2024/04/02

옴 (만트라) - 위키백과, 우리 모두의 백과사전

옴 (만트라) - 위키백과, 우리 모두의 백과사전

옴 (만트라)

위키백과, 우리 모두의 백과사전.

데바나가리 문자로 형상화한 옴

옴(唵, 산스크리트어: ॐ)은 다르마 계통의 종교(힌두교, 불교, 자이나교)에서 신성시되는 주문이다.

힌두교[편집]

옴은 힌두교에서 사용하는 만트라이다. 옴은 힌두교에서 최고의 절대자 의식, 아트만(Atman), 브라만(Brahman), 또는 우주 세계의 본질을 의미한다. 인도 전통에서 옴은 신의 음파 표현, 베다 권위의 표준 및 구원론적 교리와 관행의 중심 측면으로 사용된다. 음절은 종종 베다, 우파니샤드 및 기타 힌두교 경전에서 각 장의 시작과 끝에서 발견된다.

옴은 Omkara, Pranava라고도 부른다.

옴은 우파니샤드에서 처음 언급된다. 그것은 "우주의 소리" 또는 "신비한 음절" 또는 "신성한 것에 대한 확증"의 개념 또는 우파니샤드의 추상적 영적 개념에 대한 상징과 다양하게 연관되어 있다.



===

옴 (성음)

출처 : 무료 백과 사전 "Wikipedia (Wikipedia)"

옴 (ओम् om , 또는 ॐ oṃ < 온 >)은 바라몬교를 비롯한 인도 의 종교에서 신성시되는 주문.

옴
인도 철학 - 인도 발상 종교
힌두교
기본 교리
신
경전
법전·율법경
학파
종파
인물
수행·예배
관련 용어
목록

한역 불전 에서는唵(온, 입편 에 아마)로 음사 된다.

덧붙여 일본에서는 「옴」이라고 표기하는 것이 많지만, oṃ 는 「온」이라고 읽고 [1] , om 은 「옴」이다.

해석 [ 편집 ]

바라몬교 [ 편집 ]

베다를 낭독하기 전후, 또 기도의 불평 앞에 주창된다. 우파니 샤드 에서이 성음은 우주의 근본 원리 인 브라프만을 상징하며 특히 명상 의 수단으로 사용되었습니다.

또한이 성음은 " a ", " u ", " m "의 3 소리로 분해되어 신비로 해석된다. 이것은, 산스크리트어 에서는 a 와 u 가 서로 옆에 있으면 동화하여 장모음 o 가 된다는 음운법칙이 있기 때문이다.

예를 들어 ' 브리하드 알라냐야카 우파니샤드 '에서 ' a '는 ' 리그 베다 ', ' u '는 ' 서마 베다 ', ' m '은 ' 야줄 베다 '의 3베다를 나타내며 ' aum ' 전체에서 브라프만 를 나타내는 것으로 해석되었다.

힌두교 [ 편집 ]

또한 후세의 힌두교가 되면 「a」는 창조신 브라흐머 , 「u」는 유지신 비슈누 , 「m」은 파괴신 시바 를 나타내, 전체적으로 삼신 일체 (트리무르티)의 진리를 나타내는 것으로 되어 민간 에 있어서도 침투하고 있어 동교의 심볼적인 의장이 되고 있다.

불교 [ 편집 ]

이 성음은 나중에 불교 에도 받아들여져 밀교 에서는 진언 의 시작 부분의 정해 불평(온)으로서, 후미의 스바하 (소와카)와 함께 다용되었다(예를 들면 「온 아비라운켄 소와카」로 대일 여래의 진언). 또, 불교의 경전 「수호국계 주 다라 니케이」에서는 「a」는 법신 , 「u」는 보신 , 「m」은 응신 의 삼신을 상징해, 모든 불상들은 이 성음을 관상하는 일 에 의해 성불이라고 설해진다.


===

Om

From Wikipedia, the free encyclopedia
"Aum" redirects here. For other uses, see Aum (disambiguation) and Om (disambiguation).
Om ligature in Devanagari script
Om (ௐ) in Tamil script with a trishula at Sri Veeramakaliamman Temple, Singapore; Om appears frequently as an icon in temples (mandirs) and spiritual retreats
A rangoli featuring Om surrounded by stylised peacocks; Om often features prominently in the religious art and iconography of Indic religions
A rakhi in the shape of Om
This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

Om (or Aum) (listenⓘ; Sanskrit: ॐ, ओम्, romanized: Oṃ, ISO 15919: Ōṁ) is a symbol representing a sacred sound, syllable, mantra, and an invocation in Hinduism.[1][2] Its written representation is the most important symbol of Hinduism.[3] It is the essence of the supreme Absolute,[2] consciousness,[4][5][6] Ātman, Brahman, or the cosmic world.[7][8][9] In Indic traditions, Om serves as a sonic representation of the divine, a standard of Vedic authority and a central aspect of soteriological doctrines and practices.[10] The syllable is often found at the beginning and the end of chapters in the Vedas, the Upanishads, and other Hindu texts.[9]

Om emerged in the Vedic corpus and is said to be an encapsulated form of Samavedic chants or songs.[10][1] It is a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passage (samskara) such as weddings, and during meditative and spiritual activities such as Pranava yoga.[11][12] It is part of the iconography found in ancient and medieval era manuscripts, temples, monasteries, and spiritual retreats in Hinduism, Buddhism, Jainism, and Sikhism.[13][14] As a syllable, it is often chanted either independently or before a spiritual recitation and during meditation in Hinduism, Buddhism, and Jainism.[15][16]

The syllable Om is also referred to as Onkara (Omkara) and Pranava among many other names.[17][18]

Common names and synonyms[edit]

The syllable Om is referred to by many names, including:

  • Praṇava (प्रणव); literally, "fore-sound", referring to Om as the primeval sound.[19][20]
  • Oṅkāra (ओङ्कार) or oṃkāra (ओंकार); literally, "Om-maker", denoting the first source of the sound Om and connoting the act of creation.[21][22][23][24]
  • Udgītha (उद्गीथ); meaning "song, chant", a word found in Samaveda and bhasya (commentaries) based on it. It is also used as a name of the syllable Om in Chandogya Upanishad.[25]
  • Akṣara (अक्षर); literally, "imperishable, immutable", and also "letter of the alphabet" or "syllable".
    • Ekākṣara; literally, "one letter of the alphabet", referring to its representation as a single ligature. (see below)

Origin and spiritual significance[edit]

The etymological origins of ōm (aum) have long been discussed and disputed, with even the Upanishads having proposed multiple Sanskrit etymologies for aum, including: from "ām" (आम्; "yes"), from "ávam" (आवम्; "that, thus, yes"), and from the Sanskrit roots "āv-" (अव्; "to urge") or "āp-" (आप्; "to attain").[26][A] In 1889, Maurice Blumfield proposed an origin from a Proto-Indo-European introductory particle "*au" with a function similar to the Sanskrit particle "atha" (अथ).[26] However, contemporary Indologist Asko Parpola proposes a borrowing from Dravidian "*ām" meaning "'it is so', 'let it be so', 'yes'", a contraction of "*ākum", cognate with modern Tamil "ām" (ஆம்) meaning "yes".[26][27] In the Jaffna Tamil dialect spoken in Sri Lanka, aum' is the word for yes.[citation needed]

Regardless of its original meaning, the syllable Om evolves to mean many abstract ideas even in the earliest Upanishads. Max Müller and other scholars state that these philosophical texts recommend Om as a "tool for meditation" and explain the various meanings that the syllable may hold in the mind of one meditating, ranging from "artificial and senseless" to the "highest concepts such as the cause of the Universe, essence of life, Brahman, Atman, and Self-knowledge".[28][29]

The syllable Om is first mentioned in the Upanishads. It has been associated with various concepts, such as "cosmic sound", "mystical syllable", "affirmation to something divine", or as symbolism for abstract spiritual concepts in the Upanishads.[9] In the Aranyaka and the Brahmana layers of Vedic texts, the syllable is so widespread and linked to knowledge, that it stands for the "whole of Veda".[9] The symbolic foundations of Om are repeatedly discussed in the oldest layers of the early Upanishads.[30][31] The Aitareya Brahmana of Rig Veda, in section 5.32, suggests that the three phonetic components of Om (a + u + m) correspond to the three stages of cosmic creation, and when it is read or said, it celebrates the creative powers of the universe.[9][32] However, in the eight anuvaka of the Taittiriya Upanishad, which consensus research indicates was formulated around the same time or preceding Aitareya Brahmana, the sound Aum is attributed to reflecting the inner part of the word Brahman. Put another way, it is the Brahman, in the form of a word.[33] The Brahmana layer of Vedic texts equate Om with bhur-bhuvah-svah, the latter symbolising "the whole Veda". They offer various shades of meaning to Om, such as it being "the universe beyond the sun", or that which is "mysterious and inexhaustible", or "the infinite language, the infinite knowledge", or "essence of breath, life, everything that exists", or that "with which one is liberated".[9] The Samaveda, the poetical Veda, orthographically maps Om to the audible, the musical truths in its numerous variations (Oum, Aum, Ovā Ovā Ovā Um, etc.) and then attempts to extract musical meters from it.[9]

Pronunciation[edit]

When occurring within spoken Classical Sanskrit, the syllable is subject to the normal rules of sandhi in Sanskrit grammar, with the additional peculiarity that the initial o of "Om" is the guṇa vowel grade of u, not the vṛddhi grade, and is therefore pronounced as a monophthong with a long vowel ([oː]), ie. ōm not aum.[B][34] Furthermore, the final m is often assimilated into the preceding vowel as nasalisation (raṅga). As a result, Om is regularly pronounced [õː] in the context of Sanskrit.

