Dedication of Merit

See "Transference of Merit."

 (See also: Dedication of Merit , Buddhism, Body Mind and Soul)

nonhuman birth: The phenomenon of the soul being born as nonhuman life forms, explained in various scriptures.

For example, Saint Manikkavasagar's famous hymn (Tiruvasagam 8.14):

"I became grass and herbs, worm and tree. I became many beasts, bird and snake. I became stone and man, goblins and sundry celestials. I became mighty demons, silent sages and the Gods. Taken form in life, moveable and immovable, born in all, I am weary of birth, my Great Lord."

The Upanishads, too, describe the soul's course after death and later taking a higher or lower birth according to its merit or demerit of the last life (Kaush. U. 1.2, ‚hand. U. 5.35.10, Brihad. U. 6.2).

These statements are sometimes misunderstood to mean that each soul must slowly, in sequential order incarnate as successively higher beings, beginning with the lowest organism, to finally obtain a human birth. In fact, as the Upanishads explain, after death the soul, reaching the inner worlds, reaps the harvest of its deeds, is tested and then takes on the appropriate incarnation - be it human or nonhuman - according to its merit or demerit.

Souls destined for human evolution are human-like from the moment of their creation in the Sivaloka. This is given outer expression in the Antarloka and Bhuloka, on earth or other similar planets, as the appropriate sheaths are developed. However, not all souls are human souls. There are many kinds of souls, such as genies, elementals and certain Gods, who evolve toward God through different patterns of evolution than do humans.

One cause of unclarity is to confuse the previously mentioned scriptural passages with the theory of biological evolution developed by Charles Darwin (1809 -1882), which states that plant and animal species develop or evolve from earlier forms due to hereditary transmission of variations that enhance the organism's adaptability and chances of survival. These principles are now considered the kernel of biology. Modern scientists thus argue that the human form is a development from earlier primates, including apes and monkeys.

The Darwinian theory is reasonable but incomplete as it is based in a materialistic conception of reality that does not encompass the existence of the soul. While the Upanishadic evolutionary vision speaks of the soul's development and progress through reincarnation, the Darwinian theory focuses on evolution of the biological organism, with no relation to a soul or individual being.

See: evolution of the soul, kosha, reincarnation, soul.

(See also: Nonhuman birth , Hinduism, Body Mind and Soul)

A dictionary Of Commonly Used Sanskrit terms. From Pada to Svastikasana.

Please note that all words in grey, like "yoga", "enlightenment" or "kundalini" are hyperlinked to archives further explaining the term. At the corresponding archive you will also find articles related to the term.

Rituals in Buddhism: Buddhist Funeral Rites

Theravadins Buddhist follow the Indian custom of burning the body at death. The BuddhaÕs body was cremated and this set the example for many Buddhists, even in the West. When someone is dying in a Burmese home, monks come to comfort them. They chant verses to them, such as:

Read more here: » Rituals in Buddhism: Buddhist Funeral Rites

Transference of Merit

The concept of merit transference, or sharing one's own merits and virtues with others, is reflected in the following passage:

Some of us may ask whether the effect of (evil) karma can be... (changed) by repeating the name of Kuan-Yin. This question is tied up with that of rebirth in Sukhavati (the Pure Land) and it may be answered by saying that invocation of Kuan-Yin's name forms another cause which will right away offset the previous karma. We know, for example) that if there is a dark, heavy cloud above, the chances are that it will rain. But we als0 know that if a strong wind should blow, the cloud will be carried away somewhere else and we will not feel the rain.

 Similarly, the addition of one big factor can alter the whole course of karma It is only by accepting the idea of life as one whole that both Theravadins and Mahayanists can advocate the practice of transference of merit to others. With the case of Kuan-Yin then, by calling on Her name we identify ourselves with Her and as a result of this identification, Her merits flow over to us. These merits which are now ours then counterbalance our bad karma and save us from calamity. The law of cause and effect still stands good. All that has happened is that a powerful and immensely good karma has overshadowed the weaker one.

 (Lecture on Kuan-Yin by Tech Eng Soon - Penang Buddhist Association, c. 1960. Pamphlet.)

