha (meaning Happy Birthday) is a 2014 Marathi language comedy film written and directed by Deepak Naidu. The film is presented by Wave Cinemas. It features Ankush Choudhary and Madhu Sharma in lead roles while Kaivalya Latkar, Sanjay Khapre, Pushkar Shrotri, Sushant Shelar, Hemangii Kavi, Jaywant Wadkar, Rajesh Bhosle and Shashikant Kerkar in supporting roles. The film is about a day in Subodh Kudmude's life that happens to be his birthday and on the same day he strikes a fortune.
|
|
The Tejobindu Upanishad belonging to Krishna- yajurveda explains that in Tyāga ('renunciation') one abandons the manifestations or objects of the universe through the cognition of Atman that is Sat and Cit and this is practiced by the wise as the giver of immediate salvation. Thus, Kaivalya Upanishad portrays the state of man on the way of renunciation (tyāga) as having become free of all attachment to the worldly and who, consequently knows and feels himself only as the one divine essence that lives in all.
|
|
His first major Hindi television show was Burey Bhi Hum Bhale Bhi Hum on STAR Plus in which he played Kaivalya (Mansukh's elder son). His first Marathi television show as lead star was Zee Marathi's Lajja along with Girija Oak, Tejaswini Pandit and Mukta Barve. In this show, he portrayed character of a young and dynamic CID Inspector Aakash Ketkar who was firm supporter of a scandal victim Manu (played by Girija Oak). The show was huge hit and his work was very well praised.
|
|
Puruṣa, the eternal pure consciousness, due to ignorance, identifies itself with products of prakṛti such as intellect (buddhi) and ego (ahamkara). This results in endless transmigration and suffering. However, once the realization arises that puruṣa is distinct from prakṛti, is more than empirical ego, and that puruṣa is deepest conscious self within, the Self gains isolation (kaivalya) and freedom (moksha). Other forms of Samkhya teach that Mokṣa is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices.
|
|
Pandit Nilakantha Das suggested that Jagannath was a deity of Jain origin because of the appending of Nath to many Jain Tirthankars. He felt Jagannath meant the 'World personified' in the Jain context and was derived from Jinanath. Evidence of the Jain terminology such as of Kaivalya, which means moksha or salvation, is found in the Jagannath tradition. Similarly, the twenty two steps leading to the temple, called the Baisi Pahacha, have been proposed as symbolic reverence for the first 22 of the 24 Tirthankaras of Jainism.
|
|
The Kaivalya Upanishad manuscripts vary, depending on which Veda it is attached to. The one attached to Krishna Yajurveda has 26 verses, while the edition attached to the Atharvaveda has 24 verses with an epilogue. Both convey the same message, but the former is structured as a single chapter, and the latter into two chapters (19 verses in first, 5 verses in second). The text is structured as verses, set to a poetic Vedic meter (exactly same number of syllables per verse of the song).
|
|
Jagannath meant the 'World personified' in the Jain context and was derived from Jinanath. Evidence of the Jain terminology such as of Kaivalya, which means moksha or salvation, is found in the Jagannath tradition. Similarly, the twenty two steps leading to the temple, called the Baisi Pahacha, have been proposed as symbolic reverence for the first 22 of the 24 Tirthankaras of Jainism. According to Annirudh Das, the original Jagannath deity was influenced by Jainism and is none other than the Jina of Kalinga taken to Magadh by Mahapadma Nanda.
|
|
The text is one of the Vaishnava Upanishads, completed before about 1500 CE, and comprises two verses called the Maha-mantra. The modern era Kali-Santarana Upanishad is the earliest known Hindu text where this widely known mantra appears. It was popularized by one of the Bhakti movement leaders Chaitanya Mahaprabhu in the 16th century.Alanna Kaivalya (2014), Sacred Sound: Discovering the Myth and Meaning of Mantra and Kirtan, New World, , pages 153-154 The Maha-mantra enunciated in this Upanishad is world-famous through the Hare Krishna (ISKCON) movement.
|
|
The six orthodox (astika) schools of thought in Hindu philosophy do not agree with each other entirely on the question of free will. For the Samkhya, for instance, matter is without any freedom, and soul lacks any ability to control the unfolding of matter. The only real freedom (kaivalya) consists in realizing the ultimate separateness of matter and self. For the Yoga school, only Ishvara is truly free, and its freedom is also distinct from all feelings, thoughts, actions, or wills, and is thus not at all a freedom of will.