However, this o reflects the older Vedic Sanskrit diphthong au, which at that stage in the language's history had not yet monophthongised to o. This being so, the syllable Om is often archaically considered as consisting of three phonemes: "a-u-m".[35][36][37][38] Accordingly, some denominations maintain the archaic diphthong au viewing it to be more authentic and closer to the language of the Vedas.

In the context of the Vedas, particularly the Vedic Brahmanas, the vowel is often pluta ("three times as long"), indicating a length of three morae (trimātra), that is, the time it takes to say three light syllables. Additionally, a diphthong becomes pluta with the prolongation of its first vowel.[34] When e and o undergo pluti they typically revert to the original diphthongs with the initial a prolonged,[39] realised as an overlong open back unrounded vowel (ā̄um or a3um [ɑːːum]). This extended duration is emphasised by denominations who regard it as more authentically Vedic, such as Arya Samaj.

However, Om is also attested in the Upanishads without pluta,[C] and many languages related to or influenced by Classical Sanskrit, such as Hindustani, share its pronunciation of Om ([õː] or [oːm]).

Written representations[edit]

South Asia[edit]

Statue depicting Shiva as the Nataraja dancing in a posture resembling the Devangari ligature for Om; Joseph Campbell argued that the Nataraja statue represents Om as a symbol of the entirety of "consciousness, universe" and "the message that God is within a person and without"[40]

Nagari or Devanagari representations are found epigraphically on sculpture dating from Medieval India and on ancient coins in regional scripts throughout South Asia. Om is represented in Devanagari as ओम्, composed of four elements: the vowel letter अ (a), the vowel diacritic ो (o), the consonant letter म (m), and the virama stroke ् which indicates the absence of an implied final vowel. Historically, the combination ओ represented a diphthong, often transcribed as au, but it now represents a long vowel, ō. (See above.) The syllable is sometimes written ओ३म्, where ३ (i.e., the digit "3") explicitly indicates pluta ('three times as long') which is otherwise only implied. For this same reason Om may also be written ओऽम् in languages such as Hindi, with the avagraha (ऽ) being used to indicate prolonging the vowel sound. (However, this differs from the usage of the avagraha in Sanskrit, where it would instead indicate the prodelision of the initial vowel.) Om may also be written ओं, with an anusvāra reflecting the pronunciation of [õː] in languages such as Hindi. In languages such as Urdu and Sindhi Om may be written اوم‎ in Arabic script, although speakers of these languages may also use Devanagari representations.

The commonly seen representation of the syllable Om, ॐ, is a cursive ligature in Devanagari, combining अ (a) with उ (u) and the chandrabindu (ँ, ṃ). In Unicode, the symbol is encoded at U+0950 ॐ DEVANAGARI OM and at U+1F549 🕉 OM SYMBOL as a "generic symbol independent of Devanagari font".

In some South Asian writing systems, the Om symbol has been simplified further. In Bengali and Assamese Om is written simply as ওঁ without an additional curl. In languages such as Bengali differences in pronunciation compared to Sanskrit have made the addition of a curl for u redundant. Although the spelling is simpler, the pronunciation remains [õː]. Similarly, in Odia Om is written as ଓଁ without an additional diacritic.

In Tamil, Om is written as ௐ, a ligature of ஓ (ō) and ம் (m), while in Kannada, Telugu, and Malayalam, Om is written simply as the letter for ō followed by anusvāra (ಓಂ, ఓం, and ഓം, respectively).

There have been proposals that the Om syllable may already have had written representations in Brahmi script, dating to before the Common Era. A proposal by Deb (1921) held that the swastika is a monogrammatic representation of the syllable Om, wherein two Brahmi /o/ characters (U+11011 𑀑 BRAHMI LETTER O) were superposed crosswise and the 'm' was represented by dot.[41] A commentary in Nature (1922) considers this theory questionable and unproven.[42] A. B. Walawalkar (1951) proposed that Om was represented using the Brahmi symbols for "A", "U", and "M" (𑀅𑀉𑀫), and that this may have influenced the unusual epigraphical features of the symbol ॐ for Om.[43][44] Parker (1909) wrote that an "Aum monogram", distinct from the swastika, is found among Tamil-Brahmi inscriptions in Sri Lanka,[45] including Anuradhapura era coins, dated from the 1st to 4th centuries CE, which are embossed with Om along with other symbols.[46]

East and Southeast Asia[edit]

The Om symbol, with epigraphical variations, is also found in many Southeast Asian countries.

In Southeast Asia, the Om symbol is widely conflated with that of the unalome; originally a representation of the Buddha's urna curl and later a symbol of the path to nirvana, it is a popular yantra in Southeast Asia, particularly in Cambodia and Thailand. It frequently appears in sak yant religious tattoos, and has been a part of various flags and official emblems such as in the Thong Chom Klao of King Rama IV (r. 1851–1868)[47] and the present-day royal arms of Cambodia.[48]

The Khmer adopted the symbol since the 1st century during the Kingdom of Funan, where it is also seen on artefacts from Angkor Borei, once the capital of Funan. The symbol is seen on numerous Khmer statues from Chenla to Khmer Empire periods and still in used until the present day.[49][50][better source needed]

In Chinese characters, Om is typically transliterated as either 唵 (pinyin: ǎn) or 嗡 (pinyin: wēng).

Representation in various scripts[edit]

Northern Brahmic[edit]

Southern Brahmic[edit]

East Asian[edit]

Om in East Asian scripts

Other[edit]

Om in other scripts

Hinduism[edit]

Om appears frequently in Hindu texts and scriptures, notably appearing in the first verse of the Rigveda[D]
Part of a series on
Hinduism
Origins
Traditions
Deities
Concepts
Practices
Philosophical schools
Gurus, sants, philosophers
Texts
Society
Other topics

In Hinduism, Om is one of the most important spiritual sounds.[3] The syllable is often found at the beginning and the end of chapters in the Vedas, the Upanishads, and other Hindu texts,[9] and is often chanted either independently or before a mantra, as a sacred spiritual incantation made before and during the recitation of spiritual texts, during puja and private prayers, in ceremonies of rites of passages (sanskara) such as weddings, and during meditative and spiritual activities such as yoga.[11][12]

It is the most sacred syllable symbol and mantra of Brahman,[51] which is the ultimate reality, consciousness or Atman (Self within).[7][8][4][5][52]

It is called the Shabda Brahman (Brahman as sound) and believed to be the primordial sound (pranava) of the universe.[53]

Vedas[edit]

Om came to be used as a standard utterance at the beginning of mantras, chants or citations taken from the Vedas. For example, the Gayatri mantra, which consists of a verse from the Rigveda Samhita (RV 3.62.10), is prefixed not just by Om but by Om followed by the formula bhūr bhuvaḥ svaḥ.[54] Such recitations continue to be in use in Hinduism, with many major incantations and ceremonial functions beginning and ending with Om.[16]

Brahmanas[edit]

Aitareya Brahmana[edit]

The Aitareya Brahmana (7.18.13) explains Om as "an acknowledgment, melodic confirmation, something that gives momentum and energy to a hymn".[3]

Om is the agreement (pratigara) with a hymn. Likewise is tathā = 'so be it' [the agreement] with a [worldly] song (gāthā) [= the applause]. But Om is something divine, and tathā is something human.

