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The Upanishad is "Upa + ni + Sad" which means "nearest to the truth". "Sad" or "Sat" means the "real", the "thing really exists" etc., An example would reveal and confirm this. "AsadO maa sad_gamaya " means From illusion (untruth) to truth"; In Sanskrit, wherever the word 'Sat' or 'Sad' is used, it has only one meaning, i.e., the real or the truth or the immortal existing.
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How many Holy?
there are 6 holy books they are the vedas the upanisads the smrutis the ramayana the mahabharata annd the puranas
How many holy books?
there are 6 holy books they are the vedas the upanisads the smrutis the ramayana the mahabharata annd the puranas
What has the author Patrick Verriour written?
Patrick Verriour has written books in the genres of fantasy and science fiction, including "The City of Ravens" and "The Guardians of the Crystal City." His works often feature intricate world-building and dynamic characters.
Who was Lord Krishna?
Krishna still exists "was"-- "is"Lord Krishna is GOD , the supreme personality of god headthe source of all that exists, the cause of all that is, was, and will be.
Did Hinduism or Buddhism came first?
Answer:"Hinduism" is a name Westerners gave to the wide variety of religious practices in the Indian subcontinent, so Hinduism as such is a later invention. But then, the term "Buddhism" is also a recent invention, arriving in the 1800s when Europeans and Americans "discovered" the Buddha's teachings.At the time when the Buddha lived, the Vedas, the books that modern Hindus draw their religious practice from already existed, and the Upanisads, commentaries on the Vedas furthering religious theory, were in the process of development. The concept of "atman" and its relationship to Brahma was fairly new in the Buddha's time, and the Buddha's teaching was considered heretical -- as it denied the existence of "atman" instead relying on "anatman" or "non-self."Answer:typically the answer is Hinduism came first and then came Buddhism. However, some, though few, have said they arose around the same time and influenced each other.Srimad Bhagavatam First canto Part 1 chapt 3:Then, in the beginning of Kali Yuga, the lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist.Consider that this Srimad was written over 4000 years ago, and that Buddha lived around 2600 years ago. Also that the word Hindu may have been a corruption by foreigners of the word Sindu of which there was a river at that time.
Basic doctrine of Hinduism?
Satyam Vada, Dharmam Chara : 'Speak the truth, Lead a righteous life'. Sarvam Krishna-arpanamastu : Everything is done by God (thru us). Trust in him and be happy. Basic Truth : You are NOT this Body. The Body keeps changing from birth-childhood-teenage-oldage & death. But YOU (the soul / consciousness) is the same - unchanging & eternal. Purpose of Life : is Self Realisation and God Realisation. Otherwise there is NO difference between YOU (human being) and Animal. Eating, Mating, Sleeping & Defending are common to you and Animal...what differentiate is the power to Enquire : Who am I? What is the Goal of this Life?
What is the main religious tradition of India?
Vedic religions (or Vedism) were polytheistic, sacrifical religions of the first two millennia B.C.E. that were the main precursors of Hinduism. Based on the fact that the language and concepts in its central texts, the Vedas (see below) show similarities to Indo-European religious beliefs of the same period, Vedic religions have long been thought to have been brought to the Indian subcontinent from Persia in 1500 B.C.E. Vedic deities were connected with the heavens and natural phenomena, and were the objects of yajna sacrifices by fire led by the priest/scholar heriditary class of Brahmins. Of these deities, Indra was perhaps the most central. A warrior god whose epic victories over demons were used to explain many historical or natural phenomena, Indra was in some ways the prototype for the Hindu god Vishnu, who also appeared as Rama and Krisna. Sacrifice was at the core of Vedic religions. Agni, the fire god, had the ability to transform offerings into food for the other 32 deva (a term for deity actually related to the English word "divine"). In addition to animal sacrifice, Brahmins would press and drink a sacred alcoholic drink called Soma, also the name of the other major sacrificial god. The sacrifice was carried out by Brahmins on behalf of a person with high social standing, who paid for the sacrifice in the hope of receiving long life, male progeny, or material benefits. Records of the detailed ritual universe of Vedic religions are found in the Vedas, the most ancient Hindu sacred literature. The Vedas were written in archaic Sanskrit between the 15th and the fifth centuries B.C.E. There are two senses in which people today use the label "Vedas". In the narrower sense, the Vedas are the four