Vaszubandhu Abhidharma-Kósája: Ontológia És Kozmológia a Buddhista Atomizmus

Total Page:16

File Type:pdf, Size:1020Kb

Vaszubandhu Abhidharma-Kósája: Ontológia És Kozmológia a Buddhista Atomizmus Eötvös Loránd Tudományegyetem Bölcsészettudományi Kar Doktori Disszertáció Szegedi Mónika Vaszubandhu Abhidharma-kósája: ontológia és kozmológia A buddhista atomizmus Filozófiatudományi Doktori Iskola, vezetője Boros Gábor DSc, egyetemi tanár Antik és középkori filozófia doktori program, vezetője Steiger Kornél CSc, professor emeritus A bizottság tagjai és tud. fokozatuk: Steiger Kornél, CSc (elnök) Péter Alexa PhD (titkár) Hidas Gergely PhD (külső tag) Tóth Erzsébet PhD (bíráló) Lautner Péter CSc (külső bíráló) Témavezető: Ruzsa Ferenc DSc, egyetemi tanár DOI: 10.15476/ELTE.2018.132 MTMT azonosító: 10054283 Budapest, 2018. ADATLAP a doktori értekezés nyilvánosságra hozatalához I. A doktori értekezés adatai A szerző neve: Szegedi Mónika MTMT-azonosító: 10054283 A doktori értekezés címe és alcíme: Vaszubandhu Abhidharma-kósája: ontológia és kozmológia. A buddhista atomizmus. DOI-azonosító: 10.15476/ELTE.2018.132 A doktori iskola neve: Filozófiatudományi Doktori Iskola A doktori iskolán belüli doktori program neve: Antik és középkori filozófia A témavezető neve és tudományos fokozata: Ruzsa Ferenc DSc (egyetemi tanár) A témavezető munkahelye: ELTE BTK Filozófia Intézet, Ókori és Középkori Filozófia Tanszék 1088 Budapest Múzeum krt. 6–8. II. Nyilatkozatok 1. A doktori értekezés szerzőjeként a) hozzájárulok, hogy a doktori fokozat megszerzését követően a doktori értekezésem és a tézisek nyilvánosságra kerüljenek az ELTE Digitális Intézményi Tudástárban. Felhatalmazom az ELTE BTK Doktori és Tudományszervezési Hivatal ügyintézőjét, Manhercz Mónikát, hogy az értekezést és a téziseket feltöltse az ELTE Digitális Intézményi Tudástárba, és ennek során kitöltse a feltöltéshez szükséges nyilatkozatokat. 2. A doktori értekezés szerzőjeként kijelentem, hogy a) az ELTE Digitális Intézményi Tudástárba feltöltendő doktori értekezés és a tézisek saját eredeti, önálló szellemi munkám és legjobb tudomásom szerint nem sértem vele senki szerzői jogait; b) a doktori értekezés és a tézisek nyomtatott változatai és az elektronikus adathordozón benyújtott tartalmak (szöveg és ábrák) mindenben megegyeznek. 3. A doktori értekezés szerzőjeként hozzájárulok a doktori értekezés és a tézisek szövegének Plágiumkereső adatbázisba helyezéséhez és plágiumellenőrző vizsgálatok lefuttatásához. Kelt: Budapest, 2018. 06. 27. a doktori értekezés szerzőjének aláírása Tartalomjegyzék Előszó .............................................................................................................................................. 9 I. Bevezető ..................................................................................................................................... 15 1. A disszertáció célja ................................................................................................................ 15 2. Források ................................................................................................................................. 17 3. Módszerek ............................................................................................................................. 17 Az atomizmus vizsgálatának szempontjai ............................................................................. 18 4. A dolgozat szerkezete ............................................................................................................ 21 5. Kutatástörténeti előzmények ................................................................................................. 22 Források, filológia ................................................................................................................. 22 Tudománytörténeti előzmények ............................................................................................ 26 Kőrösi Csoma Sándor (1784–1842) ...................................................................................... 28 A Csoma-életmű gondozói .................................................................................................... 35 A buddhista filozófia jeles kutatói ......................................................................................... 37 II. A buddhizmus alapkérdései ...................................................................................................... 53 III. Az abhidharma-irodalom és a skolasztikus irányzatok ........................................................... 57 Skolasztikus irányzatok az Abhidharma-kośāban ..................................................................... 58 Az Abhidarma-irodalom kialakulása ......................................................................................... 65 Sūtra, abhidharma .................................................................................................................. 67 Az Abhidharma-kośa előzményei .......................................................................................... 71 Az értelmezés módszerei a filozófiai kommentárokban ....................................................... 75 Az Abhidharma-kośa kánonikus forrásai .............................................................................. 76 IV. Vasubandhu élete..................................................................................................................... 79 V. Az Abhidharma-kośa ................................................................................................................ 85 1. A szöveg ................................................................................................................................ 85 2. Tartalma és szerkezete ........................................................................................................... 