Meaning of death in hinduism
While examining different religious paths within Hinduism from the perspective of four patterns of transcendence (ancestral, cultural, mythical and experiential) it is interesting to see how each pattern found its dominance over four segments of Hinduism: Vedic sacrifice, the way of action, the way of devotion and the way of knowledge. When Hinduism originated as a religion it was mainly concerned with sacrifices for ancestors. The sacred texts - called the Vedas - on which Hinduism was based were the main root of the many different branches of Hindu philosophy. The Vedas originated around 1400-1200 BC. They consisted of several different documents, the oldest of them called the Rigveda. The Rigveda is considered to be the foundation of Brahmanic Hinduism. The main body of Rigveda's text contains mostly hymns dedicated to the ancient Hindu gods. The second text of Vedas is called the Yajurveda. It was written in 1200 BC. The main themes of Yajurveda are the sacred formulas recited by Brahmin priests during the performance of sacrifices. The third book of Vedas, Samveda (1100 BC), was also known as the Veda of chants. In its essence Samveda was an anthology of Rigveda writings. The last Veda is the Arthaveda (1200 BC).It consiste
Sacrifices were supposed to be a means of survival in the kingdom of Yama. Logically such philosophy could fit into the mind and then find support in experiences of its followers. The Brahman is everywhere, it is everything, but at the same time no one is aware of its being. The essence of the way of devotion was a mythical transcendence, because it was heavily based on the myth about the encounters between mortal humans and divine beings (for example the legend of Krishna and Arguna) that described the main doctrines of this part of Hinduism to its pursuers. In addition, Upanishads spoke of relationship between the world in which Hindus live, the Brahman, and the ultimate reality. 2 The original Vedic texts were mostly comprised of hymns to gods and rules of sacrificial rituals; the purpose of which was to provide ancestors with food and means of sustenance in the kingdom of Yama (the afterworld). The essence of that concept lied in the belief that no one is able to remain in the afterworld forever and eventually should return to the cycle of life, death and rebirth. This realm was considered to be similar to the realm of awakened consciousness, because as well as the awakened consciousness dreaming state had its illusions and was not free from suffering that was a result of constant change. Many yogis who follows the way of knowledge seem to find inner peace and understanding of life. Later, Uddalaka asks Svetaketu to dissolve salt in water and then asks him to taste it. Transcendence offered by the philosophy of Upanishads' seems to be real enough to follow the path which leads to it. "The various forms, like earthen jars, going to pieces again and again, He (Brahman) does not know them to be broken; and yet He knows eternally"(Zimmer 1951p. That is why the philosophy of the way of knowledge was so widely accepted in the days of its emergence and later became a base for many other philosophies of India. "This whole world has that as its soul; that is reality; that is Atman; that art thou, Svetaketu"(Chandogya Upanishad)(Zimmer 1951 p.
Common topics in this essay:
Self Atman,
Yama Indian,
Self- Atman,
Veda Arthaveda,
India Space,
Vishnu Krishna,
Ignorance Brahman,
Uddalaka Svetaketu,
Brahmanic Hinduism,
Brahman Upanishads,
death rebirth,
kingdom yama,
realm maya,
hindu religion,
ultimate reality,
liberation realm maya,
age vedas,
gain liberation,
knowledge atman,
life death,
portrayed upanishads',
manifestation ultimate reality,
salt water taste,
cycle death rebirth,
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