— Aitareya Brahmana, 7.18.13[3]

Upanishads[edit]

Ōṃ is given many meanings and layers of symbolism in the Upanishads, including "the sacred sound, the Yes!, the Vedas, the udgitha (song of the universe), the infinite, the all encompassing, the whole world, the truth, the Ultimate Reality, the finest essence, the cause of the universe, the essence of life, the Brahman, the ātman, the vehicle of deepest knowledge, and self-knowledge (ātma jñāna)".[29]
Chandogya Upanishad[edit]

The Chandogya Upanishad is one of the oldest Upanishads of Hinduism. It opens with the recommendation that "let a man meditate on Om".[55] It calls the syllable Om as udgitha (उद्गीथ; song, chant), and asserts that the significance of the syllable is thus: the essence of all beings is earth, the essence of earth is water, the essence of water are the plants, the essence of plants is man, the essence of man is speech, the essence of speech is the Rigveda, the essence of the Rigveda is the Samaveda, and the essence of Samaveda is the udgitha (song, Om).[56]

Ṛc (ऋच्) is speech, states the text, and sāman (सामन्) is breath; they are pairs, and because they have love for each other, speech and breath find themselves together and mate to produce a song.[55][56] The highest song is Om, asserts section 1.1 of Chandogya Upanishad. It is the symbol of awe, of reverence, of threefold knowledge because Adhvaryu invokes it, the Hotr recites it, and Udgatr sings it.[56][57]

The second volume of the first chapter continues its discussion of syllable Om, explaining its use as a struggle between Devas (gods) and Asuras (demons).[58] Max Muller states that this struggle between gods and demons is considered allegorical by ancient Indian scholars, as good and evil inclinations within man, respectively.[59] The legend in section 1.2 of Chandogya Upanishad states that gods took the Udgitha (song of Om) unto themselves, thinking, "with this song we shall overcome the demons".[60] The syllable Om is thus implied as that which inspires the good inclinations within each person.[59][60]

Chandogya Upanishad's exposition of syllable Om in its opening chapter combines etymological speculations, symbolism, metric structure and philosophical themes.[57][61] In the second chapter of the Chandogya Upanishad, the meaning and significance of Om evolves into a philosophical discourse, such as in section 2.10 where Om is linked to the Highest Self,[62] and section 2.23 where the text asserts Om is the essence of three forms of knowledge, Om is Brahman and "Om is all this [observed world]".[63]

Katha Upanishad[edit]

The Katha Upanishad is the legendary story of a little boy, Nachiketa, the son of sage Vājaśravasa, who meets Yama, the Vedic deity of death. Their conversation evolves to a discussion of the nature of man, knowledge, Atman (Self) and moksha (liberation).[64] In section 1.2, Katha Upanishad characterises knowledge (vidyā) as the pursuit of the good, and ignorance (avidyā) as the pursuit of the pleasant.[65] It teaches that the essence of the Veda is to make man liberated and free, look past what has happened and what has not happened, free from the past and the future, beyond good and evil, and one word for this essence is the word Om.[66]

The word which all the Vedas proclaim,
That which is expressed in every Tapas (penance, austerity, meditation),
That for which they live the life of a Brahmacharin,
Understand that word in its essence: Om! that is the word.
Yes, this syllable is Brahman,
This syllable is the highest.
He who knows that syllable,
Whatever he desires, is his.

— Katha Upanishad 1.2.15-1.2.16[66]
Maitri Upanishad[edit]
A Pahari painting of Om (ओं), c. 1780-1800, decorated with deities: Shiva and Shakti (could be Vaishnavi or Siddhidatri); Vishnu and Lakshmi seated upon Shesha; Harihara (Vishnu-Shiva fusion deity); Brahma; and Dattatreya as a representation of the Trimurti (top-to-bottom, left-to-right)

The Maitrayaniya Upanishad in sixth Prapathakas (lesson) discusses the meaning and significance of Om. The text asserts that Om represents Brahman-Atman. The three roots of the syllable, states the Maitri Upanishad, are A + U + M.[67]

The sound is the body of Self, and it repeatedly manifests in three:

  • as gender-endowed body – feminine, masculine, neuter;
  • as light-endowed body – Agni, Vayu, and Aditya;
  • as deity-endowed body – Brahma, Rudra,[E] and Vishnu;
  • as mouth-endowed body – garhapatya, dakshinagni, and ahavaniya;[F]
  • as knowledge-endowed body – Rig, Saman, and Yajur;[G]
  • as world-endowed body – bhūr, bhuvaḥ, and svaḥ;[H]
  • as time-endowed body – past, present, and future;
  • as heat-endowed body – breath, fire, and Sun;
  • as growth-endowed body – food, water, and Moon;
  • as thought-endowed body – intellect, mind, and psyche.[67][68]

Brahman exists in two forms – the material form, and the immaterial formless.[69] The material form is changing, unreal. The immaterial formless is not changing, real. The immortal formless is truth, the truth is the Brahman, the Brahman is the light, the light is the Sun which is the syllable Om as the Self.[70][71][I]

The world is Om, its light is Sun, and the Sun is also the light of the syllable Om, asserts the Upanishad. Meditating on Om, is acknowledging and meditating on the Brahman-Atman (Self).[67]

Mundaka Upanishad[edit]
Shri Yantra with Om (ௐ) at its center, Sri Mariamman Temple, Singapore; yantras are frequently used as aids in Hindu meditation

The Mundaka Upanishad in the second Mundakam (part), suggests the means to knowing the Atman and the Brahman are meditation, self-reflection, and introspection and that they can be aided by the symbol Om. It uses a bow and arrow analogy, where the bow symbolizes the focused mind, the arrow symbolizes the self (Atman), and the target represents the ultimate reality (Brahman).[73][74]

That which is flaming, which is subtler than the subtle,
on which the worlds are set, and their inhabitants –
That is the indestructible Brahman.[J]
It is life, it is speech, it is mind. That is the real. It is immortal.
It is a mark to be penetrated. Penetrate It, my friend.

Taking as a bow the great weapon of the Upanishad,
one should put upon it an arrow sharpened by meditation,
Stretching it with a thought directed to the essence of That,
Penetrate[K] that Imperishable as the mark, my friend.

Om is the bow, the arrow is the Self, Brahman the mark,
By the undistracted man is It to be penetrated,
One should come to be in It,
as the arrow becomes one with the mark.

— Mundaka Upanishad 2.2.2 – 2.2.4[75][76]

Adi Shankara, in his review of the Mundaka Upanishad, states Om as a symbolism for Atman (Self).[77]

Mandukya Upanishad[edit]

The Mandukya Upanishad opens by declaring, "Om!, this syllable is this whole world".[78] Thereafter, it presents various explanations and theories on what it means and signifies.[79] This discussion is built on a structure of "four fourths" or "fourfold", derived from A + U + M + "silence" (or without an element).[78][79]

  • Om as all states of Time.
    In verse 1, the Upanishad states that time is threefold: the past, the present and the future, that these three are Om. The four fourth of time is that which transcends time, that too is Om expressed.[79]
  • Om as all states of Ātman .
    In verse 2, states the Upanishad, everything is Brahman, but Brahman is Atman (the Self), and that the Atman is fourfold.[78] Johnston summarizes these four states of Self, respectively, as seeking the physical, seeking inner thought, seeking the causes and spiritual consciousness, and the fourth state is realizing oneness with the Self, the Eternal.[80]
  • Om as all states of Consciousness.
    In verses 3 to 6, the Mandukya Upanishad enumerates four states of consciousness: wakeful, dream, deep sleep, and the state of ekatma (being one with Self, the oneness of Self).[79] These four are A + U + M + "without an element" respectively.[79]
  • Om as all of Knowledge.
    In verses 9 to 12, the Mandukya Upanishad enumerates fourfold etymological roots of the syllable Om. It states that the first element of Om is A, which is from Apti (obtaining, reaching) or from Adimatva (being first).[78] The second element is U, which is from Utkarsa (exaltation) or from Ubhayatva (intermediateness).[79] The third element is M, from Miti (erecting, constructing) or from Mi Minati, or apīti (annihilation).[78] The fourth is without an element, without development, beyond the expanse of universe. In this way, states the Upanishad, the syllable Om is indeed the Atman (the self).[78][79]
Shvetashvatara Upanishad[edit]

The Shvetashvatara Upanishad, in verses 1.14 to 1.16, suggests meditating with the help of syllable Om, where one's perishable body is like one fuel-stick and the syllable Om is the second fuel-stick, which with discipline and diligent rubbing of the sticks unleashes the concealed fire of thought and awareness within. Such knowledge, asserts the Upanishad, is the goal of Upanishads.[81][82] The text asserts that Om is a tool of meditation empowering one to know the God within oneself, to realize one's Atman (Self).[83]

The Hindu deity Ganesha is sometimes referred to as "oṃkārasvarūpa" (Omkara is his form) and used as the symbol for Upanishadic concept of Brahman.[84][85]
Ganapati Upanishad[edit]
See also: Ganesha § Om, and Ganapatya

The Ganapati Upanishad asserts that Ganesha is same as Brahma, Vishnu, Shiva, all deities, the universe, and Om.[86]

(O Lord Ganapati!) You are (the Trimurti) Brahma, Vishnu, and Mahesa. You are Indra. You are fire [Agni] and air [Vāyu]. You are the sun [Sūrya] and the moon [Chandrama]. You are Brahman. You are (the three worlds) Bhuloka [earth], Antariksha-loka [space], and Swargaloka [heaven]. You are Om. (That is to say, You are all this).

