Classical HinduismHinduism has a span of three thousand years of history in which various forms of religious experience took shape and grew into a wide and rich variety of myths and cults, beliefs and practise, doctrines and disciplines, which have nurtured millions of Hindus throughout the ages. The exact ides of Hinduism is hard to define since the beliefs and practices of the Hindus differ greatly from one period of history to another, and within a given period, from one region to another, and within a given region, from one class of society to another. In its traditional form the chief distinguishing features of its development are Vedism, Brahmanism, classical Hinduism, Sectarian Hinduism, Medieval Hinduism, Modern Hinduism and Contemporary Hinduism. These developments should not be considered as water-tight compartments, for they merge into one another. Hinduism has shown in its long history a marked propensity to assimilate rather than exclude various religious currents which once used to be considered alien to its own orthodoxy; this feature divides sharply Hinduism from other religions, for example, from Islam and to a certain extent at least in its beginning, Judaism; These religions in their strict form reject as false all other religious beliefs and practices. |
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Table des matières
3 MEDITATION IN THE BHAGAVADGÏTÄ | 258 |
4 MEDITATION IN THE YOGASÜTRAS | 264 |
5 MEDITATION IN THE PURÄNAS | 268 |
6 MEDITATION ACCORDING TO ÄCÄRYAS | 277 |
CONCLUSION | 286 |
MYSTICISM | 290 |
1 MYSTICISM OF THE SPIRITUAL SELF OF MAN | 291 |
2 MYSTICISM OF THE ABSOLUTE THE SOLE REALITY | 309 |
40 | |
51 | |
55 | |
5 THEISM IN THE BHAGAVADGÏTÄ | 60 |
6 TRIMÜRTI TRINITY | 63 |
INCARNATIONS | 69 |
II TEN PRINCIPAL INCARNATIONS | 72 |
III BHAGAVADGITAS TEACHING oN INCARNATION | 84 |
IV HINDU CLASSICAL THEOLOGIES oF INCARNATION | 95 |
V CONTEMPORARY HINDU THEOLOGIES OF INCARNATION | 102 |
THE CONCEPTION OF MAN | 112 |
2 THE UPANISHADIC CONCEPTION OF MAN | 121 |
3 THE EPIC IDEA OF MAN | 126 |
4 THE BHAGAVADGÏTÄS CONCEPT Or MAN | 129 |
CONCLUSION | 134 |
PRIESTHOOD | 136 |
I THE PRIEST IN THE VEDIC SOCIAL STRUCTURE | 137 |
II THE FUNCTION OF THE BRÄHMAN PRIEST | 145 |
CONCLUSION | 155 |
WORSHIP SACRIFICES AND SACRAMENTS | 157 |
I VEDIC SACRIFICES | 159 |
II DOMESTIC SITES AND SACRAMENTS | 174 |
III THE MEANING OF HINDU SACRIFICE | 185 |
IV THE WORSHIP OF DEITIES PÜJA | 188 |
V THE GENERAL CHARACTERISTICS OF THE HINDU RITUAL | 192 |
CONCLUSION | 204 |
PRAYER | 206 |
1 VEDIC PRAYER | 207 |
2 THE HINDU MANTRA | 216 |
3 THE HINDU APA | 220 |
4 HYMNS OF PRAISE STUTI STOTRA STAVA | 222 |
5 HINDU KÏRTANA AND BHAJANA | 229 |
6 PRAYERS OF LOVE OF GOD BHAKTI | 233 |
7 CONLUSION | 240 |
MEDITATION | 243 |
1 MEDITATION IN THE UPANISHADS | 244 |
2 MEDITATION IN THE MAHÄBHÄRATA | 250 |
3 MYSTICISM OF LOVE OF GOD | 318 |
CONCLUSION | 329 |
MORALITY | 332 |
1 THE MEANING ON THE TERM DHARMA | 334 |
2 THE SOURCES OF DHARMA | 348 |
3 THE CLASSIFICATION OF DHARMA | 352 |
4 THE TEACHING OF THE Bhagavadgïtä ON DHARMA | 358 |
CONCLUSION | 364 |
MONASTICISM | 368 |
1 TECHNICAL TERMS FOR HINDU ASCETICS | 369 |
2 HINDU ASCETICISM IN ITS ORIGINS | 375 |
3 ÄPASTAMBA DHARMA SÜTRAS | 379 |
4 THE LAWS OF MANU | 386 |
5 THE TEACHING OF THE MAHÄBHÄRATA | 393 |
6 THE TEACHING OF THE BHAGAVADGÏTÄ | 396 |
7 THE TEACHING OF THE SANNYÄSA UPANISHADS | 402 |
8 VOWS OF THE SANNYÄSIN | 406 |
CONCLUSION | 409 |
SALVATION | 411 |
I RELIGIOUS TERMS FOR SALVATION ETYMOLOGY AND SEMANTICS | 412 |
II THE EVIL FROM WHICH SALVATION IS SOUGHT | 426 |
III VEDIC IDEA OF SALVATION | 434 |
IV SALVATION IN THE UPANISHADS | 442 |
V SALVATION IN THE MAHÄBHÄRATA | 451 |
VI SALVATION IN THE BHAGAVADGÏTÄ | 457 |
CONCLUSION | 464 |
WAYS OF SALVATION | 466 |
1 THE WAY OF WORKS | 468 |
2 THE WAY OF KNOWLEDGE | 477 |
3 THE WAY OF LOVE OR GOD | 484 |
4 WAYS OF SALVATION IN THE NONDUALIST SCHOOL | 492 |
5 WAYS OF SALVATION IN THE THEIST SCHOOL | 502 |
6 DIFFERENCES BETWEEN THE TWO SCHOOLS | 504 |
507 | |
521 | |
523 | |
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Expressions et termes fréquents
according action Agni appears ascetic attain becomes Bhagavad-gita birth bliss body born Brahman called cause comes concentration consists creatures death deity desire devotion dharma divine duty earth eternal evil existence experience faith fire first four fruits give gods heart heaven Hence highest Hindu Hinduism human hymns Ibid idea immortal incarnation Indian individual kind knowledge Krishna leads liberation light living Lord Mahabharata manifest mantra material means meditation mind moral mystical nature object obtain offering one’s origin performed person possesses practice prayer priest pure realization regarded religion religious Rig Veda rites ritual sacred sacrifice sages salvation sense soul spiritual stage supreme teaching term texts thee things thinking thou thought tion transcendent true truth understand universe Upanishad various Varuna Vedic verse virtue Vishnu whole worship yoga
Fréquemment cités
Page 37 - And he is that great unborn Self, who consists of knowledge, is surrounded by the Pranas, the ether within the heart. In it there reposes the ruler of all, the lord of all, the king of all.
Page 35 - Let us adore the supremacy of that divine sun, the god-head who illuminates all, who recreates all, from whom all proceed, to whom all must return, whom we invoke to direct our understandings aright in our progress towards his holy seat.