What concept of Hinduism is traditionally classified into three kinds - Sanchita (accumulated), Prarabdha (ripened) and Kriyamana (produced in the current life)?
"and loving contemplation). I shall liberate you from all sins. Do not fear."" Prarabdha karma Prarabdha Karma are the part of sanchita karma, a collection of past karmas, which are ready to be experienced through the present body (incarnation). According to Sri Swami Sivananda: ""Prarabdha is that portion of the past karma which is responsible for the present body. That portion of the sanchita karma which influences human life in the present incarnation is called prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha"
"of the ancient Hindu concept called Chaturashrama, which identified four stages of a human life, with distinct differences based on natural human needs and drives, as well as how these ""stages"" integrated with fulfilling, joyful four ""goals"" of life called Purushartha - Dharma (piety, morality, duties), Artha (wealth, health, means of life), Kama (love, relationships, emotions) and Moksha (liberation, freedom, self-realization). Grihastha is considered to be the most intense of all four stages, where a man or woman pursues all four goals of life, with greater emphasis on first three - Dharma, Artha and Kama. In contrast, Sannyasa is the"
"main types. The Sautrāntika school used a theory of 'seeds' (bīja) in the mental continuum to explain causal interaction between past and present dharmas, this theory was later developed by the Yogacara school in their theory of “storehouse consciousness” (ālayavijñāna). A prominent argument between the Abhidharmikas was on the Philosophy of time. The Sarvāstivādin tradition held the view (expressed in the Vijñanakaya) that dharmas exist in all three times – past, present, future; hence the name of their school means ""theory of all exists"". The Sautrāntika, Vibhajyavāda and Theravada schools argued against this eternalist view in favor of presentism (only"
"on till the gross elements are produced as a continuous unending process. They believed that at the very beginning of creation ""Mahat"", on account of disturbance of the three gunas, gave rise to Ahamkara from which were produced in their subtle states Akasa, Vayu, Agni, ""Apah"" and Prithvi.(seven stages). Primary creation took place in three parts, a) Creation of Mahat, 2) Creation of ""Tanmatras"" (""Bhoota sarga"") and 3) Creation of Indriyas (""Vaikarika sarga""). For purpose of creation Brahman divided itself into Prakrti, the combination of three gunas, the word also meaning before creation or primary factor/female form for creation, and"
"of Ahirbudhanya. The Ahirbudhanya Samhita describes Kundalini Yoga with its chakras. In the Ahirbudhanya concept of caste, in the Krta yuga, a pure group descends from Pradyumna. and a mixed group from Aniruddha and Brahman. However, ""Manus"" pass from Pradyumna's care to Aniruddha, with their withdrawal into Aniruddha accompanied by pralaya. The pure beings are Anagamins and Sakrdagamins of Buddhism who owing to their advanced stage of liberation return for one or two lives only. At the end of Krta yuga, Manu's descendants begin to deteriorate; while the Brahman are filled with better ones among the mixed specimen, until the"
"Hinduism rejects the dualism of Samkhya. The Samkhya school of Hindu thought proposes two metaphysical realities, namely Purusha (spirit) and Prakriti (inert primal matter), then states that Purusha is the efficient cause of all existence while Prakriti is its material cause. Advaita, like all Vedanta schools, states that Brahman is both the efficient and the material cause, ""that from which the origination, subsistence, and dissolution of this universe proceed."" What created all existence is also present in and reflected in all beings and inert matter, the creative principle was and is everywhere, always. This Brahman it postulates is ""sat-cit-ananda"" (truth-consciousness-bliss)."