— Gaṇapatya Atharvaśīrṣa 6[87]

Jaiminiya Upanishad Brahmana[edit]

The Jaiminiya Upanishad Brahmana, a Samavedic text, outlines a story where those who chant Om can achieve the same rewards as deities. However, the gods are concerned about humans ascending to their realm. To address this concern, a compromise is reached between the gods and Death. Humans can attain immortality, but it involves relinquishing their physical bodies to Death. This immortality entails an extended celestial existence after a long earthly life, where the practitioner aspires to acquire a divine self (atman) in a non-physical form, allowing them to reside eternally in the heavenly realm.[88]

Ramayana[edit]

In Valmiki's Ramayana, Rama is identified with Om, with Brahma saying to Rama:

"You are the sacrificial performance. You are the sacred syllable Vashat (on hearing which the Adhvaryu priest casts the oblation to a deity into the sacrificial fire). You are the mystic syllable OM. You are higher than the highest. People neither know your end nor your origin nor who you are in reality. You appear in all created beings in the cattle and in brahmanas. You exist in all quarters, in the sky, in mountains and in rivers."

— Ramayana, Yuddha Kanda, Sarga 117[89]

Bhagavad Gita[edit]

An illustration of Om from a Mahabharata manuscript, 1795, decorated with murtis of Surya, Brahma, and Vishnu to the left, Shakti (could be Maheshwari) on the chandrabindu point, and Shiva (holding a trishula) to the right

The Bhagavad Gita, in the Epic Mahabharata, mentions the meaning and significance of Om in several verses. According to Jeaneane Fowler, verse 9.17 of the Bhagavad Gita synthesizes the competing dualistic and monist streams of thought in Hinduism, by using "Om which is the symbol for the indescribable, impersonal Brahman".[90]

"Of this universe, I am the Father; I am also the Mother, the Sustainer, and the Grandsire. I am the purifier, the goal of knowledge, the sacred syllable Om. I am the Ṛig Veda, Sāma Veda, and the Yajur Veda."

— Krishna to Arjuna, Bhagavad Gita 9.17[91][90]

The significance of the sacred syllable in the Hindu traditions, is similarly highlighted in other verses of the Gita, such as verse 17.24 where the importance of Om during prayers, charity and meditative practices is explained as follows:[92]

"Therefore, uttering Om, the acts of yagna (fire ritual), dāna (charity) and tapas (austerity) as enjoined in the scriptures, are always begun by those who study the Brahman."

— Bhagavad Gita 17.24[92][93]

Puranas[edit]

The medieval era texts of Hinduism, such as the Puranas adopt and expand the concept of Om in their own ways, and to their own theistic sects.

Vaishnava traditions[edit]

The Vaishnava Garuda Purana equates the recitation of Om with obeisance to Vishnu.[94] According to the Vayu Purana,[citation needed] Om is the representation of the Hindu Trimurti, and represents the union of the three gods, viz. A for Brahma, U for Vishnu and M for Shiva.[95] The Bhagavata Purana (9.14.46-48) identifies the Pranava as the root of all Vedic mantras, and describes the combined letters of a-u-m as an invocation of seminal birth, initiation, and the performance of sacrifice (yajña).[96]

Shaiva traditions[edit]

Om symbol with a trishula at Kanaka Durga Temple, Vijayawada

In Shaiva traditions, the Shiva Purana highlights the relation between deity Shiva and the Pranava or Om. Shiva is declared to be Om, and that Om is Shiva.[97] After this, an epithet of Shiva is Omkareshwar, the Lord, Ishvara, of oṃkāra.

Shakta traditions[edit]

In the thealogy of Shakta traditions, Om connotes the female divine energy, Adi Parashakti, represented in the Tridevi: A for the creative energy (the Shakti of Brahma), Mahasaraswati, U for the preservative energy (the Shakti of Vishnu), Mahalakshmi, and M for the destructive energy (the Shakti of Shiva), Mahakali. The 12th book of the Devi-Bhagavata Purana describes the Goddess as the mother of the Vedas, the Adya Shakti (primal energy, primordial power), and the essence of the Gayatri mantra.[98][99][100]

Other texts[edit]

Radha and Krishna intertwined with an Om (ওঁ) and surrounded by scenes from their life

Yoga Sutra[edit]

The aphoristic verse 1.27 of Pantanjali's Yogasutra links Om to Yoga practice, as follows:

तस्य वाचकः प्रणवः ॥२७॥
His word is Om.

— Yogasutra 1.27[101]

Johnston states this verse highlights the importance of Om in the meditative practice of yoga, where it symbolises the three worlds in the Self; the three times – past, present, and future eternity; the three divine powers – creation, preservation, and transformation in one Being; and three essences in one Spirit – immortality, omniscience, and joy. It is, asserts Johnston, a symbol for the perfected Spiritual Man.[101]

Chaitanya Charitamrita[edit]

In Krishnava traditions, Krishna is revered as Svayam Bhagavan, the Supreme Lord himself, and Om is interpreted in light of this. According to the Chaitanya Charitamrita, Om is the sound representation of the Supreme Lord. A is said to represent Bhagavan Krishna (Vishnu), U represents Srimati Radharani (Mahalakshmi), and M represents jiva, the Self of the devotee.[102][103]

Jainism[edit]

Painting illustrating the Jain Om symbol, from Jaipur, c. 1840
See also: Jainism and non-creationism and Jain symbols § Om

In Jainism, Om is considered a condensed form of reference to the Pañca-Parameṣṭhi by their initials A+A+A+U+M (o3m).

The Dravyasamgraha quotes a Prakrit line:[104]

ओम एकाक्षर पञ्चपरमेष्ठिनामादिपम् तत्कथमिति चेत अरिहंता असरीरा आयरिया तह उवज्झाया मुणियां
Oma ekākṣara pañca-parameṣṭhi-nāmā-dipam tatkathamiti cheta "arihatā asarīrā āyariyā taha uvajjhāyā muṇiyā".
AAAUM [or just "Om"] is the one syllable short form of the initials of the five supreme beings [pañca-parameṣṭhi]: "Arihant, Ashariri, Acharya, Upajjhaya, Muni".[105]

By extension, the Om symbol is also used in Jainism to represent the first five lines of the Namokar mantra,[106] the most important part of the daily prayer in the Jain religion, which honours the Pañca-Parameṣṭhi. These five lines are (in English): "(1.) veneration to the Arhats, (2.) veneration to the perfect ones, (3.) veneration to the masters, (4.) veneration to the teachers, (5.) veneration to all the monks in the world".[104]

Buddhism[edit]

Om is often used in some later schools of Buddhism, for example Tibetan Buddhism, which was influenced by Hinduism and Tantra.[107][108]

In East Asian Buddhism, Om is often transliterated as the Chinese character 唵 (pinyin ǎn) or 嗡 (pinyin wēng).

