By Vinay Lal, Borin Van Loon
"Introducing Hinduism" bargains a consultant to the major philosophical, literary, mythological and cultural traditions of this terribly assorted religion. It untangles the complexities of Hinduism's gods and goddesses, its caste method and its perspectives on intercourse, way of life and asceticism. This paintings solutions questions together with: Why do Hindus revere the cow? needs to Hindus be vegetarian? and masses more...
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Writer be aware: Translated by way of Lyne Bansat-Boudon and Kamalesha Datta Tripathi
Publish 12 months be aware: First released February 1st 2013
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This e-book can be of curiosity to Indologists, in addition to to experts and scholars of faith, Tantric stories and Philosophy.
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Additional resources for Introducing Hinduism: A Graphic Guide
N otably, ÀPS 39-40, 67-68, 72, 73, 81; PS 60 [= ÀPS 73], 83 [= ÀPS 81]. 69ÀPS 73: mok$asya naiva kiipcid dhàmàsti na câpi gamanam anyatra/ ajnànamayagranther bhedo yas tam vidur m ok$ah// (the words common to the two PS are in roman). 1. THE TWO PARAMARTHASARA 15 by verse 60 of Abhinavagupta’s Paramdrthasdra, whose first hemistich is identical, but which shows ¿aivite modifications in the second: ‘Neither has liberation any abode, nor does it involve a going elsewhere. Libera tion is the manifestation of one’s own energies realized by cutting the knot of ignorance’.
121See SpP 1 [ = ad 1 1, in the textual organization of SpN]: iha hi jivanmuktataiva mok$ah. 1^C oncerning the conception of Jivanmukti in the Siddhanta, which is dualist at the time of the Kashmirian exegetes, see, especially, Brunner, Somaiambhupaddhati [SSP], vol. v. jivanmukta (vol. ). 2.
24 INTRODUCTION Vv. 14-22: exposé of the thirty-six ‘principles’ (tattva), ontological categories or principles constitutive of the ‘pure path’ and the ‘impure path’, that are graduated manifestation of the Self, itself designated in what follows as brahman, or as ‘supreme principle’ (paratattva), or as ‘Siva beyond [the principles]’ (paramasiva — Siva seen as the thirty-seventh principle). These principles, arranged progressively, explain the genesis of finitude — as they do in the prototypical Sâmkhya, which serves as basis for this and other Indian theories of “objectivity”.