|
|
On Hindu god Brahma's request Vishnu explains that all souls are caught up in the cycle of worldly pleasures and sorrow created by Maya (changing reality). and Kaivalya can help overcome this cycle of birth, old age and disease. Knowledge of the shastras are futile in this regard, states Vishnu, and the description of the "indescribable state of liberation" eludes them and even the devas. It is only the knowledge of ultimate reality and supreme self, the Brahman, which can lead to the path of liberation and self-realization, states Yogatattva Upanishad.
|
|
In Hinduism, a Brahmarshi (Sanskrit ', a tatpurusha compound of ' and ') is a member of the highest class of Rishis ("seers" or "sages"), especially those credited with the composition of the hymns collected in the Rigveda. A Brahmarshi is a sage who has attained enlightenment (Kaivalya or Moksha) and became a Jivanmukta by completely understanding the meaning of Brahman and has attained the highest divine knowledge, infinite knowledge(omniscience) and self knowledge called Brahmajnana. When a Brahmarshi dies he attains Paramukti and frees himself from Samsara, the cycle of birth and death.
|
|
Both traditions emphasize the human need for spiritual liberation (moksha, nirvana, kaivalya), however with different assumptions.David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta, International Philosophical Quarterly, Volume 22, Issue 1, pages 65–74 Adi Shankara, states Natalia Isaeva, incorporated "into his own system a Buddhist notion of maya which had not been minutely elaborated in the Upanishads". Similarly, there are many points of contact between Buddhism's Vijnanavada and Shankara's Advaita. According to Frank Whaling, the similarities between Advaita Vedānta and Buddhism are not limited to the terminology and some doctrines, but also includes practice.
|
|
Perhaps one of the most popular events organized by the Bengal Foundation is the Bengal Classical Music Festival. The Bengal Classical Music Festival is the world's largest classical music festival in terms of number of performers on a single stage, audience capacity and duration. The festival started its journey in 2012 and since then organized events every year with amazing success. Brilliant performers from all over the world like Abhijit Banerjee, Hariprasad Chaurasia, Kaivalya Kumar Gurav, Budhaditya Mukherjee, Pandit Ajoy Chakrabarty and many others have performed on this stage.
|
|
The Kaivalya Upanishad (Sanskrit: कैवल्य उपनिषत्) is an ancient Sanskrit text and one of the minor Upanishads of Hinduism. It is classified as a Shaiva Upanishad, and survives into the modern times in two versions, one attached to the Krishna Yajurveda and other attached to the Atharvaveda. It is, as an Upanishad, a part of the corpus of Vedanta literature collection that present the philosophical concepts of Hinduism. The Upanishad extols Shiva, aloneness and renunciation, describes the inner state of man in his personal spiritual journey detached from the world.
|
|
The text is notable for presenting Shaivism in Vedanta, discussing Atman (Soul, Self) and its relation to Brahman, and Self-knowledge as the path to kaivalya (liberation). The text, states Paul Deussen – a German Indologist and professor of Philosophy, is particularly beautiful in the way it describes the self-realized man who "feels himself only as the one divine essence that lives in all", who feels identity of his and everyone's consciousness with God (Shiva, highest Atman), who has found this highest Atman within, in the depths of his heart.
|
|
Indra in Jain mythology always serves the Tirthankara teachers. Indra most commonly appears in stories related to Tirthankaras, in which Indra himself manages and celebrates the five auspicious events in that Tirthankara's life, such as Chavan kalyanak, Janma kalyanak, Diksha kalyanak, Kevala Jnana kalyanak, and moksha kalyanak. There are sixty-four Indras in Jaina literature, each ruling over different heavenly realms where heavenly souls who have not yet gained Kaivalya (moksha) are reborn according to Jainism. Among these many Indras, the ruler of the first Kalpa heaven is the Indra who is known as Saudharma in Digambara, and Sakra in Śvētāmbara tradition.
|
|
In Book 4, Yogasutra states spiritual liberation as the stage where the yogin achieves distinguishing self- knowledge, he no longer confuses his mind as his soul, the mind is no longer affected by afflictions or worries of any kind, ignorance vanishes, and "pure consciousness settles in its own pure nature".Verses 4.24-4.34, Patanjali's Yogasutras; Quote: "विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः" The Yoga school is similar to the Samkhya school in its conceptual foundations of Ātman. It is the self that is discovered and realized in the Kaivalya state, in both schools. Like Samkhya, this is not a single universal Ātman.