"Traita Traitavad (त्रैतवाद) or Traita (त्रेत्) also known as ""Vedic Trinity"", is a Hindu philosophy, in which Brahman (God), Jiva (soul) and Prakruti (matter/universe) are separate entities that exist eternally, unlike Dvaita or Advaita. Both Pralaya (Dissolution) and Utpatti (origin) are never-ending cyclic processes carried out by Brahman (God), which are supported by the Dvaita and Advaita philosophies. Notable Traitvad believers include Lala Lajpat Rai and Indian Freedom Fighters. In the Vedic Trinity, Dayanand states that the Brahman's basic name is ""om"" which is the collection of three words - (अ-उ-म) - in which every word denotes several qualities of"
"in their deliberations, concern themselves with the following three categories but differ in their views regarding the concept and the relations between them: ""Brahman"" – the ultimate metaphysical reality, ""Ātman"" / ""Jivātman"" – the individual soul or self, and ""Prakriti"" – the empirical world, ever-changing physical universe, body and matter. Some of the better known sub-traditions of Vedanta include Advaita (non-dualism), Vishishtadvaita (qualified non-dualism), and Dvaita (dualism). Most other Vedantic sub-traditions are subsumed under the term Bhedabheda (difference and non-difference). Over time, Vedanta adopted ideas from other orthodox (""āstika"") schools like ""Yoga"" and ""Nyaya"", and, through this syncretism, became the"
"the message of Shri Prabhu and enriching and enhancing the glory of the institution established by him. The Sampradaya is called SAKALAMATA as it involves and assimilates all sects and creeds. It is not at all antagonistic to them but only means to supplement them. Shri Prabhu was considered to be a 'Raja Yogi' by his followers. This Sampradaya has three types of ""Upasanas"" (Ways of Worship). The first is 'Adhyatmic Upasana', in which Chaitanya Dev(Bramhan) is the main Deity. The Second is 'Adhidaivik Upasana' in which Manik Prabhu is worshiped as the fourth incarnation of lord Dattatreya. The third"
"aims to human life, known as the ""purusharthas"" (ordered from least to greatest): (i)""Kāma"" (wish, desire, love and sensual pleasure), (ii)""Artha"" (wealth, prosperity, glory), (iii)""Dharma"" (righteousness, duty, morality, virtue, ethics), encompassing notions such as ""ahimsa"" (non-violence) and satya (truth) and (iv)""Moksha"" (liberation, i.e. liberation from Saṃsāra, the cycle of reincarnation). In all schools of Hinduism, the meaning of life is tied up in the concepts of karma (causal action), sansara (the cycle of birth and rebirth), and moksha (liberation). Existence is conceived as the progression of the ātman (similar to the western concept of a soul) across numerous lifetimes, and"
"own affairs, normally do nothing for others"", and Shiva and Yoga spirituality helps one look beyond, understand interconnectedness, and thus benefit both the individual and the world towards a more blissful state of existence. The Trimurti is a concept in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified by the forms of Brahma the creator, Vishnu the maintainer or preserver and Shiva the destroyer or transformer. These three deities have been called ""the Hindu triad"" or the ""Great Trinity"". However, the ancient and medieval texts of Hinduism feature many triads of gods and goddesses, some"
"to all living beings, except in times of distress. For this householder stage, the text declares that the Brahmana (graduate from Brahmacharya) should accumulate property by ethically pursuing his caste's occupation. Manusmriti lists five appropriate sources of income or means for survival for the educated Brahmana - Ṛta (ऋत, lawful gleaning and gathering, proper natural work), Amrta (अमृत, accepting gifts and charity), Mrta (मृत, begging), Pramrta (प्रमृत, agriculture, tillage) and Satyanrta (सत्यानृत, trade, commerce, money lending). The text disapproves of one means of survival for the householder - Shvavritti (श्ववृत्ति, dog-like subsistence, servitude, slavery). The Vishnu Purana in Book 3"
"in the light of ""vivartavada"" as distinguished from ""parinamavada"", he posits the infinite and eternal as the goal of human aspirations, distinguishing ""paramartha"" and ""vyavahara"" and agreeing that the former is timeless and the latter, fundamentally impermanent and insubstantial, differing though in their analysis of empirical things and causality. He states that the sruti speaks of ""prarabdha"" from an empirical point of view; ""prarabdha"" is accepted for origination (or birth) to account for differences of beings etc., which difference cannot be otherwise produced. In the same context but opposing Sankara’s view-point, Ramanuja, the proponent of Vishishtadvaita, in his ""Vedarthasangraha"" defines"
"in the moral order, to the point that in the Kali Yuga quarrel and hypocrisy are the norm. In Hinduism, time is cyclic, consisting of cycles or ""kalpas"". Each kalpa lasts 4.1 – 8.2 billion years, which is one full day and night for Brahma, who in turn will live for 311 trillion, 40 billion years. The cycle of birth, growth, decay, and renewal at the individual level finds its echo in the cosmic order, yet is affected by vagaries of divine intervention in Vaishnavite belief. Some Shaivites hold the view that Shiva is incessantly destroying and creating the world."