86 3. A legfontosabb fogalmak és kategóriák................................................................................. 89 I. Összetett és nem-összetett .................................................................................................. 90 II. Szennyezett és szennyezetlen ............................................................................................ 91 III. A négy nemes igazság szerint .......................................................................................... 92 IV. Az 5 halmaz (skandha) – az összetett jelenségek 72 kategóriája .................................. 92 V. a 12 érzékterület /érzék- vagy kognícióforrás (āyatana) ................................................... 94 VI. A 18 létkonstituáló elem/összetevő (dhātu, khams) ........................................................ 96 VIII. A 22 erő/képesség (indriya) .......................................................................................... 97 IX: Az öt alapkategória (pañca-vastu) szerint ....................................................................... 98 A 75 dharma osztályozása (a sarvāstivāda rendszerben) ..................................................... 101 Függésben keletkezés, feltételektől függő lét ...................................................................... 102 A négy főelem (mahābhūta) és a másodlagos anyagi formák (upādāya-rūpa) viszonya. .... 107 Az elemzés célja .................................................................................................................. 109 Idő, lét, realitás .................................................................................................................... 111 4. A dharma az Abhidharmában .............................................................................................. 114 5. Az abhidharma hatása ......................................................................................................... 118 VI. Kozmológia és anyagfogalom ............................................................................................... 127 A) Az abhidharma kozmológiája ............................................................................................ 127 1. Alapkérdések – alapelvek .................................................................................................... 127 2. Keletkezés ............................................................................................................................ 131 A világedény ........................................................................................................................ 132 A lények levese .................................................................................................................... 132 3. Pusztulás .............................................................................................................................. 137 4. Psziché és kozmosz – mi is az, ami elpusztul? .................................................................... 138 5. Etikai és gyakorlati relevancia ............................................................................................. 142 B) Az anyag ............................................................................................................................. 147 Az anyag természete ................................................................................................................ 149 6. A látens anyagi forma (avijñapti-rūpa) ............................................................................... 150 VII. Az atom ................................................................................................................................ 155 1. Az Abhidharma-kośa atomelmélete ................................................................................ 155 A kontextus .............................................................................................................................
Recommended publications
  • Hymn to Brahma Score, 7-7-2014
    Hymn to Brahma ancient Sanskrit temple chant arranged for choir by David Nelson Miller Program notes Three traditional melodies from India are brought together in this choir arrangement, sometimes without accompaniment, sometimes accompanied by keyboard, and sometimes accompanied by the recorded sounds of tanpuras. A tanpura is a traditional Indian string instrument which typically drones on 3 notes. One possible translation of the Sanskrit text is below. The text beginning “Brahmanandam…” is sung to two different melodies, at the beginning and end of the arrangement. The central section is a setting of the traditional chant Twameva Mata, sung in Sanskrit and English. Guru Brahma, Guru Vishnu, Guru is Brahma, Guru is Vishnu, Guru Deva Maheshwara, Guru is the Maheshwara (Shiva), Guru sakshyat, parabrahma, Truly Guru is the supreme spirit – Tasmai Sri Guruve namaha. Salutations therefore to the Guru. Brahmanandam parama sukhadam, Full of transcendental bliss, giving supreme joy, Kevalam gyana murtim, The sole Image of Wisdom, Dwandwa titum gagana sadrisham, Beyond duality, clear as the heavens, Tattwam asyadi lakshyam. Whose motto is: “Thou Art That.” Ekam nityam vimalam achalam, One, permanent, pure, immovable, Sarvadhi sakshi bhutam, The everlasting Seer of all things, Bhawa titum triguna rahitam Beyond thought, free from the three qualities – Sadgurumtam namami. My good Guru, I bow to Thee. Twameva mata cha pita twameva, You truly are my mother and my father, Twameva bandhu cha sakha twameva, You truly are my friend and my beloved companion, Twameva vidya dravinam twameva, You truly are my knowledge and my wealth, Twameva sarvam mama deva deva. O Supreme Lord, You truly are everything to me.
