A clear understanding of mans relation to God is a matter of momentous importance to students of philosophy and to all aspirants. Philosophers, prophets, saints, sages, thinkers, Acharyas and great religious leaders of the world have tried to explain the relation of man to God and the universe. Various schools of philosophy and different kinds of religious beliefs have come into existence, on account of various explanations given by different philosophers.

Excerpt from All About Hinduism by Sri Swami Sivananda

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The Upa-Puranas : The eighteen Upa-Puranas are: Sanatkumara, Narasimha, Brihannaradiya, Sivarahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-Bhagavata, Ganesa and Hamsa.

Excerpt from All About Hinduism by Sri Swami Sivananda

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What is Hinduism?

I will answer it simply, first by first asking if you ever heard of a religion called Jordanism? No, you haven't. But let us juxtapose it to Hinduism. Along the Jordan River Christianity, Islam and Judaism came up. Jordanism could become a modern word to name all three of these religions, which do have similar beliefs and practices. But, like the denominations now under the banner name of Hinduism, they are also three separate religions.

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The Saiva Agamas: The Saivas recognise twenty-eight Agamas, of which the chief is Kamika. The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism.

Excerpt from All About Hinduism by Sri Swami Sivananda

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The Subhashitas are wise sayings, instructions and stories, either in poetry or in prose. Examples are Bhartriharis three centuries of verses, the Subhashita-Ratna-Bhandagara and Somadeva Bhattas Katha-Sarit-Sagara or Kshemendras Brihat-Katha-Manjari. The Panchatantra and the Hitopadesa also belong to this category.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Secular Writings: Secular Writings in the Vedic Scriptures

Mahabharata

"[The Mahabharata] is...probably the longest single poem in the world's literature. Traditionally the author of the poem was the sage Vyasa, who is said to have taught it to his pupil Vaisampayana. The latter, according to tradition, recited it in public for the first time at a great sacrifice held by King Janamejaya, the great grandson of Arjuna, one of the heroes of the story. ...the poem tells of the great civil war in the kingdom of the Kurus, in the region about the modern Delhi, then known as Kuruksetra."

-- A.L. Basham, The Wonder That Was India, p. 407

"The Mahabharata is the creation and expression not of a single individual mind, but of a whole people. ...The whole poem has been built like a vast national temple unrolling slowly its immense and complex idea from chanber to chamber, crowded with significant groups and sculptures and inscriptions, the grouped figures carved in divine or semi-divine proportions, a humanity aggrandised and half-uplifted to super-humanity and yet always true to the human motive and idea and feeling, the strain of the real constantly raised by the tones of the ideal, the life of this world amply portrayed but subjected to the conscious influence and presence of the powers of the worlds behind it, and the whole unified by the long embodied procession of a consistent idea worked out in the wide steps of the poetic story."

"The leading motive is the Indian idea of the Dharma. Here the Vedic notion of the struggle between the godheads of truth and light and unity and the powers of darkness and division and falsehood is brought out from the spiritual and religious and internal into the outer intellectual, ethical and vital plane. It takes there in the figure of the story a double form of a personal and a political struggle, the personal a conflict between typical and representative personalities embodying the greater ethical ideals of the Indian Dharma and others who are embodiments of Asuric egoism and self-will and misuse of the Dharma, the political a battle in which the personal struggle culminates, an international clash ending in the establishment of a new rule of righteiousness and justice, a kingdom or rather an empire of the Dharma uniting warring races and substituting for the ambitious arrogance of kings and aristocratic clans the supremacy, the calm and peace of a just and humane empire. It is the old struggle of Deva and Asura, God and Titan, but represented in the terms of human life."

-- Sri Aurobindo, The Foundations of Indian Culture, SABCL Vol.14 pp. 287-88

(See also: Mahabharata , Hinduism, Vedic Scriptures, Yoga, Body Mind and Soul)

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Buddhism Schools: The three main branches of Buddhism

Buddhism has evolved into myriad schools that can be roughly grouped into three types: Nikaya, Mahayana, and Vajrayana. Of the Nikaya schools, only the Theravada survives. Each branch sees itself as representing a true, original teachings of the Buddha, and some schools believe that the dialectic nature of Buddhism allows its format, terminology, and techniques to adapt over time in response to changing circumstances, thus validating dharmic approaches different from their own.

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The Natakas are marvellously scholastic dramas embodying the Rasas of Sringara, Vira, Karuna, Adbhuta, Hasya, Bhayanaka, Bibhatsa and Raudra. It is told that none can write on the ninth Rasa, viz., Santi. It is attainable only on final Liberation. The best dramas are written by Kalidasa (Sakuntala), Bhavabhuti (Uttara-Rama-Charita), and Visakhadatta (Mudrarakshasa).