|
|
The canon is part of a dialogue between Rama and Hanuman. Rama proposes to teach Vedanta, saying "Even by reading one verse of them [any Upanishad] with devotion, one gets the status of union with me, hard to get even by sages." Hanuman enquires about the different kinds of "liberation" (Mukti, hence the name of the Upanishad), to which Rama answers that "the only real type [of liberation] is Kaivalya". The list of 108 Upanishads is introduced in verses 26-29: Some scholars list ten as principal – the Mukhya Upanishads, while most consider twelve or thirteen as principal, most important Upanishads (highlighted).
|
|
The text then iconographically paints god Shiva, as the one who is the companion of Uma, with three eyes, blue neck, the calm wonderful lord imbued with intelligence and bliss, the source of everything. It is this supreme lord, states the text, one must meditate on, asserts verse 7. This supreme, states Kaivalya Upanishad, is the eternal, the all-pervading, formless, unmanifest, infinite, inconceivable, one without beginning or middle or end, one which is chidananda ("consciousness-bliss"). He is, states the Upanishad, Brahman, Shiva, Indra, Vishnu, Prana (life force, breath), fire and moon (time, lunar calendar).
|
|
The philosophical premises of Yajnavalkya and Patanjali are different, according to Richard Rosen. Patanjali accepts the dualism premise, and defines yoga as cessation of mental activity associated with sensory interaction with nature, leading to Kaivalya (aloneness) of the self and a state of self-awareness.Richard Rosen (2001), Review of Yogayajnavalkya Samhita by TKV Desikachar, , Issue March/April, page 149 Yajnavalkya accepts the Advaita Vedanta premise of non-dualism, "essential oneness of self and nature", and defines yoga as path to intense interconnectedness between Jiva and Paramatman, where the union of self and supreme self is realized.
|
|
There are three kinds of prarabdha karma: Ichha ("personally desired"), Anichha ("without desire") and Parechha ("due to others' desire"). For a self realized person, a Jivanamukta, there is no Ichha-Prarabdha but the two others, Anichha and Parechha, remain, which even a jivanmukta has to undergo. According to the Advaita school, for those of wisdom Prarabdha is liquidated only by experience of its effects; Sancita ("accumulated karmas") and Agami ("future karmas") are destroyed in the fire of Jnana ("knowledge"). The term Paramukti is commonly used to refer to final liberation, which occurs upon the death of the body of someone who has attained Jivanmukti or Kaivalya during his or her lifetime.
|
|
Kevala Jñāna thus means infinite knowledge of self and non-self, attained by a soul after annihilation of the all ghātiyā karmas. The soul which has reached this stage achieves moksa or liberation at the end of its life span. Mahavira, 24th thirthankara of Jainism, is said to have practised rigorous austerities for 12 years before he attained enlightenment, Kevala Jñāna is one of the five major events in the life of a Tirthankara and is known as Keval Jñāna Kalyanaka and celebrated of all gods. Lord Mahavira's Kaivalya was said to have been celebrated by the demi-gods, who constructed the Samosarana or a grand preaching assembly for him.
|
|
The six orthodox (astika) schools of thought in Hindu philosophy give differing opinions: In the Samkhya, for instance, matter is without any freedom, and soul lacks any ability to control the unfolding of matter. The only real freedom (kaivalya) consists in realizing the ultimate separateness of matter and self. For the Yoga school, only Ishvara is truly free, and its freedom is also distinct from all feelings, thoughts, actions, or wills, and is thus not at all a freedom of will. The metaphysics of the Nyaya and Vaisheshika schools strongly suggest a belief in determinism, but do not seem to make explicit claims about determinism or free will.
|
|
Narada Parivrajaka Upanishad states the nature of akrodha for a person who seeks self-knowledge and liberation (kaivalya) as follows, Akrodha, states Manickam,L. Sam S. Manickam, Sahya: The Concept in Indian Philosophical Psychology and Its Contemporary Relevance, in Yoga and Indian Approaches to Psychology, (Editors: Joshi, Cornelissen et al.) Centre for the Study of Civilizations, pages 426–435, is related to the concept Sahya (Sanskrit: सह्य) in the Upanishads. Sahya means, depending on the context, to bear, endure, suffer, and put up with. The quality to Sahya is considered an ethical value in Hinduism, not out of weakness to react, but for the cause of the ultimate "Truth".