collections of hymns called the "Samhitas." Construed more broadly, the Vedas have four parts: the "Samhitas," the "Brahmanas" dealing with technicalities of sacrifice, the "Aranyakas" or forest treatises, and the "Upanisads" for renunciants. In the later Vedic period, increasingly detailed rituals began to be understood symbolically, and more philosophical questions about the nature of reality begin to turn up in the Upanisads, which were written around the ninth century B.C.E. This shift, along with the sixth century B.C.E. spread of the idea that karma (the "balance sheet" of one's good and bad deeds, see "samsara" below) determined the manner of one's rebirth, meant that the Vedic idea of a post-mortem Heaven was no longer the ultimate human concern, and is often identified as the signs of a transition from Vedic religions to Hindu religions. Since "Hindu" is a dynamic category, however, it is also possible to consider Vedic religions as the first stage of Hindu religions. The term "Hindu" has the same root as the "Indus" river and the term "India," because all were used to refer to the people who inhabited a certain geographical region. Because of this,"Hindu" has always had ethnic, cultural, and religious connotations, and these three aspects are inseparable. As a religious category, the lack of a fixed central dogma or founder figure meant that "Hindu" is especially flexible and porous. While there are many changes in Hindu doctrines over time, the gods and their avatars have always been important to Hindu religiosity. Emerging from polytheistic Vedic religions, Hindu religions also have a well-populated pantheon, although at times it also tended toward monotheism. Some sects of Hinduism focus on particular deities, such as Vishnu in Vaishnavism (supported by the Gupta emperors, 4th-6th century C.E.) and Siva in Saivism (expanding in the post-Gupta period). A Hindu deity could be incarnated as a human, called avatara or "avatar", which was how Vishnu appeared on earth as Rama and Krisna, taking on the role of demon-slayer in the epics Ramayana and Mahabharata, respectively. In the encyclopedic treatments of lore called the Puranas, the earliest of which was written in the 5th century C.E., Vishnu and Siva, along with Brahma the creator, appear in even more varied forms. Hindu practice dampened the Vedic emphasis on sacrifice, and new forms of worship developed and took on more importance. From the 7th century C.E., Hindu temples became the center of the ritual of puja, where priests mediated the public worship of the temple deity. Alongside these public rituals, the concept of bhakti or devotion to a god on a personal level led to the development of a body of vernacular devotional poetry that was sung as part of a union with that deity. The bhakti movement, based on individual communication with their god, opposed the religious monopoly of the Brahmins. The description of the process of transmigration and rebirth, known as samsara, is important to the Hindu worldview. Every social interaction results in either a positive or a negative effect on the condition of one's rebirth. However, by realizing the identity of the true self of atman and universal principle of brahman, one may attain moksha or escape from the cycle of samsara. Hinduism was continually in contact with other religions, and both reacted against and incorporated the doctrines and practices of these religions. After Jainism and Buddhism in the 6th and 5th centuries B.C.E. provided an alternative to Vedic authority, Buddha was absorbed into Hinduism as the ninth avatar of Vishnu. The rapid expansion of Islam altered Indian religious life, and Islamic rulers controlled much of India from the 11th through middle of the 18th century. The resulting lack of imperial support for temple worship during this period has been cited as a reason for the spread of popular bhakti devotions and esoteric tantra practices. The seclusion of women in upper castes (parda or purdah) has often been seen as a variation on Islamic social customs. Hinduism in modern India became self-conscious as it was invoked as part of the early 20th century nationalist movements. Following independence from Britain in 1947, the influential Congress Movement attempted to dismantle many of the hierarchies associated with Hinduism as it promoted a secular state. In the 1980's, the rise of the Bharatiya Janata (Indian People's) Party (BJP), a predominantly Hindu political party, led the way for the rise of the current government. Buddhism is a monastic religion that began in India, and spread south and east to become the most influential religion in Asia. It began around the period of the Upanisads in the 6th and 5th centuries B.C.E. and its emphasis on renunciation, asceticism and meditation mirrors developments in Hinduism. At the same time, Buddhism was a reaction against Vedic authority, and contradicted some important assumptions of Hinduism. While the goal