efficient cause: Nimitta karana. That which directly produces the effect; that which conceives, makes, shapes, etc.

See: cause.

(See also: Efficient cause , Hinduism, Body Mind and Soul)

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cause: Karana. Anything which produces an effect, a result.  - 

-       efficient cause: (nimitta karana) That which directly produces the effect; that which conceives, makes, shapes, etc., such as the potter who fashions a clay pot, or God who creates the world. 

-       material cause: (upadana karana) The matter from which the effect is formed, as the clay which is shaped into a pot, or God as primal substance becoming the world.

-       instrumental cause: (sahakari karana) That which serves as a means, mechanism or tool in producing the effect, such as the potter's wheel, necessary for making a pot, or God's generative Shakti.

See: maya, tattva.

(See also: Cause , Hinduism, Body Mind and Soul)

For more dictionary entries, see » Efficient Cause Dictionary

Subhava (Sanskrit). Being; the self-forming substance, or that "substance which gives substance to itself ". (See the Ekasloha Shastra of Nagarjuna.) Explained paradoxically, as "the nature which has no nature of its own ", and again as that which is with, and without, action. (See "Svabhavat".) This is the Spirit within Substance, the ideal cause of the potencies acting on the work of formative evolution (not "creation" in the sense usually attached to the word); which potencies become in turn the real causes. In the words used in the Vedanta and Vyaya Philosophies: nimitta, the efficient, and upadana, the material, causes are contained in Subhava co-eternally. Says a Sanskrit Sloka:

" Worthiest of ascetics, through its potency [ that of the "efficient" cause] every created thing comes by its proper nature ".

(See also: Subhava , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

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Subhava (Sanskrit) Being; the self-forming substance, equivalent to svabhava (characteristic individuality). It is the spirit within the substance, or the essence of the entity governing its noumenal and phenomenal appearances; "in the Vedanta and Vyaya Philosophies: nimitta, efficient, and upadana, the material, causes are contained in subhava co-eternally. Says a Sanskrit Sloka: 'Worthiest of ascetics, through its potency, [that of the 'efficient' cause'] every emanated or evolved thing comes by its own proper nature' " (TG 310).

(See also: Subhava , Mysticism, Mysticism Dictionary, Body mind and Soul)

For more dictionary entries, see » Efficient Cause Dictionary

Pashupata Saivism: (Sanskrit) Monistic and theistic, this school of Saivism reveres Siva as Supreme Cause and Personal Ruler of soul and world, denoted in His form as Pashupati, "Lord of souls." This school centers around the ascetic path, emphasizing sadhana, detachment from the world and the quest for "internal kundalini grace."

The Karavana Mahatmya recounts the birth of Lakulisha (ca 200 bce), a principal Pashupata guru, and refers to the temple of Somanatha as one of the most important Pashupata centers. Lakulisha propounded a Saiva monism, though indications are that Pashupata philosophy was previously dualistic, with Siva as efficient cause of the universe but not material cause. It is thought to be the source of various ascetic streams, including the Kapalikas and the Kalamukhas.

This school is represented today in the broad sadhu tradition, and numerous Pashupata sites of worship are scattered across India.

See: Saivism.

(See also: Pashupata Saivism , Hinduism, Body Mind and Soul)

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The Universe: The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert on Prakriti a mechanical force which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Universe: Vedic Philosophy - The Universe

Kanada does not openly refer to God in his Sutras. His belief was that the formation of the world was the result of Adrishta, the unseen force of Karmas or acts. He traces the primal activities of the atoms and souls to the principle of Adrishta.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Adrishta: Vedic Philosophy - The Principle Of Adrishta And Its Inadequacies

Srikumara: (Sanskrit) Monistic Saiva Siddhanta philosopher (ca 1050) who refuted the Shankaran Vedanta doctrine of maya as illusion and expounded that Siva is both material cause (upadana karana) and efficient cause (nimitta karana).

(See also: Srikumara , Hinduism, Body Mind and Soul)

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Certain Karmas are worked out in dreams also. A King experienced a dream in which he acts the part of a beggar and suffers the pangs of starvation. Certain evil Karmas of the King are purged out in this experience.