"Prakṛti Prakṛti, also Prakriti or Prakruti (from Sanskrit language प्रकृति, prakṛti), means ""nature"". It is a key concept in Hinduism, formulated by its Samkhya school, and refers to the primal matter with three different innate qualities (Guṇas) whose equilibrium is the basis of all observed empirical reality. Prakriti, in this school, contrasts with Purusha which is pure awareness and metaphysical consciousness. The term is also found in the texts of other Indian religions such as Jainism, and Buddhism. In Indian languages derived from Indo-European Sanskrit roots, ""Prakriti"" refers to the feminine aspect of all life forms, and more specifically a"
"to the Samkhya School, Pradhana is the original root of matter defined as the state of equilibrium of the three Gunas – Sattva, Rajas and Tamas, the three modes of Prakrti ('material nature'). ""Prakrti"" is eternal and all-pervading, unlimited and the material cause, eternally producing everything but insentient. Purusha is unproduced, free from all action and modification, without attributes, all-pervading consciousness, individual and separate for each body. Pradhana is called ""anumanam"", 'the inferred entity', meaning purely hypothetical, which when manifest becomes the efficient and the material cause of creation. Rishi Madhucchanda tells us (Rig Veda I.ii.5) that – the entire"
"respective dharmas; it constantly reminds them of their obligatory duties. It is also the thread that runs through, binds and activates the stages of transformation from the Avyakta (the Undefined) to the Vyakta (the Defined). There are four main divisions of Kalpa: Shrauta Sutram, Grihya Sutram, Dharma Sutram and Kalpa Sutram, and three subordinate divisions: ""Kaushika Sutram"", ""Vaitana Sutram"" and ""Shulba Sutram"". Kalpa represents the principle of transformation-transformation of point values, taking into consideration the totality of expression. Sutram, also known as Sutratman, is the Suksmasariram comprising the vijnanamayakosha, manomayakosha and pranomayakosha; Prana (""vital breath""), Manas (""mind"") and ""understanding"", these"
"According to Barbara Holdrege, a professor and comparative historian of religions, the Pancharatra doctrines influenced both Sri Vaishnavism and Gaudiya Vaishnavism, albeit a bit different. In Sri Vaishnavism, Vishnu-Narayana is supreme, while Vasudeva, Samkarsana, Pradyumna and Aniruddha are the four Vyuhas. In Gaudiya Vaishnavism, the Vyuha theory is more complex, Krishna is ""Svayam Bhagavan"" (the ultimate, Brahman) who manifests as Vyuhas, and he along with Samkarsana, Pradyumna and Aniruddha are the Vyuhas and the Purusha-avataras of the material realm. The Pancharatra tradition has taught ""Panchakala"" or five observances every day. The first is called ""Abhigamna"" or ablutions and morning prayers"
"categories of existence: Brahman, soul, and matter. Soul and matter are different from Brahman in that they have attributes and capacities different from Brahman. Brahman exists independently, while soul and matter are dependent. Thus soul and matter have an existence that is separate yet dependent. Further, Brahman is a controller, the soul is the enjoyer, and matter the thing enjoyed. Also, the highest object of worship is Krishna and his consort Radha, attended by thousands of ""gopis""; of the Vrindavan; and devotion consists in self-surrender. Śuddhādvaita is the ""purely non-dual"" philosophy propounded by Vallabha Acharya (1479–1531). The founding philosopher was"
"tradition of Ramanuja, had minor disagreements not on the philosophy, but on some aspects of the theology, giving rise to the Vadakalai and Thenkalai schools of thought, as explained below. Swaminarayan, the founder of Swaminarayan Hinduism, also propagated this philosophy and based the Swaminarayan Sampraday (original name is Uddhava Sampraday) on these ideals. There are three key principles of Vishishtadvaita: ""Pramana"" refers to the correct knowledge, arrived at by thorough reasoning, of any object. ""Pramana"" (""sources of knowledge"", Sanskrit) forms one part of a ""triputi"" (trio). In Vishishtadvaita Vedanta, only the following three ""pramanas"" are accepted as valid means of"