in Hinduism is to realize that atman and brahman are the same, in Buddhism one must realize that atman -- the true self -- does not exist. What this means is that a Buddhist must reconfigure her mind to unlearn the notion that subjects (like "me") make the world go around, since conventional ideas of the self and causation are false. By contrast, for a Hindu the life of ritual purity that is spelled out in the Vedas is simply true. Practically, both these views end up arguing against conventional views of the self, and for overcoming desires, but the reason for the arguments are very different. The Buddha ("enlightened one") refers to Siddhartha (in Sanskrit, Siddhartha; in Pali, Siddhattha), who lived in the sixth century B.C.E., in an area now on the border of Nepal and India. Born a prince, Siddhartha renounced his title and family to become a wandering ascetic and learn different spiritual disciplines. Eventually he attained enlightenment and became an arhat (in Pali, arahant) or "perfected one." He realized that his existence as Siddhartha was only one in a long line of incarnations in which merit had been progressively attained. Because Buddhists believe that through the accumulation of merit, anyone can become a Buddha, the distinction between "the Buddha" (Siddhartha) and "a Buddha" (a person who has attained enlightenment) is important. The teaching of the Buddha is dharma, which is both the order of the universe, and the moral law. The dharma has many features, but central to it is the role that karma plays in the cycle of reincarnation. Karma is the balance of one's accumulated deeds. It both affects one's current behavior (since good acts create a propensity for more good acts) and how one is reborn. While deities constitute a pantheon of sorts in Buddhism, their individual existences are not nearly as important as the cosmological model in which all modes of existence are connected through the cycle of rebirth. The spiritual goal is not being reborn as a god, but escaping the cycle of rebirth, attaining the state of nirvana (in Pali, nibbana), and becoming a buddha. In Mahayana Buddhism, it is possible to attain enlightenment but return to the world as a bodhisattva in order to assist other living creatures. Following his enlightenment, the Buddha organized a sangha or "community" of disciples that preached his message and began disseminating his Sutras (religious classics). Over time, the term sangha came to denote the community of renunciants -- monks and nuns who had modified the robes of the Buddhist bhikkhu (begging ascetic), intent on eliminating desires and accumulating good actions. One of the cardinal figures in the development of Buddhist thought was Nagarjuna (circa 150-250 C.E.), originator of the Madhyamika (Doctrine of Middle Way) school of Buddhist philosophy. The dialectic of Madhyamika attempts to negate every theory about the nature of reality in order to show that all such theories are false, and thereby supports the doctrine of sunyata or "cosmic emptiness." At the start of the eighth century, Santideva wrote the Bodhicaryavatara (Bodhisattva Way of Life), representing the Prasangika school of Madhyamika. Another school that ended up having even greater influence when developed in other areas of Asia was Yogacara, founded in India in the 5th century C.E. Buddhism spread from India to other lands at different times, which accounts for the different types of Buddhism found in Asia. Under the patronage of King Asoka (reigned 270-230 B.C.E.) what is now generally called Theravada (Way of the Elders) Buddhism spread south and southeast, and so now is found in Sri Lanka and Southeast Asia. During the Gupta dynasty (circa 320-600 C.E.), a newer and more universalistic form of Buddhism known as Mahayana (Greater Vehicle) became increasingly important in monastic centers like Nalanda. These centers were visited by Chinese monks (such as Faxian in 399 C.E.) who brought Mahayana sutras east to China. Another period of patronage was by the norteastern Pala kings (8th through 12th century C.E.) who embraced Tantra, an esoteric form of Buddhism that spread into Tibet. So Mahayana, Theravada, and Tantra may be arranged historically as different phases of Buddhism in India, or divided geographically as they came to be dominant in different areas of Asia. While Buddhism continued to thrive in areas outside of India, following the fall of the Pala dynasty and the encroachment of Islam in the 12th century, Buddhism all but disappeared in India until the 20th century. Its modest revival in modern India is largely due to three factors: a reaction against the cultural conservatism of Hinduism, the influx of Tibetan refugees following the Chinese invasion of Tibet in 1959, and the incorporation of the mountain kingdom of Sikkim into India in 1975. First exposed to Buddhism in the 7th century C.E., since the 17th century Tibet has been ruled by the Dalai Lama, thought to be the