 (See also: Transference of Merit , Buddhism, Body Mind and Soul)

Merit and Virtue

These two terms are sometimes used interchangeably. However, there is a crucial difference:

• merits are the blessings (wealth, intelligence, etc.) of the human and celestial realms; therefore, they are temporary and subject to Birth and Death.
• Virtues, on the other hand, transcend Birth and Death and lead to Buddhahood.

Four virtues are mentioned in Pure Land Buddhism: eternity; happiness; True Self; purity.

An identical action (e.g., charity) can lead either to merit or virtue, depending on the mind of the practitioner, that is, on whether he is seeking mundane rewards (merit) or transcendence (virtue).

Thus, the Pure Land cultivator should not seek merits for by doing so, he would, in effect, be choosing to remain within samsara. This would be counter to his very wish to escape Birth and Death.

 (See also: Merit and Virtue , Buddhism, Body Mind and Soul)

It is commonly believed that Buddhism involves long hours of meditation and is devoid of elaborative pujas (prayers) and ceremonies associated with prayer-offerings. People also think that Gautam Buddha was against an organised religion and propounded Buddhism minus the offerings and ceremonies to undermine the priestly class who exploited the common masses with religious superstitions. But the fact is Buddhism has elaborate ceremonial prayer offerings, especially its Mahayana and Vajrayana forms.

Read more here: » Buddhism: Prayers In Buddhism

Punya and Papa:

Punya and Papa: merit and demerit (BV-10), (Punya) merit acquired by means of good activity, (Papa) demerit acquired by means of evil activity (BV-42), (BV).

(See also: Punya and Papa , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

papa: (Sanskrit) "Wickedness; sin, crime."

1)    Bad or evil.

2)    Wrongful action.

3)    Demerit earned through wrongdoing.

Papa includes all forms of wrongdoing, from the simplest infraction to the most heinous crime, such as premeditated murder. Each act of papa carries its karmic consequence, karmaphala, "fruit of action," for which scriptures delineate specific penance for expiation.

Those who have awakened psychic sight can clearly see papa in the inner subconscious aura as a colorful, sticky, astral substance. Papa is seen as dark unrelated colors, whereas its counterpart, punya, is seen as pastels. The color arrangements are not unlike modern art murals. Papa colors can produce disease, depression, loneliness and such, but can be dissolved through penance (prayashchitta), austerity (tapas) and good deeds (sukritya).

There are specific consequences, karmaphala, "fruit of action," that result from each type of transgression of dharma. For example, a man who steals from his neighbors creates a cosmic debt which may be repaid later by having his own possessions taken away.

There are also specific penances, prayashchitta, that can be performed for atonement and the accrual of punya (merit) to balance out the papa, the negative karma of the wrongful act. Such disciplines are provided in the various Dharma Shastras and prescribed by knowing preceptors, panditas, shastris, swamis, yogis and village elders according to the varna and education of the individual. For example, the Laws of Manu give several types of penance for the crime of murder, including

1)    making a forest hut and subsisting there on alms for twelve years and using a human skull as one's emblem; or

2)    walking 100 yojanas (900 miles), while reciting the Vedas, eating little and remaining continent.

A contemporary example: if a man fells a large healthy tree, he may atone by planting ten trees and ensuring that at least one grows to replace it. The degree of papa accrued from an action depends on various factors, including the karma, dharma and spiritual advancement of the individual, the intent or motivation, as well as the time and place of the action (for example, unvirtuous deeds carry great demerit when performed in holy places). Papa is the opposite of punya (merit, virtue).

See: evil, karma, penance, punya, sin.

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

punya: (Sanskrit) "Holy; virtuous; auspicious."

1)    Good or righteous.

2)    Meritorious action.

3)    Merit earned through right thought, word and action.

Punya includes all forms of doing good, from the simplest helpful deed to a lifetime of conscientious beneficence. Each act of punya carries its karmic consequence, karmaphala, "fruit of action" - the positive reward of actions, words and deeds that are in keeping with dharma. Awakened psychics who have developed clairvoyant sight can clearly see the punya accrued in the inner subconscious aura as a colorful, freeflowing, astral, light-energy, pranic substance.