|
|
The Upanishad is mostly poetic verses, and structured as one chapter with one hundred and twenty one verses. The opening verses of the text assert its goal to be the attainment of Kaivalya (liberating aloneness). The first seventy verses present its theories of Kundalini yoga including a discussion of chakras (energy centers), nadis (blood and energy vessels), prana vayus (life force air), mudras and shakti (power).Daren Callahan (2007), Yoga: An Annotated Bibliography of Works in English 1981-2005, McFarland, , page 289 The rest of the text describes meditative exercises with Om, asserting that enlightenment is achievable by combining Hatha yoga, Kundalini yoga and reflection on one's innermost consciousness.
|
|
The recorded history surrounding the hill started in 300 BC when last Shruthakevali Bhadrabahu and Chandragupta Maurya visited the place in order to attain kaivalya(beatitude). The small hill derives its name of Chandra because Chandragupta was the first of the rishis who lived and performed penance there. Kalbappu was the early name of the hill and it dominates the history of the town of Shravanabelagola between 3rd century BC and 12th century AD. The Jain traditions link the Maurya Empire Emperor Chandragupta and his teacher Bhadrabahu with this place. Of the total number of 106 memorials found at Shravanabelagola, 92 are located on the small hill.
|
|
Rice (1921), p. 71 Virakta Tontadarya, Gummalapura Siddhalinga, Swatantra Siddhalingeshwara (1560) and Ghanalingideva (1560) are some well-known vachana poets who tried to recreate the glory days of the early poets, though the socio-political expediency did not exist. Mystic literature had a resurgence towards the beginning of the 15th century, in an attempt to synthesise the Veerashaiva and advaitha (monistic) philosophies; this trend continued into the 19th century. Prominent among these mystics was Nijaguna Shivayogi, by tradition a petty chieftain near the Kollegal region (modern Mysore district) turned Shaiva saint, who composed devotional songs collectively known as Kaivalya sahitya (or Tattva Padagalu, literally "songs of the pathway to emancipation").
|
|
The anthropologist Sarah Strauss contrasts the goal of classical yoga, the isolation of the self or kaivalya, with the modern goals of good health, reduced stress, and physical flexibility. Sjoman notes that many of the asanas in Iyengar's Light on Yoga can be traced to his teacher, Krishnamacharya, "but not beyond him". Singleton states that yoga used as exercise is not "the outcome of a direct and unbroken lineage of haṭha yoga", but it would be "going too far to say that modern postural yoga has no relationship to asana practice within the Indian tradition." The contemporary yoga practice is the result of "radical innovation and experimentation" of its Indian heritage.
|
|
The Upanishad is presented as a discourse between the Vedic sage Ashvalayana and the god Brahma, wherein the Ashvalayana asks Brahma for Brahma-vidya, that is the knowledge of ultimate reality Brahman. The Upanishad's structure is notable as it embeds key parts of verses from early Principal Upanishads, thus referencing them and yet building its own message. The fragments of earlier major Upanishads it thus integrates within it, include Mundaka Upanishad and Shvetashvatara Upanishad. The text is also notable for presenting Shaivism with Vedanta terminology, discussing the relationship of Atman (Soul, Self) and Brahman (ultimate Reality), and Self- knowledge as the means to Kaivalya (liberation).
|
|
The Yogasutra of Patanjali, the foundational text of Yoga school of Hinduism, mentions Atma in multiple verses, and particularly in its last book, where Samadhi is described as the path to self-knowledge and kaivalya. Some earlier mentions of Atman in Yogasutra include verse 2.5, where evidence of ignorance includes "confusing what is not Atman as Atman". In verses 2.19-2.20, Yogasutra declares that pure ideas are the domain of the soul, the perceivable universe exists to enlighten the soul, but while the soul is pure, it may be deceived by complexities of perception or its intellect. These verses also set the purpose of all experience as a means to self-knowledge.
