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The systematic presentation of Hindu monotheism as divided into these four paths or "Yogas" is modern, advocated by Swami Vivekananda from the 1890s in his book Raja Yoga. [3] [4] They are presented as four paths to God suitable for four human temperaments, viz. the active, the emotional, the philosophical and the mystic. [5]
In Hindu traditions, moksha is a central concept [6] and the utmost aim of human life; the other three aims are dharma (virtuous, proper, moral life), artha (material prosperity, income security, means of life), and kama (pleasure, sensuality, emotional fulfillment). [7] Together, these four concepts are called Puruṣārtha in Hinduism. [8]
Satta sambojjhaṅgā: satta – seven; sam- - a prefix meaning complete, full, highest; bojjh(i) < bodhi – an abstract noun formed from the verbal root *budh-(to awake, become aware, notice, know or understand) corresponding to the verbs bujjhati (Pāli) and bodhati or budhyate (Sanskrit);
Bronze statue representing the discourse of Bhagavan Krishna and Arjuna, in Kurukshetra. Karma yoga (Sanskrit: कर्म योग), also called Karma marga, is one of the three classical spiritual paths mentioned in the Bhagavad Gita, one based on the "yoga of action", [1] the others being Jnana yoga (path of knowledge) and Bhakti yoga (path of loving devotion to a personal god).
Advaita Vedanta is a Hindu sādhanā, a path of spiritual discipline and experience, [note 3] and states that moksha (liberation from 'suffering' and rebirth) [9] [10] is attained through knowledge of Brahman, recognizing the illusoriness of the phenomenal world and disidentification from the body-mind complex and the notion of 'doership ...
Traditionally in some Hindu and Buddhist traditions in order to embark on a specific path of sādhanā, a guru may be required to give the necessary instructions. This approach is typified by some Tantric traditions, in which initiation by a guru is sometimes identified as a specific stage of sādhanā. [ 9 ]
It is the modern form of Advaita Vedanta, states King (1999, p. 135), the neo-Vedantists subsumed the Buddhist philosophies as part of the Vedanta tradition [y] and then argued that all the world religions are same "non-dualistic position as the philosophia perennis", ignoring the differences within and outside of Hinduism. [168]
Two Paths. Explains Yama 's teaching about the human being as possessing five layers of consciousness, and being required by life to continually make choices between the pleasant ( preya ) and the beneficial ( shreya ); [ 15 ] introduces image of the body as a chariot, and the senses as five unruly horses.