    [Show full text]
  • World War Ii Memorial: Fdr D-Day Prayer Design Development
    WORLD WAR II MEMORIAL: FDR D-DAY PRAYER DESIGN DEVELOPMENT Prepared for: FRIENDS OF THE national WORLD war II MEMORIAL, INC APRIL 15, 2021 PRESENTATION TO THE COMMISSION OF FINE ARTS OEHME, van SWEDEN OvS table of contents HISTORY AND OVERVIEW 03 - 10 CFA JANUARY 2021 LETTER WITH FEEDBACK 11 WWII MEMORIAL CONTEXT 12 DESIGN REFINEMENTS 13 - 22 FONT RESEARCH & REFINEMENTS 23 - 30 D-DAY PRAYER PLAQUE DESIGN 31 - 34 D-DAY PRAYER PLANTING DESIGN 35 - 36 DISCUSSION 37 APPENDIX 38 2 - WORLD war II MEMORIAL: DESIGN DEVELOPMENTS FOR PLACEMENT OF FDR D-day prayer FRIENDS OF THE NATIONAL WORLD WAR II MEMORIAL OEHME VAN SWEDEN & ASSOCIATES, INC : LANDSCAPE ARCHITECTS History and Overview | 2013-2014 Enacting Legislation and Direction • On June 30, 2014, President Obama signed into law the World War II Memorial Prayer Act of 2013 (Public Law 113-123) directing the Secretary of the Interior to “install in the area of the World War II Memorial in the District of Columbia a suitable plaque or an inscription with the words that President Franklin D. Roosevelt prayed with the United States on D-Day, June 6, 1944.” • In-depth site analysis, evaluative design parameters, and numerous studies determined current Prayer placement • The 2015 Commission selected the Circle of Remembrance but noted existing materials were not appropriate for the Prayer nor cohesive with the WWII Memorial • Based on this recommendation, NPS and Friends directed OvS to update the design and materials of the Circle in addition to designing the Prayer Plaque • NPS and Friends have
    [Show full text]
  • Hari Bhakti Vilasa
    hari-bhakti-viläsaù (COMPLETE) (1) prathamo viläsaù atha maìgaläcaraëam caitanya-devaà bhagavantam äçraye çré-vaiñëavänäà pramude’ïjasä likhan | ävaçyakaà karma vicärya sädhubhiù särdhaà samähåtya samasta-çästrataù || 1 || bhakter viläsäàç cinute prabodhä- nandasya çiñyo bhagavat-priyasya | gopäla-bhaööo raghunätha-däsaà santoñayan rüpa-sanätanau ca || 2 || mathurä-nätha-pädäbja-prema-bhakti-viläsataù | jätaà bhakti-viläsäkhyaà tad-bhaktäù çélayantv imam || 3 || jéyäsur ätyantika-bhakti-niñöhäù çré-vaiñëavä mäthura-maëòale’tra | käçéçvaraù kåñëa-vane cakästu çré-kåñëa-däsaç ca sa-lokanäthaù || 4 || tatra lekhya-pratijïä ädau sa-käraëaà lekhyaà çré-gurv-äçrayaëaà tataù | guruù çiñyaù parékñädir bhagavän manavo’sya ca || 5 || manträdhikäré siddhy-ädi-çodhanaà mantra-saàskriyäù | dékñä nityaà brähma-käle çubhotthänaà pavitratä | prätaù småtyädi kåñëasya vädyädaiç ca prabodhanam || 6 || nirmälyottäraëädy-ädau maìgalärätrikaà tataù | maiträdi-kåtyaà çaucäcamanaà dantasya dhävanam || 7 || snänaà täntrika-sandhyädi deva-sadmädi-saàskriyä || 8 || tulasyädyähåtir geha-snänam uñëodakädikam | vastraà péöhaà cordhva-puëòraà çré-gopé-candanädikam || 9 || cakrädi-mudrä mälä ca gåha-sandhyärcanaà guroù | mähätmyaà cätha kåñëasya dvära-veçmäntarärcanam || 10 || püjärthäsanam arghyädi-sthäpanaà vighna-väraëam | çré-gurv-ädi-natir bhüta-çuddhiù präëa-viçodhanam || 11 || nyäsa-mudrä-païcakaà ca kåñëa-dhyänäntarärcane | püjä padäni çré-mürti-çälagräma-çiläs tathä || 12 || dvärakodbhava-cakräëi çuddhayaù péöha-püjanam | ävähanädi tan-mudrä äsanädi-samarpaëam
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Ashtanga Yoga Mantra ~ ~