Tibetan Buddhism and Vajrayana[edit]

The mantra om mani padme hum written in Tibetan script on the petals of a sacred lotus around the syllable hrih at the center; Om is written on the top petal in white

In Tibetan Buddhism, Om is often placed at the beginning of mantras and dharanis. Probably the most well known mantra is "Om mani padme hum", the six syllable mantra of the Bodhisattva of compassion, Avalokiteśvara. This mantra is particularly associated with the four-armed Ṣaḍākṣarī form of Avalokiteśvara. Moreover, as a seed syllable (Bīja mantra), Om is considered sacred and holy in Esoteric Buddhism.[109]

Some scholars interpret the first word of the mantra oṃ maṇi padme hūṃ to be auṃ, with a meaning similar to Hinduism – the totality of sound, existence, and consciousness.[110][111]

Oṃ has been described by the 14th Dalai Lama as "composed of three pure letters, A, U, and M. These symbolize the impure body, speech, and mind of everyday unenlightened life of a practitioner; they also symbolize the pure exalted body, speech and mind of an enlightened Buddha".[112][113] According to Simpkins, Om is a part of many mantras in Tibetan Buddhism and is a symbolism for wholeness, perfection, and the infinite.[114]

Japanese Buddhism[edit]

Nio statues in Kyoto prefecture of Japan, are interpreted as saying the start (open mouth) and the end (closed mouth) of syllable "AUM"[115][116]

A-un[edit]

See also: Om mani padme hum

The term A-un (阿吽) is the transliteration in Japanese of the two syllables "a" and "hūṃ", written in Devanagari as अहूँ. In Japanese, it is often conflated with the syllable Om. The original Sanskrit term is composed of two letters, the first (अ) and the last (ह) letters of the Devanagari abugida, with diacritics (including anusvara) on the latter indicating the "-ūṃ" of "hūṃ". Together, they symbolically represent the beginning and the end of all things.[117] In Japanese Mikkyō Buddhism, the letters represent the beginning and the end of the universe.[118] This is comparable to Alpha and Omega, the first and last letters of the Greek alphabet, similarly adopted by Christianity to symbolise Christ as the beginning and end of all.

The term a-un is used figuratively in some Japanese expressions as "a-un breathing" (阿吽の呼吸, a-un no kokyū) or "a-un relationship" (阿吽の仲, a-un no naka), indicating an inherently harmonious relationship or nonverbal communication.

Niō guardian kings and komainu lion-dogs[edit]

Main articles: Niō and Komainu

The term is also used in Buddhist architecture and Shinto to describe the paired statues common in Japanese religious settings, most notably the Niō (仁王) and the komainu (狛犬).[117] One (usually on the right) has an open mouth regarded by Buddhists as symbolically speaking the "A" syllable; the other (usually on the left) has a closed mouth, symbolically speaking the "Un" syllable. The two together are regarded as saying "A-un". The general name for statues with an open mouth is agyō (阿形, lit. "a" shape), that for those with a closed mouth ungyō (吽形, lit. "'un' shape").[117]

Niō statues in Japan, and their equivalent in East Asia, appear in pairs in front of Buddhist temple gates and stupas, in the form of two fierce looking guardian kings (Vajrapani).[115][116]

Komainu, also called lion-dogs, found in Japan, Korea and China, also occur in pairs before Buddhist temples and public spaces, and again, one has an open mouth (Agyō), the other closed (Ungyō).[119][120][121]

Some a-un pairs
  • An ungyō komainu
    An ungyō komainu
    •  
  • An agyō komainu
    An agyō komainu
    •  
  • Ungyō Niō at the Central Gate of Hōryū-ji
    Ungyō Niō at the Central Gate of Hōryū-ji
    •  
  • Agyō Niō at the Central Gate of Hōryū-ji
    Agyō Niō at the Central Gate of Hōryū-ji

Sikhism[edit]

Main article: Ik Onkar
Ik Onkar of Sikhism

Ik Onkar (Punjabi: ਇੱਕ ਓਅੰਕਾਰ; iconically represented as ੴ) are the first words of the Mul Mantar, which is the opening verse of the Guru Granth Sahib, the Sikh scripture.[122] Combining the numeral one ("Ik") and "Onkar", Ik Onkar literally means "one Om ";[123] [L] these words are a statement that there is "one God",[124] understood to refer to the "absolute monotheistic unity of God"[122] and implying "singularity in spite of the seeming multiplicity of existence".[125][M]

According to Pashaura Singh, Onkar is used frequently as invocation in Sikh scripture; it is the foundational word (shabad), the seed of Sikh scripture, and the basis of the "whole creation of time and space".[126]

Ik Onkar is a significant name of God in the Guru Granth Sahib and Gurbani, states Kohli, and occurs as "Aum" in the Upanishads and where it is understood as the abstract representation of three worlds (Trailokya) of creation.[127][N] According to Wazir Singh, Onkar is a "variation of Om (Aum) of the ancient Indian scriptures (with a change in its orthography), implying the unifying seed-force that evolves as the universe".[128] Guru Nanak wrote a poem entitled Onkar in which, states Doniger, he "attributed the origin and sense of speech to the Divinity, who is thus the Om-maker".[122]

Onkar ('the Primal Sound') created Brahma, Onkar fashioned the consciousness,
From Onkar came mountains and ages, Onkar produced the Vedas,
By the grace of Onkar, people were saved through the divine word,
By the grace of Onkar, they were liberated through the teachings of the Guru.

— Ramakali Dakkhani, Adi Granth 929-930, Translated by Pashaura Singh[126]

"Onkar" is the primordial sound/word. It is the soundless word (anahat naad or anahad naad). It is both the source as well as manifestation of the source. "Onkar" pervades the entire creation. The soundless sound is present everywhere and inside everything including us. In Sikhism, the Guru Granth Sahib is manifested form of this "Onkar". Hence, the Guru Granth Sahib is called "Shabad Guru". Shabad (word) is Guru and Guru itself is the Primordial Sound "Onkar" (God).[citation needed]

Thelema[edit]

For both symbolic and numerological reasons, Aleister Crowley adapted aum into a Thelemic magical formula, AUMGN, adding a silent 'g' (as in the word 'gnosis') and a nasal 'n' to the m to form the compound letter 'MGN'; the 'g' makes explicit the silence previously only implied by the terminal 'm' while the 'n' indicates nasal vocalisation connoting the breath of life and together they connote knowledge and generation. Together these letters, MGN, have a numerological value of 93, a number with polysemic significance in Thelema. Om appears in this extended form throughout Crowley's magical and philosophical writings, notably appearing in the Gnostic Mass. Crowley discusses its symbolism briefly in section F of Liber Samekh and in detail in chapter 7 of Magick (Book 4).[129][130][131][132]

Modern reception[edit]

The Brahmic script Om-ligature has become widely recognized in Western counterculture since the 1960s, mostly in its standard Devanagari form (ॐ), but the Tibetan Om (ༀ) has also gained limited currency in popular culture.[133]

In meditation[edit]

Further information: Pranava yoga

Meditating and chanting of Om can be done by first concentrating on a picture of Om and then effortlessly mentally chanting the mantra. Meditating and mental chanting have been said[by whom?] to improve the physiological state of the person by increasing alertness and sensory sensitivity.[134][unreliable source?]

See also[edit]

Notes[edit]

