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| the ultimate reality. The highest that we can conceive and beyond. “God” roughly. |
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| the god within every individual |
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| understanding brahman as beyond our logic, reason and possibily to grasp. |
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| Brahman has qualities, the one we can describe, a lot like the Judeo-Christian concept of god. |
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| great 8th century founder of school of thought, advocated the nirguna brahma, ultimate unity and god without qualities. |
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| 11th or 12th century founder of school of thought. Advocated saguna brahma, emphasizing god with qualities and a dualism between god and the individual. He said he wants to taste sugar doesn’t want to be sugar. The majority of Hindu’s subscribe to a position like this. Believes Vishnu is the primary God |
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| lived in 1800s attempted a synthesis between these two contrasting groups. |
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| the masculine name for God |
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| the feminine name for god |
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| savior, tangible form, anthrpomorphic form of a God |
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| the circle of never ending existence. Birth and re-birth. Reincarnation |
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| The deed done, to do. Connected to action. Overtone as a law or moral cause and effect. Our actions even carry on to next reincarnations. |
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| duty. The way, path, law of the universe. Different dharmas for different people, serving different roles. |
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| four stages in life, the student, the house holder, the retiree, the sannyasin is the last state, the one who has renounced. When someone is older, they meditate and contemplate the next phase, the life to come. If they are successful they become a sannyasin, and if they are successful they give up all their possessions, their name, and become one with God. |
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| preists, only ones who can teach the Vedas |
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| Royal class, can read the Vedas |
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| merchant class, most populated |
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| what Ghandi called “the outcasts” and translates as “God’s children” |
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| that is which true is real, being, existence |
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| liberation, the highest state one can achieve in Hinduism, what we’re all striving for, liberation from the cycle of existence |
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| an individual being, the ego. |
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| illusion, accounts for the differences in all of us while all being one. Perceptual distortion, we are under the sway of Maya. Because of this force we see things as “us” and “not us” individuals and the self, the illusion that we are all separate. It is a boundary to Moksha. |
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| thou art that. When one achieves realization, what one experiences profoundly is that we are Brahma. |
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| How to get off the merry go round of the cycle of existence. A discipline for union with the divine. |
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| way of knowledge, quickest way to liberation but also the hardest |
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| the way of love or devotion without desire, desire is sort of what keeps the samsara going |
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| the way of work or action, performing good deeds without expectation of reward, detach your desire from the action |
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| “Royal path” using psychophysical exercises. More accurately what we see when we talk about yoga in a western way, with meditation. People practice these not exclusively, usually do all of them. |
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| A sacred sound, typically repeated as a form of quieting the mind, preparing it for higher states. Usually Aum or Om. |
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| the repeating of God's name |
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| the physical movement of yoga |
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| the state of highest concentration in yoga meditation in a raja practice. That state that the Yogi (someone who practices yoga) achieves before Moksha. That exit point right before, you can reach samadi and not go all the way though. |
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| The important founding texts of Hinduism. To be Hindu is partly to give authority to them |
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| the end of the Vedas and separately, the schools that teach the Vedas |
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| they are texts that are set up like a conversation between a teacher and a student. The distillation of much wisdom of the Saints of the Hindu tradition, listening to the master. Lay out vedic rituals |
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| small book part of a much larger collection of writings, has a huge impact on Hindu spirituality. Story of lord Krishna coming down to help the people |
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