"effects of Prarabdha karma, or collection of all the past Karmas, Sanchita karma chosen to experience during a lifetime. The Hindu philosopher Madhvacharya held that grace was not a gift from God, but rather must be earned. As Krishna says to Arjuna in the final chapter of the Bhagavad Gita, ""Verse 18.66"", ""Setting aside all meritorious deeds (Dharma), just surrender completely to My will (with firm faith and loving contemplation). I shall liberate you from all sins. Do not fear."" Similarly, Adi Shankaracharya composes his famous verse Bhaja Govindam in 8th century, where he declares: <poem> </poem> The Skanda Purana"
"such as Kriyavada, Akriyavada, Ajnanavada, and Vinayavada. Sanskrit commentary has been done by Silanka who lived in the second half of the ninth century A.D. The agama is divided into two parts consisting of 16 lectures and 7 lectures respectively. Following are the diverse topics covered: Verse 30 declares a prevalent view on destiny: ""Some hold that whatever pain and pleasure individuals beget are not the results of their own acts or volition nor due to others, but are due to destiny."" In shloka 31 this belief is dispelled: ""Those who brag thus are fools declaring themselves as learned, because"
"Parinama-vada (Hindu thought) Pariṇāma-vāda (), or theTransformation theory is that which pre-supposes the cause to be continually transforming itself into its effects, and it has three variations – the Satkarya-vada of the Samkhyas, the Prakrti Parinama-vada of the Saiva Siddhanta and the Brahma-Parinama-vada of the Vishishtadvaita Vedanta School of Thought. In Indian philosophy, there are basically three major cosmological theories of origination – 1) Arambha-vada (the theory of atomic agglomeration, based on the theory of Asatkarya-vada that the effect, which is something newly produced, does not exist in the cause), 2) Parinama-vada (the theory of real transformation, based on satkarya-vada"
"As a result, the Hindu texts do not provide a single canonical account of the creation; they mention a range of theories of the creation of the world, some of which are contradictory. The Purusha Sukta of the earliest Hindu text Rigveda mentions Purusha, primeval cosmic being. Purusha is described as all that has ever existed and will ever exist. This being's body was the origin of four different kinds of people: the Brahmin, the Rajanya, the Vaishya, and the Shudra. Viraj, variously interpreted as the mundane egg (see Hiranyagarbha) or the twofold male-female energy, was born from Purusha, and"
"the creator, Brahma starts his cycle of creation all over again, in an endless cycle of creation followed by Absorption for which Shiva, Hindu God of Absorption, and also renewal, is invoked towards the end of each such cycle. The 14 appointed Indras for each kalpa are: Visvabhuk, Vipascit, Sukirti, Sibi, Vibhu, Manobhuva, Ojasvin, the powerful Bali, Adbhuta, Santi, Ramya, Devavara, Vrsa Rtadhaman, Divassvamin and Suci. These are the fourteen sakras(indras). The actual duration of a Manvantara, according to the Vishnu Purana is seventy one times the number of years contained in the four Yugas, with some additional years, adding"
""""", is sometimes called a summary of the spiritual teachings of the ""Vedas"". It is difficult to identify any universal belief or practice in Hinduism, although prominent themes include: ""Dharma"", ""Samsara"", ""Karma"", and ""Moksha"". Hinduism is sometimes called a polytheistic religion, but this is an oversimplification. Hinduism includes a diverse collection of schools whose beliefs span monotheism, polytheism, pantheism, monism and even atheism. For instance, the Advaita Vedanta school holds that there is only one causal entity (Brahman), which manifests itself into all the various living and non-living forms that we observe, whereas traditions such as Vaishnavism and Shaivism worship"
"is the essential constituent of the universe and is at the basis of all the activity of the creation. Prakriti is closely associated with the concept of ""Maya"" (Prakrti Love Sangay or vice-versa) within Hindu texts. In Jainism the term ""Prakriti"" is used in its theory of Karma, and is considered ""that form of matter which covers the perfections of the soul (jiva) and prevents its liberation"". According to Samkhya and the Bhagavad Gita Prakrti or Nature is composed of the three gunas which are tendencies or modes of operation, known as rajas (creation), sattva (preservation), and tamas (destruction). Sattva"