  1. ^ ॐ (U+0950)
  2. ^ ૐ (U+0AD0)
  3. ^ ओम् (U+0913 & U+092E & U+094D)
  4. ^ ওঁ (U+0993 & U+0981)
  5. ^ ੴ (U+0A74)
  6. ^ ꣽ (U+A8FD)
  7. ^ ᰣᰨᰵ‎ (U+1C23 & U+1C28 & U+1C35)
  8. ^ ᤀᤥᤱ (U+1900 & U+1925 & U+1931)
  9. ^ ꫲ (U+AAF2)
  10. ^ 𑘌𑘽‎ (U+1160C & U+1163D)
  11. ^ ଓଁ (U+0B13 & U+0B01)
  12. ^ ଓ‍ଁ (U+0B13 & U+200D & U+0B01)
  13. ^ 𑑉‎ (U+11449)
  14. ^ 𑇄 (U+111C4)
  15. ^ 𑖌𑖼 (U+1158C & U+115BC)
  16. ^ 𑩐𑩖𑪖‎ (U+11A50 & U+11A55 & U+11A96)
  17. ^ 𑚈𑚫 (U+11688 & U+116AB)
  18. ^ ༀ (U+0F00)
  19. ^ 𑓇‎ (U+114C7)
  20. ^ ᬒᬁ (U+1B12 & U+1B01)
  21. ^ ဥုံ (U+1025 & U+102F & U+1036)
  22. ^ 𑄃𑄮𑄀 (U+11103 & U+1112E & U+11100)
  23. ^ ꨯꩌ (U+AA05 & U+AA4C)
  24. ^ ꨀꨯꨱꩌ (U+AA00 & U+AA2F & U+AA31 & U+AA4C)
  25. ^ 𑍐 (U+11350)
  26. ^ ꦎꦴꦀ (U+A98E & U+A980 & U+A9B4)
  27. ^ ಓಂ (U+0C93 & U+0C82)
  28. ^ ឱំ (U+17B1 & U+17C6)
  29. ^ ៚ (U+17DA)
  30. ^ ໂອໍ (U+0EAD & U+0EC2 & U+0ECD)
  31. ^ ഓം (U+0D13 & U+0D02)
  32. ^ ඕං (U+0D95 & U+0D82)
  33. ^ ௐ (U+0BD0)
  34. ^ ఓం (U+0C13 & U+0C02)
  35. ^ โอํ (U+0E2D & U+0E42 & U+0E4D)
  36. ^ ๛ (U+0E5B)
  37. ^ 唵 (U+5535)
  38. ^ 옴 (U+C634)
  39. ^ オーム (U+30AA & U+30FC & U+30E0)
  40. ^ ᢀᠣᠸᠠ (U+1826 & U+1838 & U+1820 & U+1880)
  41. ^ އޮމ (U+0787 & U+07AE & U+0789)
  42. ^ 𑣿‎ (U+118FF)
  1. ^ Praṇava Upaniṣad in Gopatha Brāhmaṇa 1.1.26 and Uṇādisūtra 1.141/1.142
  2. ^ see Pāṇini, Aṣṭādhyāyī 6.1.95
  3. ^ see Māṇḍūkya Upaniṣad 8-12, composed in Classical Sanskrit, which describes Om as having three mātras corresponding to the three letters a-u-m
  4. ^ in the early 19th-century manuscript above Om is written अउ३म् with "अउ" as ligature as in ॐ without chandrabindu
  5. ^ later called Shiva
  6. ^ this is a reference to the three major Vedic fire rituals
  7. ^ this is a reference to the three major Vedas
  8. ^ this is a reference to the three worlds of the Vedas
  9. ^ Sanskrit original, quote: द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं च । अथ यन्मूर्तं तदसत्यम् यदमूर्तं तत्सत्यम् तद्ब्रह्म तज्ज्योतिः यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्माभवत्[72]
  10. ^ Hume translates this as "imperishable Aksara", Max Muller translates it as "indestructible Brahman"; see: Max Muller, The Upanishads, Part 2, Mundaka Upanishad, Oxford University Press, page 36 and Robert Hume, "Thirteen Principal Upanishads" [1], page 367
  11. ^ The Sanskrit word used is Vyadh, which means both "penetrate" and "know"; Robert Hume uses penetrate, but mentions the second meaning; see: Robert Hume, Mundaka Upanishad, Thirteen Principal Upanishads, Oxford University Press, page 372 with footnote 1
  12. ^ Quote: "While Ek literally means One, Onkar is the equivalent of the Hindu "Om" (Aum), the one syllable sound representing the holy trinity of Brahma, Vishnu and Shiva - the God in His entirety."[123]
  13. ^ Quote: "the 'a,' 'u,' and 'm' of aum have also been explained as signifying the three principles of creation, sustenance and annihilation. ... aumkār in relation to existence implies plurality, ... but its substitute Ik Onkar definitely implies singularity in spite of the seeming multiplicity of existence. ..."[125]
  14. ^ Quote: "Ik Aumkara is a significant name in Guru Granth Sahib and appears in the very beginning of Mul Mantra. It occurs as Aum in the Upanishads and in Gurbani, the Onam Akshara (the letter Aum) has been considered as the abstract of three worlds (p. 930). According to Brihadaranyaka Upanishad "Aum" connotes both the transcendent and immanent Brahman."[127]

References[edit]