incarnation of the Bodhisattva of compassion, Avalokitesvara. It was during the 11th and 12th centuries that esoteric Tantric Buddhism and large portions of the Buddhist Canon were translated from Sanskrit into Tibetan. Tibetan Buddhism centers on a set of practices such as visualization, mantras, and mandalas, which enable adepts to transform their bodies so as to attain liberation. At the same time, an ethics based on karma determines the one of the six realms into which one will be reborn: a god, demigod, human, animal, ghost, or hell-being. Founded at roughly the same time as Buddhism, Jainism is also best seen as reaction against Vedic authority. Its founder, Mahavira (circa 599-527 B.C.E.) promoted an ascetic life, which both strives for individual enlightenment and for ahimsa, reverence for life. The latter idea was the basis for the Jain rejection of Vedic animal sacrifice. Today, Jainas are mostly located in western India. Beginning in the seventh century C.E., when the prophet Muhammad received his revelations in Mecca, Islam quickly spread, by evangelism and military conquest, throughout many areas of Asia. The monotheistic Islamic religion derives chiefly from Christianity, and requires faith, prayer, and pilgrimage of its followers. It was made orthodox in northern India by the Sultan of Delhi from the 11th through the 16th centuries, and then by the Mughal empire from the 16th through the 18th centuries. After being pressured to end their colonial rule (1858-1947), in the British divided India into an Islamic Pakistan and a Hindu India. In 1971, East Pakistan became Bangladesh. Beginning in the 16th century, Sikhism was founded by Guru Na-nak (1469-1539 C.E.) who combined elements of Islam and Vaishnava bhakti Hinduism, while rejecting many of the ritual elements of each. Instead, devotion consisted of remembering and repeating the divine name and singing hymns of praise. Today, Sikhs are mostly located in the Punjab state of India.
What are ego and lust and greed and attachment and anger in Sikhism budhism jainism and bhagavadgita?
Five Vices We Should OvercomeAccording to the Sikh lifestyle instructed by Sikh Gurus, one should control and get rid of five vices. The Vices are Kaam (Lust), Krodth (Anger), Lobh (Greed), Moh (Emotional Attachment), and Ahankaar (Ego).According to Sikhism, our soul is a part of God, it has been separated from God and the purpose of life is to become one with God just like a drop of water mingles with the ocean. However, we are polluted and in order to become one with God, we have to purify ourselves to become like God.Getting rid of five vices helps one to purify one's self and meditate on God. When one meditates on God with pure love and pure soul, only then he or she attains salvation by becoming One with God.Kaam: Kaam means Lust. Lust is a barrier in meditation and becoming one with God. Sikh Guru instructed again and again to control lust and get rid of sexual desires. Only then one can focus his or her entire energy to become one with God. "Sexual desire and anger are the wounds of the soul. The evil-minded ones forget the Naam, and then depart. True are the teachings of the true Guru. The body and mind are cooled and soothed by the touchstone of Truth. This is the true mark of wisdom: that one remains detached, like the water-lily, or the lotus on the water. Attuned to the Shabad, one becomes sweet, like the juice of sugarcane" (Guru Granth Sahib Ji, 152).Krodth: Krodth means Anger. It is said that you are at your weakest when you are angry. One makes poor decisions and gets carried away in anger to act upon the tasks one later regrets. A Sikh is to be in control all the time and control his anger to think rationally. One can control anger by meditating on God. In order to live a peaceful life, Guru Granth Sahib Ji instructs one to not even have any relations with the ones who have anger. "Do not meet or even approach people whose hearts are filled with horrible anger" (Guru Granth Sahib Ji, 40).Lobh: Lobh means Greed. Greed keeps one entangled in materialistic things and as long as one remains entangled in worldly possessions he or she wanders away from God. "The waves of greed rise within him and he does not remember God. He does not join the company of the holy, and suffers in terrible pain through countless incarnations" (Guru Granth Sahib Ji, 77). "Filled with greed, one constantly wanders around; he does not do any good deeds. O Nanak, the Lord abides within the heart of the one who follows the Guru" (Guru Granth Sahib Ji, 321). "I have seen the world being destroyed by greed and egotism. Only by serving the Guru, God is realized and the true gate of salvation is found" (Guru Granth Sahib Ji, 228).Moh: Moh means Emotional Attachment. Emotional Attachment to things and worldly objects is a hindrance in the way to meet God. Family life is encouraged in Sikhism and in no way Sikhism states not to love your husband, wife, kids or