Punya is seen as light-hued, pastel colors, whereas its counterpart, papa, is seen as shades of darker colors which are usually static and immovable. These arrangements of the papa shades and punya hues are not unlike the free-expression paintings found in modern art. Punya colors produce inner contentment, deep joy, the feeling of security and fearlessness. Papa can be dissolved and punya created through penance (prayashchitta), austerity (tapas) and good deeds (sukritya).

Punya is earned through virtuous living, following the multi-faceted laws of dharma. Punya depends on purity of acts according to various factors including

1)   the karma and evolution of the individual,

2)    degree of sacrifice and unselfish motivation and

3)    time and place. For example, virtuous deeds, sadhana, tapas and penance have greater merit when performed in holy places and at auspicious times.

The Tirukural (105) states that "Help rendered another cannot be measured by the extent of the assistance given. Its true measure is the worth of the recipient." In other words, a small act done for a great and worthy soul carries more punya than even a large act performed for a lesser person. (Opposite of papa.)

See: aura, karma, papa, penance.

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

reincarnation: "Re-entering the flesh." Punarjanma; metempsychosis. The process wherein souls take on a physical body through the birth process.

Reincarnation is one of the fundamental principles of Hindu spiritual insight, shared by the mystical schools of nearly all religions, including Jainism, Sikhism, Buddhism (and even by Christianity until it was cast out by the Nicene Council in 787). It is against the backdrop of this principle of the soul's enjoying many lives that other aspects of Hinduism can be understood. It is a repetitive cycle, known as punarjanma, which originates in the subtle plane (Antarloka), the realm in which souls live between births and return to after death. Here they are assisted in readjusting to the "in-between" world and eventually prepared for yet another birth.

The quality and nature of the birth depends on the merit or demerit of their past actions (karma) and on the needs of their unique pattern of development and experience (dharma). The mother, the father and the soul together create a new body for the soul. At the moment of conception, the soul connects with and is irrevocably bound to the embryo. As soon as the egg is fertilized, the process of human life begins. It is during the mid-term of pregnancy that the full humanness of the fetus is achieved and the soul fully inhabits the new body, a stage which is acknowledged when the child begins to move and kick within the mother's womb. (Tirumantiram, 460: "There in the pregnant womb, the soul lay in primordial quiescence [turiya] state. From that state, Maya [or Prakriti] and Her tribe aroused it and conferred consciousness and maya's evolutes eight- desires and the rest. Thus say scriptures holy and true.")

Finally, at birth the soul emerges into earth consciousness, veiled of all memory of past lives and the inner worlds. The cycle of reincarnation ends when karma has been resolved and the Self God (Parasiva) has been realized. This condition of release is called moksha. Then the soul continues to evolve and mature, but without the need to return to physical existence. How many earthly births must one have to attain the unattainable? Many thousands to be sure, hastened by righteous living, tapas, austerities on all levels, penance and good deeds in abundance.

See: reincarnation, evolution of the soul, karma, moksha, nonhuman birth, samsara, soul.

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

A dictionary Of Siddha Yoga Terminology. From Abhanga to Yogini.

Please note that all words in grey, like "enlightenment" or "kundalini" are hyperlinked to archives further explaining the term. At the corresponding archive you will also find articles related to the term.

A dictionary with common spiritual words from Hinduism and Sanskrit. Also see these links: Hinduism, Spirituality, Enlightenment, Spiritual Dictionary and Hinduism Dictionary.

Buddha was born approximately 560 B.C. in Northern India. Through his life, Buddha gave the concept of Nirvana unprecedented exposure to a large portion of the Eastern world with his achievement of and subsequent teachings about the state of enlightenment. The attainment of Buddhahood or Nirvana is a central tenet of Buddhist teachings. Within the realm of Christianity, the historical Christ echoed the same teaching, though in a veiled form, by saying that the Kingdom of Heaven is within us.

Read more here: » Buddha: The Life of Gautama Buddha

Sacha Kiriya (Sanskrit). A power with the Buddhists akin to a magic mantram with the Brahmans. It is a miraculous energy which can be exercised by any adept, whether priest or layman, and "most efficient when accompanied by bhawana " (meditation).