    Añöanga Yoga Añöanga Yoga Surya Namaskara A – repeat 5 times Ashtanga Yoga Mantra ~ Om vande gurunam caranaravinde EKAM (IN) DVE (EX) TRINI (IN) CATVARI (EX) PANCA (IN) sandarshita svatma sukha va bodhe nih sreyase jangalika yamane samsara halahala mohasahantyai abahu purushakaram shankacakrasi dharinam sahasra shirasam svetam SAT (EX + 5BR) SAPTA (IN) ASTAU (EX) NAVA (IN) Samasthiti (EX) pranamami Patanjalim Surya Namaskara B – repeat 5 times Om ~ ~ I pray to the lotus feet of the supreme Guru EKAM (IN) DVE (EX) TRINI (IN) CATVARI (EX) PANCA (IN) who teaches the good knowledge, showing the way to knowing the selfawakening great happiness; who is the doctor of the jungle, able to remove the poison of the ignorance of conditioned existence. SAT (EX) SAPTA (IN) ASTAU (EX) NAVA (IN) DASA (EX) To Patanjali, an incarnation of Adisesa, white in color with 1000 radiant heads (in his form as the divine serpent, Ananta), human in torm below the shoulders holding a sword (discrimination), a wheel of fire EKADASA (IN) DVADASA (EX) TRAYODASA (IN) CATURDASA (EX+5BR) PANCADASA (IN) (discus of light, representing infinite time), and a conch (divine sound) - to him, I prostrate. ~ SODASA (EX) SAPTADASA (IN) Samasthiti (EX) ©AshtangaYoga.info ©AshtangaYoga.info Añöanga Yoga Añöanga Yoga Fundamental Asana Finishing Positions Padangusthasana Pada Hastasana Utthita & Parivritta Trikonasana Utthita & Parivritta Salamba Sarvangasana Halasana Karna Piòäsana Ürdhva Padmasana Parsvakonasana Prasarita Padottanasana A, B, C & D Piëòäsana Mathsyasana Uttana Padasana
    [Show full text]
  • Sri Ammabhagavan Foreword 2018-01-19 Darshan: Ekam -Drop All Paths -Thou Art That -Temple -Ekam :General Information from Wikipedia Foreword
    Ekam Sri AmmaBhagavan Foreword 2018-01-19 Darshan: Ekam -Drop all paths -Thou art That -Temple -Ekam :general information from Wikipedia Foreword I found this video on March 1st,2018. At that time, already 40 days has passed from original Darshan had done. Soon I made transcript and Japanese translation. After that I noticed it is very useful to make it a little e-Book. When this Darshan was given? YouTube title is "Sri Amma Bhagavan's interaction on inauguration of EKAM (The ONENESS FIELD) on 19-JAN-2018". But as usual, no date information is found in the video. Bhagavan says, "It has taken 28 years since the birth of the phenomenon of the Golden Orb to arrive at this point." Oneness phenomenon began in 1989, so timing is just begining of 2018. Darshan setting is very simple. background is white wall only. It seems Sri Ammmabhagavan sit outdoor or near open space. Birds sing constantly. Some handclaps in the beginning so there were audience but not so many people. Audio is very well. under natural daylight, 3 or so cameras were settled. Nothing decorate, nothing unnecessary. YouTube channel that contains this video is run by a personal devotee. This is ordinary Indian style. So this is not O&O Academy's promotion video. This is a critical message. Perhaps Bhagavan suggests that 2012 Awakening was failed, or not so, world wide awakening is now in very difficult situation. As you now, we are in the crucible ofgreed capitalism, political brute, religious crazy, foolish racism, meaningless wars, and unnecessary poverty.