|
|
Modern era Indian scholars Belvalkar and Upadhyaya accept five and thirty nine works, respectively, as authentic. Several commentaries on Nrisimha- Purvatatapaniya and Shveshvatara Upanishads have been attributed to Adi Shankara, but their authenticity is highly doubtful. Similarly, commentaries on several early and later Upanishads attributed to Shankara are rejected by scholarsPaul Hacker, 'Sankaracarya and Sankarabhagavatpada: Preliminary Remarks Concerning the Authorship Problem', in Philology and Confrontation: Paul Hacker on Traditional and Modern Vedanta (Editor: Wilhelm Halbfass), State University of New York Press, , pp. 41–56 as his works, and are likely works of later Advaita Vedānta scholars; these include the Kaushitaki Upanishad, Maitri Upanishad, Kaivalya Upanishad, Paramahamsa Upanishad, Sakatayana Upanishad, Mandala Brahmana Upanishad, Maha Narayana Upanishad, and Gopalatapaniya Upanishad.
|
|
The mind and the thoughts that appear in the mind are also considered a part of prakriti. The universe is described by this school as one created by purusha-prakriti entities infused with various combinations of variously enumerated elements, senses, feelings, activity and mind.Samkhya - Hinduism Encyclopædia Britannica (2014) During the state of imbalance, one or more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance and bondage is called liberation or kaivalya by the Samkhya school.Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, , pages 36-47 The existence of God or a supreme being is not considered relevant by the Samkhya philosophers.
|
|
A living being is a union of Prakriti and Purusha, posits Samkhya-karika in verses 20-21.S Radhakrishnan and CA Moore (1967), A Source Book in Indian Philosophy, Princeton University Press, , pages 433-434 The Prakriti as the insentient evolute, joins with Purusha which is sentient consciousness.Gerald James Larson (2011), Classical Sāṃkhya: An Interpretation of Its History and Meaning, Motilal Banarsidass, , pages 12-13 The Karika states that the purpose of this union of Prakriti and Purusha, creating the reality of the observed universe, is to actualize a two-fold symbiosis. One, it empowers the individual to enjoy and contemplate on Prakriti and Purusha through self- awareness; and second, the conjunction of Prakriti and Purusha empowers the path of Kaivalya and Moksha (liberation, freedom).
|
|
Banganga Temple shikhara According to local legend, it sprang forth when the Lord Rama, the exiled hero of the epic Ramayana, stopped at the spot in search of his kidnapped wife Sita. As the legend goes, overcome with fatigue and thirst, Rama asked his brother Lakshmana to bring him some water. Laxman instantly shot an arrow into the ground, and water gushed forth from the ground, creating a tributary of the Ganges, which flows over a thousand miles away, hence its name, Banganga, the Ganga created by a baan (arrow).Destinations in Mumbai The Banganga also houses the 'Shri Kashi Math' and 'Shri Kaivalya or Kavale Math' of the Goud Saraswat Brahmins at its banks and samadhis of their various past heads of the Math.
|
|
However, the essential similarities between the Samkhya and Patañjali's system remained even after the addition of the Isvara principle,. These two are regarded in India as twins, the two aspects of a single discipline. provides a basic theoretical exposition of human nature, enumerating and defining its elements, analyzing their manner of co-operation in a state of bondage ("bandha"), and describing their state of disentanglement or separation in release (""), while Yoga treats specifically of the dynamics of the process for the disentanglement, and outlines practical techniques for the gaining of release, or "isolation-integration" ("kaivalya"). with Max Müller noting that "the two philosophies were in popular parlance distinguished from each other as Samkhya with and Samkhya without a Lord...."Müller (1899), Chapter 7, "Yoga Philosophy," p. 104.
|
|
One of the key differences between the Tantric and non- Tantric traditions – whether it be orthodox Buddhism, Hinduism or Jainism – is their assumptions about the need for monastic or ascetic life. Non-Tantrika, or orthodox traditions in all three major ancient Indian religions, hold that the worldly life of a householder is one driven by desires and greeds which are a serious impediment to spiritual liberation (moksha, nirvana, kaivalya). These orthodox traditions teach renunciation of householder life, a mendicant's life of simplicity and leaving all attachments to become a monk or nun. In contrast, the Tantrika traditions hold, states Robert Brown, that "both enlightenment and worldly success" are achievable, and that "this world need not be shunned to achieve enlightenment".