  1. ^ Jump up to:a b Jones, Constance; Ryan, James D. (2006). Encyclopedia of Hinduism. Infobase Publishing. pp. 319–20. ISBN 978-0-8160-7564-5.
  2. ^ Jump up to:a b Beck, Guy L. (2012). Sonic liturgy: ritual and music in Hindu tradition. Columbia: University of South Carolina Press. p. 25. ISBN 978-1-61117-108-2. OCLC 824698506.
  3. ^ Jump up to:a b c d Wilke, Annette; Moebus, Oliver (2011). Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism. Berlin: De Gruyter. p. 435. ISBN 978-3110181593.
  4. ^ Jump up to:a b James Lochtefeld (2002), "Om", The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing. ISBN 978-0823931804, page 482
  5. ^ Jump up to:a b Holdrege, Barbara A. (1996). Veda and Torah: Transcending the Textuality of Scripture. SUNY Press. p. 57. ISBN 978-0-7914-1640-2.
  6. ^ "Om". Merriam-Webster (2013), Pronounced: \ˈōm\
  7. ^ Jump up to:a b David Leeming (2005), The Oxford Companion to World Mythology, Oxford University Press, ISBN 978-0195156690, page 54
  8. ^ Jump up to:a b Hajime Nakamura, A History of Early Vedānta Philosophy, Part 2, Motilal Banarsidass, ISBN 978-8120819634, page 318
  9. ^ Jump up to:a b c d e f g h Annette Wilke and Oliver Moebus (2011), Sound and Communication: An Aesthetic Cultural History of Sanskrit Hinduism, De Gruyter, ISBN 978-3110181593, pages 435–456
  10. ^ Jump up to:a b Gerety, Moore; McKean, Finnian (20 May 2015). This Whole World Is OM: Song, Soteriology, and the Emergence of the Sacred Syllable (Thesis). Harvard University, Graduate School of Arts & Sciences. p. 33. ISSN 1746-7527.
  11. ^ Jump up to:a b David White (2011), Yoga in Practice, Princeton University Press, ISBN 978-0691140865, pp. 104–111
  12. ^ Jump up to:a b Alexander Studholme (2012), The Origins of Om Manipadme Hum: A Study of the Karandavyuha Sutra, State University of New York Press, ISBN 978-0791453902, pages 1–4
  13. ^ T. A. Gopinatha Rao (1993), Elements of Hindu Iconography, Volume 2, Motilal Banarsidass, ISBN 978-8120808775, p. 248
  14. ^ Sehdev Kumar (2001), A Thousand Petalled Lotus: Jain Temples of Rajasthan, ISBN 978-8170173489, p. 5
  15. ^ Jan Gonda (1963), The Indian Mantra, Oriens, Vol. 16, pp. 244–297
  16. ^ Jump up to:a b Julius Lipner (2010), Hindus: Their Religious Beliefs and Practices, Routledge, ISBN 978-0415456760, pp. 66–67
  17. ^ Misra, Nityanand (25 July 2018). The Om Mala: Meanings of the Mystic Sound. Bloomsbury Publishing. pp. 104–. ISBN 978-93-87471-85-6.
  18. ^ "OM". Sanskrit English Dictionary, University of Köln, Germany
  19. ^ James Lochtefeld (2002), Pranava, The Illustrated Encyclopedia of Hinduism, Vol. 2: N-Z, Rosen Publishing. ISBN 978-0823931804, page 522
  20. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 74-75, 347, 364, 667
  21. ^ Diana Eck (2013), India: A Sacred Geography, Random House, ISBN 978-0385531924, page 245
  22. ^ R Mehta (2007), The Call of the Upanishads, Motilal Barnarsidass, ISBN 978-8120807495, page 67
  23. ^ Omkara, Sanskrit-English Dictionary, University of Koeln, Germany
  24. ^ CK Chapple, W Sargeant (2009), The Bhagavad Gita, Twenty-fifth–Anniversary Edition, State University of New York Press, ISBN 978-1438428420, page 435
  25. ^ Max Muller, Chandogya Upanishad, The Upanishads, Part I, Oxford University Press, page 12 with footnote 1
  26. ^ Jump up to:a b c Parpola, Asko (1981). "On the Primary Meaning and Etymology of the Sacred Syllable ōm". Studia Orientalia Electronica. 50: 195–214. ISSN 2323-5209.
  27. ^ Parpola, Asko (2015). The Roots of Hinduism : the Early Aryans and the Indus Civilization. New York. ISBN 9780190226909.
  28. ^ Max Muller, Chandogya Upanishad, Oxford University Press, pages 1-21
  29. ^ Jump up to:a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 67-85, 227, 284, 308, 318, 361-366, 468, 600-601, 667, 772
  30. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 207
  31. ^ John Grimes (1995), Ganapati: The Song of Self, State University of New York Press, ISBN 978-0791424391, pages 78-80 and 201 footnote 34
  32. ^ Aitareya Brahmana 5.32, Rig Veda, pages 139-140 (Sanskrit); for English translation: See Arthur Berriedale Keith (1920). The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda. Harvard University Press. p. 256.
  33. ^ "Aitareya &Taittiriya Upanishads with Shankara Bhashya - English".
  34. ^ Jump up to:a b Whitney, William Dwight (1950). Sanskrit Grammar: Including both the Classical Language, and the older Dialects, of Veda and Brahmana. Cambridge, Massachusetts: Harvard University Press. pp. 12, 27–28.
  35. ^ Osho (2012). The Book of Secrets, unpaginated. Osho International Foundation. ISBN 9780880507707.
  36. ^ Mehta, Kiran K. (2008). Milk, Honey and Grapes, p.14. Puja Publications, Atlanta. ISBN 9781438209159.
  37. ^ Misra, Nityanand (2018). The Om Mala, unpaginated. Bloomsbury Publishing. ISBN 9789387471856.
  38. ^ Vālmīki; trans. Mitra, Vihārilāla (1891). The Yoga-vásishtha-mahárámáyana of Válmiki, Volume 1, p.61. Bonnerjee and Company. [ISBN unspecified].
  39. ^ Kobayashi, Masato (2006). "Pāṇini's Phonological Rules and Vedic: Aṣṭādhyāyī 8.2*" (PDF). Journal of Indological Studies. 18: 16.
  40. ^ Joseph Campbell (1949), The Hero with a Thousand Faces, 108f.
  41. ^ Deb, Harit Krishna (1921). "The Svastika and the Oṁkāra". Journal of the Royal Asiatic Society of Bengal. 17 (3): 231–247.
  42. ^ "Research Items: The Swastika, Gammadion, Fylfot". Nature. 110 (2758): 365. September 1922. doi:10.1038/110365a0. ISSN 0028-0836. S2CID 4114094. The Swastika, p. PA365, at Google Books
  43. ^ Roy, Ankita (2011). Rediscovering the Brahmi Script (PDF). Bombay: Industrial Design Center, IDC, IIT. Archived from the original (PDF) on 3 October 2015. See the section, "Ancient Symbols".
  44. ^ Kak, SC (1990). "Indus and Brahmi: Further Connections". Cryptologia. 14 (2): 169–183. doi:10.1080/0161-119091864878.
  45. ^ Parker, Henry (1909). Ancient Ceylon. p. 428.
  46. ^ Parker, Henry (1909). Ancient Ceylon. p. 490.
  47. ^ Deborah Wong (2001), Sounding the Center: History and Aesthetics in Thai Buddhist Performance, University of Chicago Press, ISBN 978-0226905853, page 292
  48. ^ James Minahan (2009), The Complete Guide to National Symbols and Emblems, ISBN 978-0313344961, pages 28-29
  49. ^ "ឱម: ប្រភពនៃរូបសញ្ញាឱម". Retrieved 17 August 2020.
  50. ^ "ឱម : អំណាចឱមនៅក្នុងសាសនា". Retrieved 17 August 2020.
  51. ^ "Om". 10 November 2020.
  52. ^ Ellwood, Robert S.; Alles, Gregory D. (2007). The Encyclopedia of World Religions. Infobase Publishing. pp. 327–328. ISBN 9781438110387.
  53. ^ Beck, Guy L. (1995). Sonic Theology: Hinduism and Sacred Sound. Motilal Banarsidass. pp. 42–48. ISBN 9788120812611.
  54. ^ Monier Monier-Williams (1893), Indian Wisdom, Luzac & Co., London, page 17
  55. ^ Jump up to:a b Max Muller, Chandogya Upanishad, The Upanishads, Part I, Oxford University Press, pages 1-3 with footnotes
  56. ^ Jump up to:a b c Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 68-70
  57. ^ Jump up to:a b Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, ISBN 978-0195124354, page 171-185
  58. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 70-71 with footnotes
  59. ^ Jump up to:a b Max Muller, Chandogya Upanishad, The Upanishads, Part I, Oxford University Press, pages 4-6 with footnotes
  60. ^ Jump up to:a b Robert Hume, Chandogya Upanishad, The Thirteen Principal Upanishads, Oxford University Press, pages 178-180
  61. ^ Max Muller, Chandogya Upanishad, The Upanishads, Part I, Oxford University Press, pages 4-19 with footnotes
  62. ^ Max Muller, Chandogya Upanishad, The Upanishads, Part I, Oxford University Press, page 28 with footnote 1
  63. ^ Max Muller, Chandogya Upanishad, The Upanishads, Part I, Oxford University Press, page 35
  64. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 269-273
  65. ^ Max Muller (1962), Katha Upanishad, in The Upanishads – Part II, Dover Publications, ISBN 978-0486209937, page 8
  66. ^ Jump up to:a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 284-286
  67. ^ Jump up to:a b c Muller, Max (ed.). The Upanishads: Maitrayana-Brahmana Upanishad. Vol. 2. Oxford University Press. pp. 307–308.
  68. ^ Maitri Upanishad – Sanskrit Text with English Translation[permanent dead link] EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 258-260
  69. ^ Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad, Oxford University Press, pages 306-307 verse 6.3
  70. ^ Deussen, Paul, ed. (1980). Sixty Upanishads of the Veda. Vol. 1. Motilal Banarsidass. p. 347. ISBN 978-8120814684.
  71. ^ Cowell, E.B. (ed.). Maitri Upanishad: Sanskrit Text with English Translation. Bibliotheca Indica. Translated by Cowell, E.B. Cambridge University Press. p. 258.
  72. ^ Maitri Upanishad  (in Sanskrit) – via Wikisource.
  73. ^ Paul Deussen (Translator), Sixty Upanishads of the Veda, Vol 2, Motilal Banarsidass (2010 Reprint), ISBN 978-8120814691, pages 580-581
  74. ^ Eduard Roer, Mundaka Upanishad Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic Society of Bengal, page 144
  75. ^ Robert Hume, Mundaka Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 372-373
  76. ^ Charles Johnston, The Mukhya Upanishads: Books of Hidden Wisdom, (1920–1931), The Mukhya Upanishads, Kshetra Books, ISBN 978-1495946530 (Reprinted in 2014), Archive of Mundaka Upanishad, pages 310-311 from Theosophical Quarterly journal
  77. ^ Mundaka Upanishad, in Upanishads and Sri Sankara's commentary – Volume 1: The Isa Kena and Mundaka, SS Sastri (Translator), University of Toronto Archives, page 144 with section in 138-152
  78. ^ Jump up to:a b c d e f Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, ISBN 978-8120814691, pages 605-637
  79. ^ Jump up to:a b c d e f g Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, pp. 391–393
  80. ^ Charles Johnston, The Measures of the Eternal – Mandukya Upanishad Theosophical Quarterly, October, 1923, pages 158-162
  81. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 308
  82. ^ Max Muller, Shvetashvatara Upanishad, The Upanishads, Part II, Oxford University Press, page 237
  83. ^ Hume, Robert (1921). "Shvetashvatara Upanishad 1.14 – 1.16". The Thirteen Principal Upanishads. Oxford University Press. pp. 396-397 with footnotes.
  84. ^ Grimes, John A. (1995). Ganapati: Song of the Self. State University of New York Press. pp. 77–78. ISBN 978-0-7914-2439-1.
  85. ^ Alter, Stephen (2004). Elephas Maximus: a portrait of the Indian Elephant. New Delhi: Penguin Books. p. 95. ISBN 978-0143031741.
  86. ^ Grimes (1995), pp. 23–24.
  87. ^ Saraswati (1987), p. 127, In Chinmayananda's numbering system, this is upamantra 8.
  88. ^ Gerety, Finnian M. M. (1 February 2021). "Between Sound and Silence in Early Yoga: Meditation on " Om " at Death". History of Religions. 60 (3): 217–218. doi:10.1086/711944. ISSN 0018-2710. S2CID 233429885.
  89. ^ "Valmiki Ramayana - Yuddha Kanda - Sarga 117". valmikiramayan.pcriot.com.
  90. ^ Jump up to:a b Fowler, Jeaneane D. (2012). The Bhagavad Gita: A Text and Commentary for Students. Sussex Academic Press. p. 164. ISBN 978-1845193461.
  91. ^ Mukundananda (2014). "Bhagavad Gita, The Song of God: Commentary by Swami Mukundananda". Jagadguru Kripaluji Yog.
  92. ^ Jump up to:a b Fowler, Jeaneane D. (2012). The Bhagavad Gita: A Text and Commentary for Students. Sussex Academic Press. p. 271. ISBN 978-1845193461.
  93. ^ Muller, Max, ed. (26 October 2001). The Bhagavadgita with the Sanatsujatiya and the Anugita. Translated by Telang, K.T. Routledge. p. 120. ISBN 978-0700715473.
  94. ^ The Vishnu-Dharma Vidya [Chapter CCXXI]. 16 April 2015.
  95. ^ Esnoul, A.M. (2005). "Oṃ". Encyclopedia of Religion (2nd ed.). USA: Macmillan Reference. pp. 6820–6821. ISBN 9780028659978.
  96. ^ "14, King Purūravā Enchanted by Urvaśī". Bhāgavata Purāṇa, Canto 9. Bhaktivedanta Book Trust International, Inc.
  97. ^ Beck, Guy (1995). Sonic Theology: Hinduism and Sacred Sound. Motilal Banarsidass. p. 154. ISBN 978-8120812611.
  98. ^ Rocher, Ludo (1986). The Purāṇas. Wiesbaden: O. Harrassowitz. ISBN 978-3447025225.
  99. ^ "Adi Parashakti - The Divine Mother". TemplePurohit - Your Spiritual Destination Bhakti, Shraddha Aur Ashirwad. 1 August 2018. Retrieved 26 May 2021.
  100. ^ Swami Narayanananda (1960). The Primal Power in Man: The Kundalini Shakti. Health Research Books. ISBN 9780787306311.
  101. ^ Jump up to:a b Patanjali (1912). The Yogasutras of Patanjali. Translated by Johnston, Charles. New York, C. Johnston. p. 15.
  102. ^ "Indian Century - OM". www.indiancentury.com.
  103. ^ Kaviraja, Krishnadasa (1967). "20, the Goal of Vedānta Study". Teachings of Lord Caitanya. Translated by A. C. Bhaktivedanta Swami Prabhupada. Bhaktivedanta Book Trust International, Inc.
  104. ^ Jump up to:a b Von Glasenapp (1999), pp. 410–411.
  105. ^ Malaiya, Yashwant K., "Om – significance in Jainism", Languages and Scripts of India, Colorado State University
  106. ^ "Namokar Mantra". Digambarjainonline.com. Retrieved 4 June 2014.
  107. ^ Samuel, Geoffrey (2005). Tantric Revisionings: New Understandings of Tibetan Buddhism and Indian Religion. Motilal Banarsidass. ISBN 9788120827523.
  108. ^ "Vajrayana Buddhism Origins, Vajrayana Buddhism History, Vajrayana Buddhism Beliefs". www.patheos.com. Retrieved 4 August 2017.
  109. ^ ""Om" - the Symbol of the Absolute". Retrieved 13 October 2015.
  110. ^ Olsen, Carl (2014). The Different Paths of Buddhism: A Narrative-Historical Introduction. Rutgers University Press. p. 215. ISBN 978-0-8135-3778-8.
  111. ^ Getty, Alice (1988). The Gods of Northern Buddhism: Their History and Iconography. Dover Publications. pp. 29, 191–192. ISBN 978-0-486-25575-0.
  112. ^ Gyatso, Tenzin. "On the meaning of: OM MANI PADME HUM - The jewel is in the lotus or praise to the jewel in the lotus". Internet Sacred Text Archive. Retrieved 17 April 2017.
  113. ^ C. Alexander Simpkins; Annellen M. Simpkins (2009). Meditation for Therapists and Their Clients. W.W. Norton. pp. 159–160. ISBN 978-0-393-70565-2.
  114. ^ C. Alexander Simpkins; Annellen M. Simpkins (2009). Meditation for Therapists and Their Clients. W.W. Norton. p. 158. ISBN 978-0-393-70565-2.
  115. ^ Jump up to:a b Snodgrass, Adrian (2007). The Symbolism of the Stupa, Motilal Banarsidass. Motilal Banarsidass Publishers. p. 303. ISBN 978-8120807815.
  116. ^ Jump up to:a b Baroni, Helen J. (2002). The Illustrated Encyclopedia of Zen Buddhism. Rosen Publishing. p. 240. ISBN 978-0-8239-2240-6.
  117. ^ Jump up to:a b c ""A un" (阿吽)". Japanese Architecture and Art Net Users System. 2001. Retrieved 14 April 2011.
  118. ^ Daijirin Japanese dictionary, 2008, Monokakido Co., Ltd.
  119. ^ "Komainu and Niô" (PDF). Dentsdelion Antiques Tokyo Newsletter. 11 (3). 2011.
  120. ^ Ball, Katherine (2004). Animal Motifs in Asian Art. Dover Publishers. pp. 59–60. ISBN 978-0-486-43338-7.
  121. ^ Arthur, Chris (2009). Irish Elegies. Palgrave Macmillan. p. 21. ISBN 978-0-230-61534-2.
  122. ^ Jump up to:a b c Doniger, Wendy (1999). Merriam-Webster's encyclopedia of world religions. Merriam-Webster. p. 500. ISBN 978-0-87779-044-0. Retrieved 23 September 2015.
  123. ^ Jump up to:a b Gulati, Mahinder (2008). Comparative Religious And Philosophies: Anthropomorphlsm And Divinity. Atlantic. pp. 284–285. ISBN 978-8126909025.
  124. ^ Singh, Khushwant (2002). "The Sikhs". In Kitagawa, Joseph Mitsuo (ed.). The religious traditions of Asia: religion, history, and culture. London: RoutledgeCurzon. p. 114. ISBN 0-7007-1762-5.
  125. ^ Jump up to:a b Singh, Wazir (1969). Aspects of Guru Nanak's philosophy. Lahore Book Shop. p. 20. Retrieved 17 September 2015.
  126. ^ Jump up to:a b Singh, Pashaura (2014). "Gurmat: The Teachings of the Gurus". In Singh, Pashaura; Fenech, Louis E. (eds.). The Oxford Handbook of Sikh Studies. Oxford University Press. p. 227. ISBN 978-0199699308.
  127. ^ Jump up to:a b Kohli, S.S. (1993). The Sikh and Sikhism. Atlantic. p. 35. ISBN 81-71563368.
  128. ^ Singh, Wazir (1969). "Guru Nanak's philosophy". Journal of Religious Studies. 1 (1): 56.
  129. ^ Crowley, Aleister. Liber Samekh. Internet Sacred Text Archive. Retrieved 27 May 2021.
  130. ^ Crowley, Aleister. Magick in Theory and Practice - Chapter 7. Internet Sacred Text Archive. Retrieved 27 May 2021.
  131. ^ Crowley, Aleister (1997). Magick : Liber ABA, book four, parts I-IV (Second revised ed.). San Francisco, CA. ISBN 9780877289197.
  132. ^ Crowley, Aleister (2016). Liber XV : Ecclesiae Gnosticae Catholicae Canon Missae. Gothenburg. ISBN 9788393928453.
  133. ^ Messerle, Ulrich. "Graphics of the Sacred Symbol OM". Archived from the original on 31 December 2017. Retrieved 14 January 2019.
  134. ^ Kumar, S.; Nagendra, H.R.; Manjunath, N.K.; Naveen, K.V.; Telles, S. (2010). "Meditation on OM: Relevance from ancient texts and contemporary science". International Journal of Yoga. 3 (1): 2–5. doi:10.4103/0973-6131.66771. PMC 2952121. PMID 20948894. S2CID 2631383.