It consists in a recitation of one’s "acts of merit done either in this or some former birth" - as the Rev. Mr. Hardy thinks and puts it, but in reality it depends on the intensity of one’s will, added to an absolute faith in one’s own powers, whether of yoga - willing - or of prayer, as in the case of Mussulmans and Christians. Sacha means "true", and Kiriyang, "action". It is the power of merit, or of a saintly life.

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

The Thai Buddhist Calendar

With important days for ceremonies and rituals, including: Visakha Puja, Magha Puja, Asalha Puja, Khao Phansa, Ok Phansa, Tod Kratin

Read more here: » Buddhism: Thai Buddhist Calendar

The Nyaya or Hindu logic was founded by Gautama Rishi, who is also known by the names Akshapada and Dirghatapas. The Nyaya and the Vaiseshika are analytic types of philosophy. The word Nyaya signifies going into a subject, i.e., investigating it analytically. In this sense of analysis, the word Nyaya is exactly opposed to Sankhya, synthesis. The Nyaya is sometimes called Tarka-Vidya or the Science of Debate, Vada-Vidya or the Science of Discussion. Tarka is the special feature of the Nyaya.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Nyaya: Hindu Philosophy - The Nyaya

Sacred Places: Tree Of Knowledge Can Liberate You

Siddhartha Gautam roamed in search of the secret of sorrow and suffering. At Gaya, a village on the banks of the river Niranjana in Bihar, he sat in silent contemplation under a banyan tree.

He attained enlightenment there, and became known as the Buddha. The spot began to be referred to as the Throne of Wisdom, and the banyan tree is now known as the Eternal Wisdom Tree, the Akshaya Bodhibriksha .

Read more here: » Sacred Places: Tree Of Knowledge Can Liberate You

meritorious: Having merit, deserving of praise or reward.

See: punya.

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

Bodhisattva (Sanskrit) (from bodhi wisdom + sattva essence)

He whose essence has become intelligence; exoterically, one who in one or a few more incarnations will become a buddha. Occultly, when

"a human being, has reached the state where his ego becomes conscious, fully so, of its inner divinity, becomes clothed with the buddhic ray; where, so to say, the personal man has put on the garments of inner immortality in actuality, on this earth, here and now -- that man is a Bodhisattva. His higher principles have nearly reached Nirvana. When they do so finally, such a man is a Buddha, a human Buddha, a Manushya-Buddha.

Obviously, if such a Bodhisattva were to reincarnate, in the next incarnation or in a very few future incarnations thereafter, he would be a Manushya-Buddha. A Buddha, in the esoteric teaching, is one whose higher principles can learn nothing more. They have reached Nirvana and remain there; but the spiritually awakened personal man, the Bodhisattva, the person made semi-divine to use popular language, instead of choosing his reward in the Nirvana of a less degree, remains on earth out of pity and compassion for inferior beings, and becomes what is called a Nirmanakaya . . . a Bodhisattva is the representative on earth of a Dhyani-Buddha or Celestial Buddha -- in other words one who has become an incarnation or expression of his own Divine Monad" (OG 19).

The dhyani-buddhas who each watch over one of the rounds and the great root-races on the different globes of our planetary chain, are said to send their bodhisattvas, their spiritual or human correspondents, during every round and race.

"These Dhyani Buddhas emanate, or create from themselves, by virtue of Dhyana, celestial Selves -- the super-human Bodhisattvas. These incarnating at the beginning of every human cycle on earth as mortal men, become occasionally, owing to their personal merit, Bodhisattvas among the Sons of Humanity, after which they may re-appear as Manushi (human) Buddhas" (SD 1:571).

"The exoteric teaching which says that every Dhyani-Buddha has the faculty of creating from himself, an equally celestial son -- a Dhyani-Bodhisattva -- who, after the decease of the Manushi (human) Buddha, has to carry out the work of the latter, rests on the fact that owing to the highest initiation performed by one overshadowed by the 'Spirit of Buddha' . . . a candidate becomes virtually a Bodhisattva, created such by the High Initiator" (SD 1:109).

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