family. However, one should be aware of the fact that all of this is temporary and will wash away with death. "Nanak says, you will die one day, so why do you bother to collect wealth and property?" (Guru Granth Sahib Ji, 24). "You will have to abandon the materialistic things you have collected. These entanglements will be of no use to you. You are in love with the things that will not go along with you. You think these things are your friends but in fact these are your enemies. In such confusion, the world has gone astray. The foolish mortal wastes this precious human life. He does not like to see Truth and righteousness. He is attached to falsehood and deception; they seem sweet to him. He loves gifts, but he forgets the Giver. The wretched creature does not even think of death. He cries to possess other people?s things. He forfeits all the merits of his good deeds and religion. He does not understand the Lord's Command and continues going through birth and death. He sins and then regrets afterwards" (Guru Granth Sahib Ji, 676).Ahankaar: Ahankaar means Ego. People with ego think they are the ones in control and they have the power to do things. Being in Ego they forget God, His Power, and His Will. As long as one remains in ego, he or she cannot be one with God. "Acting in egotism, selfishness and conceit, the foolish, ignorant, faithless cynic wastes his life. He dies in agony, like one dying of thirst; O Nanak, this is because of the deeds he has done" (Guru Granth Sahib Ji, 260). "Those who meditate single-mindedly on the Name of God, and contemplate the teachings of the Guru. Their faces are forever radiant in the Kingdom of God" (Guru Granth Sahib Ji, 28). "Egotism and anger are wiped away when the Name of God dwells within the mind. Salvation is attained by meditating on the Naam with a pure mind" (Guru Granth Sahib Ji, 33)."The world is drunk, engrossed in sexual desire, anger and egotism. Seek the sanctuary of the saints, and fall at their feet; your suffering and darkness shall be removed" (Guru Granth Sahib Ji, 51). It is hard to get rid of five vices. Naam helps one to get rid of the five vices. "Lust, anger, egotism, jealousy and desires are eliminated by chanting the Name of Lord" (Guru Granth Sahib Ji, 1389). "One who commits to Naam and sees this world as merely a temporary pasture. For him, lust and anger demolish like breaking a jar of poison" (Guru Granth Sahib Ji, 153)."The compassionate perfect Guru has eradicated my doubts and fears. The horrific demons, unsatisfied sexual desire and unresolved anger have been totally destroyed" (Guru Granth Sahib Ji, 854). #Guru Ram Das Ji# states, "I have obtained the supreme status by singing the Guru's Hymns; meeting with the devotees of God, I am blessed and adorned. Anger and attachment have left my body; hypocrisy and doubts are eradicated. The pain of egotism is gone, and I have found peace. My body has become healthy and free of disease. By Guru's Grace, O Nanak, I have realized God, the ocean of virtue" (Guru Granth Sahib Ji, 773).
What are basic Hindu beliefs?
Karma, many gods, moksha"Vaasudeva Kutumbakam" means "the world, the humanity is one family". And that we are all One spirit.1. Hinduism teaches that the world we see is an illusion.2. Hindus believe that the soul does not die, but rather can be reborn in the another body.3. Hinduism people who fulfill their dharma (means doing one's moral duty in this life so that the soul can advance in the next life) gain good karma (is the good or bad force created by a person's actions) and are born into a higher social group in the next life. So if you were poor when you died you will be rebirth and have moneyHinduism, is the worlds oldest religion. It has no beginning and precedes recorded history. Hinduism has four main denominations--Saivism, Shaktism, Vaishnavism and Smartism.Basic Beliefs are:Believe in a one, all-pervasive Supreme Being who is both immanent and transcendent, both Creator and Unmanifest Reality.Believe in the divinity of the four Vedas, the world's most ancient scripture, and venerate the Agamas as equally revealed. These primordial hymns are God's word and the bedrock of Sanatana Dharma, the eternal religion.Hindus believe that the universe undergoes endless cycles of creation, preservation and dissolution.Hindus believe in karma, the law of cause and effect by which each individual creates his own destiny by his thoughts, words and deeds.Hindus believe that the soul reincarnates, evolving through many births until all karmas have been resolved, and moksha, liberation from the cycle of rebirth, is attained. Not a single soul will be deprived of this destiny.Hindus believe that all life is sacred, to be loved and revered, and therefore practice ahimsa, noninjury, in thought, word and deed.Hindus believe that no religion teaches the only way to salvation above all others, but that all genuine paths are facets of God's Light, deserving tolerance and understanding.