    [Show full text]
  • Searching for the Common Thread Within Religions
    1 Searching for the Common Thread within Religions Paul F. Knitter In conversations about religion and the manyness of religions, one often hears, in general as well as scholarly discussions, remarks about what all the religions have in common. It is generally taken for granted that despite the evident, often flamboyant, diversity of religions, there is something that they all share, or something that holds them together in what even scrupulous historians of religions call "family resemblances." The image of a "common thread" (or threads) is often used to suggest that if we look closely and carefully enough, we will find something that is understood to have a unifying quality. But when it comes to stating more precisely just what that common thread is--or even where we can find it or how we can search for it--conversations usually become vague or contradictory. In the reflections that follow, I will review why such conversations about the common thread within all religions bog down, why the search for such a common thread can be frustrating, even futile, i will first review what I think are failed attempts at locating that common thread and how those failed attempts have led many people to give up the search for what is common to all religions. Then, in the second and principal part of my reflections, I will outline how the search for what the religions have in. common is being renewed today. I will show that the search, as complex and frustrating as it is, is also very important and rewarding, especially in light of the discussions on globalization in this issue of ReVision.
    [Show full text]
  • Temples Within Chennai City
    Temples within Chennai City 1 As the famous Tamil poetess AUVAYYAR says in Her Legendary presentation of cluster of hymns “Kovil illatha ooril kudi irukkathe” Please don’t reside in a place where there is no temple. The Statement of our forefathers is sacrosanct because the temple indicates that the community is graced by the presence of God and that its Citizens form a moral community. A Community identifies and is identified by others with its temples. It has been our ancient endavour to lead a pious life with full dedication to the services of the Lord. Sri Paramacharya of Kanchi Mutt has repeatedly called devotees and stressed the importance of taking care of old temples - which requires enormous power of men and money - instead of constructing new temples in cities. As you may be aware, there are thousands of temples in dilapidated condition and requires constant maintenance work to be undertaken. There are many shiva lingas of ancient temples found under trees and also while digging. In ancient times, these lingas were 'Moolavars' of temples built by several kings. After conquests and devastations by foreign invaders, Indian temples were destructed and the sacred deities were thrown away and many were broken. The left out deities are found later. Of them, some are unidentified. Those who attempt to construct temples for gods are freed from the sins of a thousand births. Those who think of building a temple in their minds are freed from the sins of a hundred births. Those who contribute to the cause of a temple are bestowed with divine virtues and blessings.
    [Show full text]
  • The Strategy of Ontological Negativity in Meister Eckhart's Metaphysics
    religions Article The Strategy of Ontological Negativity in Meister Eckhart’s Metaphysics and in Philosophical Traditions of India Tatyana Lifintseva * and Dmitry Tourko * Faculty of Humanities, School of Philosophy, National Research University Higher School of Economics, Staraya Basmannaya st., 21/4, Moscow 105066, Russia * Correspondence: lifi[email protected] (T.L.); [email protected] (D.T.); Tel.: +7-9099748119 (T.L.) Received: 4 October 2018; Accepted: 20 November 2018; Published: 26 November 2018 Abstract: In this article, the authors investigate ontological strategies in Meister Eckhart’s metaphysics, which remounts Neoplatonism and the Corpus Areopagiticum, and in two schools of Indian philosophical tradition, the Advaita Vedanta and Early Buddhism. Along with differences in the anthropology, epistemology, and soteriology of these traditions, we can find similar strategies of ontological negativity and mystical experience in both traditions: detachment from the world of images and forms as the highest blessing; non-association of oneself with corporality, feelings, cognitive ability and reason; interiorizing the intentionality of consciousness, and termination of its representative function. Practically all systems of Indian philosophy were projects of liberation or personal transformation from subjugation and suffering into being free and blissful. The idea of spiritual release is also the cornerstone of Christian salvation as with the renouncement of sin and entering blissful unity with God. The apophatic doctrine of Christian neo-platonic mystics about the concealment, non-comprehensiveness, and inexpressibleness of God as the One and Nothingness, and also the idea of comprehension of God by means of detachment from the created world and one’s own ego, gives us the opportunity for such comparative analysis.