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » The Natakas: The Natakas in the Hindu Scriptures

Scriptures: The religious writings of any people that they regard as sacred and authoritative.

(See also: Scriptures , Alternative Health, Body Mind and Soul)

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Saiva Agamas: (Sanskrit) The sectarian revealed scriptures of the Saivas. Strongly theistic, they identify Siva as the Supreme Lord, immanent and transcendent. They are in two main divisions: the 64 Kashmir Saiva Agamas and the 28 Saiva Siddhanta Agamas. The latter group are the fundamental sectarian scriptures of Saiva Siddhanta. Of these, ten are of the Sivabheda division and are considered dualistic: 1) Kamika, 2) Yogaja, 3) Chintya, 4) Karana, 5) Ajita, 6) Dipta, 7) Sukshma, 8) Sahasraka, 9) Amshumat and 10) Suprabheda.

There are 18 in the Rudrabheda group, classed as dual-nondual: 11) Vijaya, 12) Nihshvasa, 13) Svayambhuva, 14) Anala, 15) Vira (Bhadra), 16) Raurava, 17) Makuta, 18) Vimala, 19) Chandrajnana (or Chandrahasa), 20) Mukhabimba (or Bimba), 21) Prodgita (or Udgita), 22) Lalita, 23) Siddha, 24) Santana, 25) Sarvokta (Narasimha), 26) Parameshvara, 27) Kirana and 28) Vatula (or Parahita).

Rishi Tirumular, in his Tirumantiram, refers to 28 Agamas and mentions nine by name. Eight of these - Karana, Kamika, Vira, Chintya, Vatula, Vimala, Suprabheda and Makuta - are in the above list of 28 furnished by the French Institute of Indology, Pondicherry. The ninth, Kalottara, is presently regarded as an Upagama, or secondary text, of Vatula. The Kamika is the Agama most widely followed in Tamil Saiva temples, because of the availability of Aghorasiva's manual-commentary (paddhati) on it. Vira Saivites especially refer to the Vatula and Vira Agamas.

The Saiva Agama scriptures, above all else, are the connecting strand through all the schools of Saivism. The Agamas themselves express that they are entirely consistent with the teachings of the Veda, that they contain the essence of the Veda, and must be studied with the same high degree of devotion.

See: Agamas, Vedas.

(See also: Saiva Agamas , Hinduism, Body Mind and Soul)

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Buddhism after the Buddha

Buddhism spread slowly in India until the powerful Mauryan emperor Asoka converted to it and actively supported it. His promotion led to construction of Buddhist religious sites and missionary efforts that spread the faith into the countries listed at the beginning of the article.

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The word ' Yog ’ is derived from the verb yuj which means to yoke, to join, to connect. The end of life is to yoke oneself to the holy spirit i.e., the Paramchaitanya. Hindu scriptures enlighten us on the various ways or margas of doing so. The union with the holy spirit is possible through Gyan Yog, Karma Yog, Bhakti Marg, Mantra Yog, Raj Yog, Sanyas Marg or Hath Yog.

The rishi-munis have particularly adopted the Gyan Yog which is possible only through Dhyan . For the householder, Karma Yog and Bhakti Marg are the most practical ways of attaining moksha. Ascetics have developed the knowledge of mantra-tantra . Hath Yogis have evolved various Aasanas, postures and occult practices for awakening the Kundalini. Shri Aadishakti Shri Mataji Nirmaladevi has advocated the Sahaj Yog for householders to attain the Parmachaitanya through the raising of the Kundalini.

(See also: Sahaj Yog , God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

Read more here: » Sahaj Yog: Raising Kundalini With Sahaj Yog  

The Sakta Agamas: There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the World-Mother. They dwell on the Sakti (energy) aspect of God and prescribe numerous courses of ritualistic worship of the Divine Mother in various forms

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Sakta Agamas : The Sakta Agamas in the Hindu Scriptures

Results of recent studies published in the British Journal of Psychiatry pronounce that diet has a direct bearing on the behaviour of juvenile delinquents. Certain types of food brought about - though very gradually - distinct changes in the behavioural pattern of the delinquents.

Foods affect animal behaviour as well. For instance, a dog fed on raw meat for any length of time turns out to be more ferocious than a similar breed fed on vegetarian foods. Sastras explain that mind is also matter, albeit subtle, and, like the body, is nourished by food. The Chandogya Upanishad says: "Mind consists of food, prana (life force) of water and speech of fire."