A spiritual view on dreams and the meaning of dreams by Sri Swami Sivananda, an authority in the vedic sciences and traditions.

Read more here: » Philosophy of Dreams IV: Dream Philosophy - Karma

How often have you woken in the night, looked at a digital clock, but it has appeared blurred or doesn't make sense? Have you ever reached out to turn on the light - or any electrical appliance - to discover that it doesn't function properly, or not at all? Have you got vague memories of getting up in the middle of the night, trying to open the door, finding that it won't open and going back to bed? Would you believe it, if you were told that you were probably dreaming? A false awakening is a convincing illusion of having woken when, in fact, you are still in dreaming sleep, so the imagery - although seemingly real - is artificial.

Read more here: » Lucid Dreaming: False awakening and lucidity

Vira Saivism (Saiva): (Sanskrit) "Heroic Saivism." Made

prominent by Basavanna in the 12th century. Also called

Lingayat Saivism. Followers, called Lingayats,

Lingavantas or Sivasharanas, always wear a Sivalinga on

their person. Vira Saivites are proudly egalitarian and

emphasize the personal relationship with Siva, rather than

temple worship. Vira Saiva priests, jangamas, conduct

marriages and other domestic rites and also act as gurus or

teachers. Among the most central texts are Basavanna's

Vachanas, Allama Prabhu's Mantragopya,

Chennabasavanna's Karana Hasuge, and the collected

work called Shunya Sampadane. The monistic-theistic

doctrine of Vira Saivism is called Shakti Vishishtadvaita -

a version of qualified nondualism which accepts both difference and nondifference between soul and God, like

rays are to the sun. In brief, Siva and the cosmic force or

existence are one ("Siva are you; you shall return to

Siva."). Yet, Siva is beyond His creation, which is real,

not illusory. God is both efficient and material cause. In

Vira Saivism, Siva divides from His Absolute state into

Linga (Supreme Lord) and anga, individual soul, the two

eventually reuniting in undifferentiated oneness. There are

three aspects of Sivalinga. 1) Ishtalinga, personal form of

Siva, in which He fulfills desires and removes afflictions -

God as bliss or joy; 2) Bhavalinga, Siva beyond space and

time, the highest divine principle, knowable through

intuition; 3) Pranalinga, the reality of God which can be

apprehended by the mind. The soul merges with Siva by a

progressive, six-stage path called shatsthala, consisting of

bhakti (devotion), mahesha (charity and selfless service),

prasada (seeking Siva's grace), Pranalinga (experience of

all as Siva), sharana (egoless refuge in Siva) and aikya

(oneness with Siva). Today Vira Saivism is a vibrant faith,

particularly strong in its religious homeland of Karnataka,

South Central India. Roughly 40 million people live here,

of which perhaps 25% are members of the Vira Saiva

religion. Early on, they rejected brahminical authority, and

along with it the entire caste system and the Vedas. By

rejecting the Vedas, they continue to stand outside

mainstream Hinduism, but in their profound love of Siva

and acceptance of certain Saiva Agamas, as well as the

main truths of the Vedic wisdom, they have identified

themselves as a unique Saiva sect. Though they have

established their faith as a distinct and independent

religion in Indian courts of law, they are still widely

embraced as devout brothers and sisters of the Hindu

dharma.

See: Lingavanta, Saivism.

(See also: Vira Saivism , Hinduism, Body Mind and Soul)

For more dictionary entries, see » Efficient Cause Dictionary

This is a sitemap for topic pages related to Hinduism. Click on a link and you will find multiple articles related to the topic:

Hinduism Dictionary - E

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Also see these pages:

Hinduism Dictionary , Buddhism Dictionary, Spiritual Dictionary, Sanskrit Dictionary , Parapsychology Dictionary, Paganism Dictionary,  Mysticism Dictionary , Theosophy Dictionary , Alternative Health Dictionary ,

Read more here: » Hindu Hinduism Sitemap I - E

Nimitta (Sanskrit). 1. An interior illumination developed by the practice of meditation. 2. The efficient spiritual cause, as contrasted with Upadana, the material cause, in Vedanta philosophy. See also Pradhana in Sankhya philosophy.

