A Popular Dictionary of Hinduism (Popular Dictionaries of by Karel Werner

By Karel Werner

A multi-purpose reference paintings which should still develop into an imperative better half for anyone who comes into contact with Hinduism. features a dictionary of Sanskrit and vernacular phrases; a thesaurus of phrases and ideas; and a survey of the historic improvement of Hinduism.

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In the domestic ritual it was one fire which was kindled at the marriage ceremony and then continually maintained and used in sacrificial offerings. Ritual use of fire declined somewhat with the virtual abandonment of animal sacrifices. Cf. Agni. Five M’s a Tantric ritual procedure. See pañcamākāra and Tantrism. Freedom of will is an implicit feature of the doctrine of karmic retribution which presupposes responsibility for one’s thoughts, words and deeds and the capability to choose. e. by one’s own doing in the past, but this does not change the moral dilemma or affect the ability to choose what is perceived as good or at least to abstain from evil.

Dhyāna meditation, contemplation; mental absorption; the seventh limb of yoga of Patañjali. (‘clad in space’) a naked mendicant; a Jain monk of the naked sect. Digambara a title of Śiva, who frequently went about naked when practising asceticism. Dikpāla see Lokapāla. initiation. In the early times of Brāhmanism the term referred to a special set of rituals which included a symbolic sacrifice of the sacrificer’s mortal body and aimed at creating for him an immortal body in a kind of second birth.

When the doctrine of transcendental Buddhas emerged, ‘celestial’ Bodhisattvas appeared in their retinue as their projections, acting as their mediators in the world. Some of them have names shared with Hindu deities and have come to be worshipped by both Buddhists and Hindus, each of the two flocks having a somewhat different perception of them and their nature. Body a complex structure composed of progressively finer layers, defined somewhat differently from school to school. Generally speaking, there is (1) the gross body (sthūla śarīra) of physiological functions; (2) the subtle body ( śarīra), itself formed by several ‘sheaths’ (kośas), which has its own subtle physiology and is the conductor of the life force and the scene of mental processes; and (3) the ‘causal’ body ( śarīra, sometimes also called śarīra) which stores the imprints of karma and the pattern of the personal character qualities (vāsanas) and transmigrates from life to life.

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