|
|
In Gaudiya tradition, it is the maha-mantra, or great mantra, about Krishna bhakti.Alanna Kaivalya (2014), Sacred Sound: Discovering the Myth and Meaning of Mantra and Kirtan, New World, , pages 153–154 Its chanting was known as hari-nama sankirtana.Srila Prabhupada — He Built a House in which the whole world can live in peace, Satsvarupa dasa Goswami, Bhaktivedanta Book Trust, 1984, page xv The maha-mantra gained the attention of George Harrison and John Lennon of The Beatles fame, and Harrison produced a 1969 recording of the mantra by devotees from the London Radha Krishna Temple.Peter Lavezzoli (2006), The Dawn of Indian Music in the West, Continuum, , page 195 Titled "Hare Krishna Mantra", the song reached the top twenty on the UK music charts and was also successful in West Germany and Czechoslovakia.
|
|
12, the Yogasutras state that this discerning principle then empowers one to perfect sant (tranquility) and udita (reason) in one's mind and spirit, through intentness. This leads to one's ability to discern the difference between sabda (word), artha (meaning) and pratyaya (understanding), and this ability empowers one to compassionately comprehend the cry/speech of all living beings.The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa – Book 3 GN Jha (Translator); Harvard University Archives, pages 108-126The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, pages 108-109 Once a yogi reaches this state of sanyama, it leads to unusual powers, intuition, self- knowledge, freedoms and kaivalya, the soteriological goal of the yogi. The benefits of Yoga philosophy of Hinduism is then summarized in verses III.
|
|
Gregor Maehle (2007), Ashtanga Yoga: Practice & Philosophy, , pages 237-238 In verse III.12, the Yogasutras state that this discerning principle then empowers one to perfect sant (tranquility) and udita (reason) in one's mind and spirit, through intentness. This leads to one's ability to discern the difference between sabda (word), artha (meaning) and pratyaya (understanding), and this ability empowers one to compassionately comprehend the cry/speech of all living beings.The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa - Book 3 GN Jha (Translator); Harvard University Archives, pages 108-126The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, pages 108-109 Once a yogi reaches this state of samyama, it leads to unusual powers, intuition, self- knowledge, freedoms and kaivalya, the soteriological goal of the yogi.
|
|
A jivan mukta or muktaThe Vivekacūḍāmaṇi of Śaṅkarācārya Bhagavatpāda: An Introduction and Translation edited by John Grimes "A mukta is a mukta, with or without a body.110 It may be said that a knower of the Self with a body is a Jivan Mukta and when that person sheds the body, he attains Videhamukti. But this difference exists only for the onlooker, not the mukta." is someone who, in the Advaita Vedanta philosophy of Hinduism, has gained and assimilated infinite and divine knowledge and power and gained complete self-knowledge and self-realisation and attained kaivalya or moksha (enlightenment and liberation ), thus is liberated with an inner sense of freedom while living and not yet died.Gavin Flood (1998), An Introduction to Hinduism, Cambridge University Press, , page 92-93Klaus Klostermaier, Mokṣa and Critical Theory, Philosophy East and West, Vol.
|
|
According to Monier-Williams, Saṃsāra is rooted in the term Saṃsṛ (संसृ), which means "to go round, revolve, pass through a succession of states, to go towards or obtain, moving in a circuit". A conceptual form from this root appears in ancient texts as Saṃsaraṇa, which means "going around through a succession of states, birth, rebirth of living beings and the world", without obstruction. The term shortens to Saṃsāra, referring to the same concept, as a "passage through successive states of mundane existence", a transmigration, metempsychosis, a circuit of living where one repeats previous states, from one body to another, a worldly life of constant change, that is rebirth, growth, decay and redeath. The concept is then contrasted with the concept of moksha, also known as mukti, nirvana, nibbana or kaivalya, which refers to liberation from this cycle of aimless wandering.
|
|
Listen good one, what is the point of discussing (it's obvious)? Following is the first verse in his Andhra Maha Bhagavatam- The book that explains the nature of the God. This is the beginning Verse of AndhraMahabhagavatamu :శ్రీకైవల్య పదంబు జేరుటకునై చింతించదన్ లోకర :క్షైకారంభకు భక్తపాలన కళా సంరంభకున్ దానవో :ద్రేకస్థంభకు కేళిలోల విలసద్ద్రుగ్జాల సంభూత నా :నాకంజాత భవాండకుంభకు మహా నందాంగనా డింభకున్ :Approximate translation: :I pray for kaivalya (proximity to god) which is the ultimate wealth, to the God (Krishna), :the one who saves all the universe, :the one who has lot of skill or art in taking care of his devotees, :the one who destroys the anger of the evil people (Daanava), :the one who creates all the universes just by his playful sight, :the one who is the son of (Yasoda) wife of Nanda. Another verse of Pothana :చేతులారంగ శివుని పూజింపడేని :నోరునోవ్వంగ హరి కీర్తి నుడువడేని :దయను సత్యము లోనుగా తలుప డేని :కలుగ నేటికీ తల్లుల కడుపుచేటు.