(See also: Nimitta , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

For more dictionary entries, see » Efficient Cause Dictionary

Nimitta (Sanskrit) In Vedanta philosophy, the spiritual or efficient cause as contrasted with upadana, the physical, material, or instrumental operative cause. Brahma is shown to be the nimitta of manvantaric manifestation.

(See also: Nimitta , Mysticism, Mysticism Dictionary)

For more dictionary entries, see » Efficient Cause Dictionary

Advaita (Sanskrit) (from a not + dvaita dual from dvi two)

Nondual; the Advaita or nondualistic form of Vedanta (from veda knowledge + anta end)

expounded by Sankaracharya teaches the oneness of Brahman or the paramatman of the universe with the human spirit-soul or jivatman, and the identity of spirit and matter; also that the divine spirit of the universe is the all-efficient, all-productive cause of the periodic coming into being, continuance, and dissolutions of the universe; and that this divine cosmic spirit is the ultimate truth and sole reality -- hence the term advaita (without a second). All else is maya, in proportion to its distance from the divine source.

The greatest initiates and yogis since Sankaracharya's time are reputed to have come from the ranks of the Advaita-Vedantists. "Yet the root philosophy of both Adwaita and Buddhist scholars is identical, and both have the same respect for animal life, for both believe that every creature on earth, however small and humble, 'is an immortal portion of the immortal matter' -- for matter with them has quite another significance than it has with either Christian or materialist -- and that every creature is subject to Karma" (SD 1:636; cf 2:637).

(See also: Advaita , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

For more dictionary entries, see » Efficient Cause Dictionary

Vira Saivism (Saiva): (Sanskrit) "Heroic Saivism." Made prominent by Basavanna in the 12th century. Also called Lingayat Saivism. Followers, called Lingayats, Lingavantas or Sivasharanas, always wear a Sivalinga on their person.

Vira Saivites are proudly egalitarian and emphasize the personal relationship with Siva, rather than temple worship. Vira Saiva priests, jangamas, conduct marriages and other domestic rites and also act as gurus or teachers. Among the most central texts are Basavanna's Vachanas, Allama Prabhu's Mantragopya, Chennabasavanna's Karana Hasuge, and the collected work called Shunya Sampadane.

The monistic-theistic doctrine of Vira Saivism is called Shakti Vishishtadvaita - a version of qualified nondualism which accepts both difference and nondifference between soul and God, like rays are to the sun. In brief, Siva and the cosmic force or existence are one ("Siva are you; you shall return to Siva."). Yet, Siva is beyond His creation, which is real, not illusory. God is both efficient and material cause. In Vira Saivism, Siva divides from His Absolute state into Linga (Supreme Lord) and anga, individual soul, the two eventually reuniting in undifferentiated oneness.

There are three aspects of Sivalinga.

á      Ishtalinga, personal form of Siva, in which He fulfills desires and removes afflictions - God as bliss or joy;

á      Bhavalinga, Siva beyond space and time, the highest divine principle, knowable through intuition;

á      Pranalinga, the reality of God which can be apprehended by the mind.

The soul merges with Siva by a progressive, six-stage path called shatsthala, consisting of

á      bhakti (devotion),

á      mahesha (charity and selfless service),

á      prasada (seeking Siva's grace),

á      Pranalinga (experience of all as Siva),

á      sharana (egoless refuge in Siva) and

• aikya (oneness with Siva).

Today Vira Saivism is a vibrant faith, particularly strong in its religious homeland of Karnataka, South Central India. Roughly 40 million people live here, of which perhaps 25% are members of the Vira Saiva religion. Early on, they rejected brahminical authority, and along with it the entire caste system and the Vedas. By rejecting the Vedas, they continue to stand outside mainstream Hinduism, but in their profound love of Siva and acceptance of certain Saiva Agamas, as well as the main truths of the Vedic wisdom, they have identified themselves as a unique Saiva sect. Though they have established their faith as a distinct and independent religion in Indian courts of law, they are still widely embraced as devout brothers and sisters of the Hindu dharma.