(See also: Body mind and soul , Faith and Belief, Spiritual Guidance, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)

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Jaina Kalpasutra - A Visual Treat

The Kalpasutra is held in great honour especially by the Svetambara sect of Jainism. A work in Prakrit, its composition is originally attributed to the celebrated author Bhadrabahu (BC 433 to 357).

The Kalpasutra shows the early stage of the development of Jainism, the succession of pontiffs and the rules for Jaina monks during the four months of monsoon or chaturmasa when the monks are not on the move. The text records the five auspicious events - the descent from heaven, birth, initiation, obtaining of omniscience, and death - and many legends of the last three Pathfinders or Tirthankaras: Aristanemi, Parsvanatha, and Mahavira, and those of Rishabhanatha, the first of the 24 Tirthankaras. The arrangement of Bhadrabahu's book moves back in time.

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One of the several stories narrated in the sixth anga of the Jain scriptures is about Malli. Malli was the only woman among the twenty-four Tirthankaras. Here is the story in brief.

Read more here: » Jainism: Malli – Woman Tirthankar

A Bhashya is an elaborate exposition, a commentary on the Sutras, with word by word meaning of the aphoristic precepts, their running translation, together with the individual views of the commentator or the Bhashyakara. The best and the exemplary Bhashya in Sanskrit literature is the one written by Patanjali on the Vyakarana Sutras of Panini.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Bhashya : Bhashya in the Hindu Scriptures

Hinduism and the paths of liberation

According to Hinduism, liberation does not mean dying and going to heaven. Heavenly life is as desirable or undesirable as earthly life because in the ultimate sense, heavenly life is also limited and transient, thought compared to earthly life it may be longer and more intense. True liberation means liberation of the individual soul from the cycle of births and deaths, from the sense of duality and separation, and union with Brahman, the Supreme Soul. 

Read more here: » Hinduism and Enlightenment: Hinduism and the paths of liberation

A Vyakhyana is a running explanation in an easier language of what is said in the original, with little elucidations here and there. A Vyakhyana, particularly of a Kavya, deals with eight different modes of dissection of the Sloka, like Pada-Chheda, Vigraha, Sandhi, Alankara, Anuvada, etc. This forms an important aspect in the study of Sanskrit Sahitya Sastra. An Anu-Vyakhyana - like the one written by Sri Madhva - is a repetition of what is already written, but in greater detail. An Anuvada is merely a running translation or statement of an abstruse text of the original. Tika is only another name for Vyakhyana. The best Vyakhyanas are of Vachaspati Misra on the Darsanas, especially on Sankaras Brahmasutra-Bhashya.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Vyakhyana or Tika : Vyakhyana or Tika in the Hindu Scriptures

smriti: (Sanskrit) "That which is remembered; the tradition."

Hinduism's nonrevealed, secondary but deeply revered scriptures, derived from man's insight and experience. Smriti speaks of secular matters - science, law, history, agriculture, etc. - as well as spiritual lore, ranging from day-to-day rules and regulations to superconscious outpourings.

1)    The term smriti refers to a specific collection of ancient Sanskritic texts as follows: the six or more Vedangas, the four Upavedas, the two Itihasas, and the 18 main Puranas. Among the Vedangas, the Kalpa Vedanga defines codes of ritual in the Shrauta and Shulba Shastras, and domestic-civil laws in the Grihya and Dharma Shastras. Also included as classical smriti are the founding sutras of six ancient philosophies called shad darshana (Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta).

2)    In a general sense, smriti may refer to any text other than shruti (revealed scripture) that is revered as scripture within a particular sect. From the vast body of sacred literature, shastra, each sect and school claims its own preferred texts as secondary scripture, e.g., the Ramayana of Vaishnavism and Smartism, or the Tirumurai of Saiva Siddhanta. Thus, the selection of smriti varies widely from one sect and lineage to another.

See: Mahabharata, Ramayana, Tirumurai.

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

For more dictionary entries, see » Scriptures Dictionary

Zen Buddhism: Zen Buddhist Dictionary

A dictionary of Zen Buddhism terms. Please note that all words in grey like " Buddhism " are links to an archive with related articles.

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Aher (Hebrew) To be after, behind, secondary, another; the plural 'aherim, especially when used in conjunction with 'elohim, means "other or strange gods," which were supposed to be merely idols. As the Hebrew scriptures themselves show, the ancient Hebrews never at any time denied the existence of the gods of other peoples, but being utterly and strongly tribalistic, their own god Jehovah was to them supreme. Their tribal god is the regent of the planet Saturn, who was their planetary hierarch, and consequently, to them, the supreme god -- the god over all other gods. Had the Jews been born as a people under the regent of some other planet, the hierarchical regent of this other planet would then have been in their opinion the supreme god.

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

For more dictionary entries, see » Scriptures Dictionary