"recreated on Earth. The second part of the text describes a symbolic mythology of how living beings and virtues emerged in the universe. The text asserts that Vishnu as ultimate reality was first born into a living creature named ""Sanskarsana"", who desired and begot offsprings, starting with god of love (Pradyumna), who himself procreated Aniruddha (unrestraint), Ahamkara (ego) and Hirangarbha (golden womb). The last procreated and produced Prajapatis, Marici, air, Sthanu, Daksha, Kardama, Priya-vrata and Uttanapada. It is these, asserts the text, who procreated all life in the universe. The remnants of Vishnu's Sesha asserts the text is all matter"
"latter being one of the six classical Hindu ""darśanas"". It, like nearly all these philosophies, has an integrated body of textual interpretations and religious practices for what Hinduism considers four proper aims of life: virtue (""dharma""), material prosperity (""artha""), desire (""kama"") and the fourth and final aim being ""moksha"", the spiritual liberation or release from cycles of rebirth (samsara). Traditional Advaita Vedanta centers on the study of the ""sruti"" especially the Principal Upanishads, along with the Brahma Sutras and the Bhagavad Gita. Within the Vedanta tradition of Hinduism are many sub-schools, of which Advaita is one. Unlike Buddhism, but like"
"developed what has been called the ""Hindu synthesis"" merging orthodox Brahmanical and unorthodox elements from Buddhism and Jainism. Hindu thought also spread east to the Indonesian Srivijaya empire and the Cambodian Khmer Empire. These religio-philosophical traditions were later grouped under the label Hinduism. Hinduism is the dominant religion, or way of life, in South Asia. It includes Shaivism, Vaishnavism and Shaktism among numerous other traditions, and a wide spectrum of laws and prescriptions of ""daily morality"" based on karma, dharma, and societal norms. Hinduism is a categorization of distinct intellectual or philosophical points of view, rather than a rigid, common"
"(ayatana); that is to say that the phenomena of appropriation concerning the internal life in the present, which is formed by compounded things - (samskara) and the fetters is what is called the designation of appropriation.The Pudgalavādins also seem to have held that the liberated person exists even after paranirvana in a state of supreme bliss, or as Thiện Châu notes, they saw nirvana as ""a transcendental domain"" and an ""existence in the beyond"". According to the Pudgalavādin text known as the ""Traidharmakasastra"", the pudgala can be designated in three ways, called the three ""prajñaptis"": Regarding the first form of"
"classics such as as Kalidasa's Vikramuurvashiiya. There has been a growing interest in creating green patches such as ""Nakshatravana"" grove. The Hindu tradition considers forests to be of three types - ""Tapovan"", ""Mahavan"" and ""Sreevan"". ""Tapovan"" are forests associated with penance (""Tapas""), and are inhabited by saints and ""rishis"". ""Mahavan"" refers to the grand natural forests. ""Tapovan"" and ""Mahavan"" are considered to be a ""Raksha"" (""sanctuary"") for flora and fauna as ordinary human beings are not allowed to enter these forests. ""Sreevan"", which means, ""forests of prosperity"", consists of dense forests and groves. From the former, people would collect dry"
"Trimurti The Trimūrti (; Sanskrit: त्रिमूर्ति """", ""three forms"") is the Triple deity of supreme divinity in Hinduism in which the cosmic functions of creation, maintenance, and destruction are personified as a triad of deities, typically Brahma the creator, Vishnu the preserver, and Shiva the destroyer, though individual denominations may vary from that particular line-up. When all three deities of the Trimurti incarnate into a single avatar, the avatar is known as Dattatreya. The Puranic period saw the rise of post-Vedic religion and the evolution of what R. C. Majumdar calls ""synthetic Hinduism."" This period had no homogeneity, and included"