|
|
Reincarnation is discussed in the ancient Sanskrit texts of Hinduism, Buddhism, and Jainism, with many alternate terms such as punarāvṛtti (पुनरावृत्ति), punarājāti (पुनराजाति), punarjīvātu (पुनर्जीवातु), punarbhava (पुनर्भव), āgati-gati (आगति-गति, common in Buddhist Pali text), nibbattin (निब्बत्तिन्), upapatti (उपपत्ति), and uppajjana (उप्पज्जन). These religions believe that this reincarnation is cyclic and an endless Saṃsāra, unless one gains spiritual insights that ends this cycle leading to liberation. The reincarnation concept is considered in Indian religions as a step that starts each "cycle of aimless drifting, wandering or mundane existence", but one that is an opportunity to seek spiritual liberation through ethical living and a variety of meditative, yogic (marga), or other spiritual practices.Gavin Flood (2010), Brill's Encyclopedia of Hinduism (Editor: Knut Jacobsen), Volume II, Brill, , pages 881–884 They consider the release from the cycle of reincarnations as the ultimate spiritual goal, and call the liberation by terms such as moksha, nirvana, mukti and kaivalya.
|
|
Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, , page 39Lloyd Pflueger (2008), Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, , pages 38-39John C. Plott et al (1984), Global History of Philosophy: The period of scholasticism, Motilal Banarsidass, , page 367Andrew J. Nicholson (2013), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press, , Chapter 4, pg. 77 The Samkhya karika, one of the key texts of this school of Hindu philosophy, opens by stating its goal to be "threeadhyatmika, adhibhautika and adhidaivika - that is, suffering caused internally by self, cause by other human beings, caused by acts of nature kinds of human suffering" and means to prevent them.Samkhya karika by Iswara Krishna, Henry Colebrooke (Translator), Oxford University Press The text then presents a distillation of its theories on epistemology, metaphysics, axiology and soteriology. For example, it states, The soteriology in Samkhya aims at the realization of Puruṣa as distinct from Prakriti; this knowledge of the Self is held to end transmigration and lead to absolute freedom (kaivalya).
|
|
Yael Bentor (2000), Interiorized Fire Rituals in India and in Tibet, Journal of the American Oriental Society, Vol. 120, No. 4, pages 594-613 This interiorization of fire rituals, where life is conceptualized as an unceasing sacrifice and emphasis is placed on meditation occurs in the classic Vedic world, in the early Upanishads and other texts such as the Shrauta Sutras and verse 2.18 of Vedic Vaikhanasa Smarta Sutra.Yael Bentor (2000), Interiorized Fire Rituals in India and in Tibet, Journal of the American Oriental Society, Vol. 120, No. 4, pages 596-597 Beyond the early Upanishads composed before 5th-century BCE, the term Dhyana and the related terms such as Dhyai (Sanskrit: ध्यै, deeply meditate)Dhyai Sanskrit English Dictionary, Koeln University, Germany appears in numerous Upanishads composed after the 5th-century BCE, such as: chapter 1 of Shvetashvatara Upanishad, chapters 2 and 3 of Mundaka Upanishad, chapter 3 of Aitareya Upanishad, chapter 11 of Mahanarayana Upanishad, and in various verses of Kaivalya Upanishad, Chulika Upanishad, Atharvasikha Upanishad, Brahma Upanishad, Brahmabindu Upanishad, Amritabindu Upanishad, Tejobindu Upanishad, Paramahamsa Upanishad, Kshuriki Upanishad, Dhyana-bindu Upanishad, Atharvasiras Upanishad, Maha Upanishad, Pranagnihotra Upanishad, Yogasikha Upanishad, Yogatattva Upanishad, Kathasruti Upanishad, Hamsa Upanishad, Atmaprabodha Upanishad and Visudeva Upanishad.
|
|