    [Show full text]
  • Rite (Steps) of Reconciliation
    An Exercise to Help in Examining Your Conscience Five words are hidden in the search below. Each word is a part of how you celebrate Reconciliation. Can you find the words that mean: Go over your day—getting up in the morning, going to 1. Telling the priest the wrongs that I have done. school, playing around the house, doing things with friends. 2. An act of or prayer that means that I am sorry for my sins. Imagine what you do every day and think about the people who 3. A sign that I belong to God’s family. you see. 4. A word that means all my sins are forgiven. Write about what you did today below: 5. An action that I do to show I am sorry for my sins. Z E H C H Y I E A K F C L E L F X Q P U B F V O V N D V R Y R Y S K E N You hold a treasure inside yourself—the gift of who you are. H I B H D Z C R O S S F We share the gift of ourselves when we love others and do kind C S E P B O I K L C Z E and good deeds out of our love for God. Imagine God filling your heart with the gift that you need P E N A N C E L U A C S most: patience, kindness, love, strength, comfort, peace. S I X D V L L F T J K S Think about yourself going through your day acting in a loving and positive way toward family, friends, teachers, X V A B W A N H I V E I classmates, and all who you meet during the day.
    [Show full text]
  • Is Hindu a Bad Word?
    Is Hindu a bad word? "...classic yogic texts such as Patanjali's Yoga Sutra and the Bhagavad Gita..." pg. 36 "There are examples of this in all devotional traditions -- mystical Christianity, Judaism and Sufism, and especially in the bhakti tradition of India..." pg. 65 Dear Editor: After reading this month's articles, "Eat Like a Yogi," "The Essence of Life" and "Everyday Ecstasy," and admiring the prominently printed "Oms" throughout the magazine, I couldn't help but wonder, "How many ways are there to avoid the word ‘Hindu’?" I have read Yoga Journal for a number of years now and have found great wisdom in the experiences, insight and advice shared by so many who have been inspired by the tradition of my birth and that of a billion others. However, I have become increasingly bewildered and disappointed by what seems to be an intentional and systematic disregard for Hinduism as a religious and spiritual tradition and its contributions to the world over the past 5000 years. As a practicing Hindu and second- generation Hindu American, I find the repeated references to the teachings and philosophy of Hinduism as "ancient Indian" or "ancient yogic" or "Eastern” to be, frankly speaking, disingenuous and disrespectful. Sure, "Hinduism" or "Hindu" are not terms the ancient rishis , a.k.a. ancient yogis of India, used to define or label themselves, but in modern times, it is the word that is associated with those of us who happen to have been born from the history and into the generations who have sought solace in these life teachings; those
    [Show full text]
  • Five Faiths Project: Hinduism
    Hinduism Table of Contents Introduction to Hinduism ......................................................................................................... 1 Brahman and the wisdom of the ancient sages ............................................................... 2 The sacred texts ................................................................................................................... 2 Understanding the soul’s journey ....................................................................................... 3 Samsara, karma and moksha ............................................................................................ 4 The Four Paths ....................................................................................................................... 4 Neti, neti: not this, not that ................................................................................................... 5 One God, many names and forms .................................................................................... 5 Brahman, Brahma, Vishnu, and Shiva ................................................................................ 6 The Four stages of life: student, householder, retiree, wandering holy one ................... 7 Hindu practice and tradition ............................................................................................... 8 Further Research & Points for Discussion ............................................................................ 9 Dancing Ganesha, mid-10th to 11th century ....................................................................
    [Show full text]