See: Lingavanta, Saivism.

(See also: Vira Saivism , Hinduism, Body Mind and Soul)

For more dictionary entries, see » Efficient Cause Dictionary

Siva Advaita: (Sanskrit) Also called Siva Vishishtadvaita, or Saivite "qualified nondualism,"

Siva Advaita is the philosophy of Srikantha (ca 1050) as expounded in his commentary on the Brahma Sutras (ca 500-200 bce). Patterned after the Vaishnavite Vishishtadvaita of Ramanuja, this philosophy was later amplified by Appaya Dikshita. Brahman, or Siva, is transcendent and the efficient and material cause of the world and souls. Souls are not identical to Him and never merge in Him, even after liberation.

As a school Siva Advaita remained exclusively intellectual, never enjoying a following of practitioners. Purification, devotion and meditation upon Siva as the Self - the akasha within the heart - define the path. Meditation is directed to the Self, Siva, the One Existence that evolved into all form. Liberation depends on grace, not deeds.

See: Appaya Dikshita, Saivism, Srikantha.

(See also: Siva Advaita , Hinduism, Body Mind and Soul)

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Spirits differing very widely from one another as regards their knowledge and morality, it is evident that the same question may receive from them very different answers, according to the rank at which they have arrived; exactly as would be the case if it were propounded alternately to a man of science, an ignoramus, and a mischievous wag. The important point, as previously remarked, is to know who is the spirit to whom we are addressing our question.

From "The Spirits book" By Allan Karde (1804-1869.

Read more here: » Spiritism, Introduction of The Spirits book - Part V of VI

Causality - Aristotle. Aristotle suggested four types of cause for a thing that exists: Material, Efficient, Final and Formal. Take for example the causality involved in creating a silver chalice used in a religious ceremony (this example is from Martin Heidegger). The four causes of the event of its creation are: The material cause would be the silver used to fabricate the chalice; the raw matter required by the event. The formal cause would be the chalice design itself ...

See also:

Causality, Causality - Causation in the history of philosophy, Causality - Aristotle, Causality - Hume, Causality - Spinoza, Causality - Causality determinism and existentialism, Causality - Necessary and sufficient causes, Causality - Causality contrasted with logical implication, Causality - Counterfactual theories of causation, Causality - Probabilistic causation, Causality - Derivation theories, Causality - Manipulation theories, Causality - Process theories, Causality - Causality in psychology, Causality - Attribution, Causality - Causation and salience, Causality - Symbolism and causality, Causality - Causation in religion and theology, Causality - Cosmological argument, Causality - Karma, Causality - Reversed causality, Causality - Causality in science and the humanities, Causality - Physics, Causality - Engineering, Causality - History, Causality - Causality in law

Read more here: » Causality: Encyclopedia II - Causality - Causation in the history of philosophy

The above theories are attempts to define a reflectively stable notion of causality. This process uses our standard causal intuitions to develop a theory that we would find satisfactory in identifying causes. Another avenue of research is to discover how ordinary causal talk is employed by everyday people without challenging them. This is often studied in psychology. Causality - Attribution. Attribution theory is the theory concerning how people explain individual occurrences of causation. Attribution can ...

See also:

Causality, Causality - Causation in the history of philosophy, Causality - Aristotle, Causality - Hume, Causality - Spinoza, Causality - Causality determinism and existentialism, Causality - Necessary and sufficient causes, Causality - Causality contrasted with logical implication, Causality - Counterfactual theories of causation, Causality - Probabilistic causation, Causality - Derivation theories, Causality - Manipulation theories, Causality - Process theories, Causality - Causality in psychology, Causality - Attribution, Causality - Causation and salience, Causality - Symbolism and causality, Causality - Causation in religion and theology, Causality - Cosmological argument, Causality - Karma, Causality - Reversed causality, Causality - Causality in science and the humanities, Causality - Physics, Causality - Engineering, Causality - History, Causality - Causality in law

Read more here: » Causality: Encyclopedia II - Causality - Causality in psychology