Bibliography[edit]


===
Posted by at

Toward a True Kinship of Faiths: How the World's Religions Can Come Together : Dalai Lama: Amazon.com.au: Books

Toward a True Kinship of Faiths: How the World's Religions Can Come Together : Dalai Lama: Amazon.com.au: Books

https://archive.org/details/towardstruekinsh0000bsta_b5u9

https://www.wob.com/en-au/books/dalai-lama/toward-a-true-kinship-of-faiths/9780385525053#GOR005094704


Roll over image to zoom in



Follow the author

Dalai LamaDalai Lama
Follow





Toward a True Kinship of Faiths: How the World's Religions Can Come Together Paperback – 6 September 2011
by Dalai Lama (Author)
4.5 out of 5 stars 48


"A must read." -The Huffington Post

"May the effort of this book be of benefit to the emergence of a genuine understanding between the world's great religions, and may it foster in us deep reverence toward each other." The Dalai Lama

In perhaps his most important book, the Dalai Lama shares his hopeful yet realistic views on how humanity must step into the future. In our daily lives today no one is untouched by what happens in the rest of the world. New technology, environmental problems, economic gain and loss, nuclear weapons, and instant communication have all created unprecedented familiarity among the world's many cultures. With this historic development, the Dalai Lama understands that the essential task of humanity in the twenty-first century is to cultivate peaceful coexistence.

Many believe in the inevitability of an escalating "clash of civilizations". Peaceful coexistence has long been problematic between religions, and while previous conflicts over religious differences may have been significant and regrettable, they did not threaten the very survival of humanity. Now, when extremists can persuade followers with the immense emotional power of faith and have access to powerful technological resources, a single spark could ignite a powder keg of frightening proportions.

Yet the Dalai Lama shows how the challenges of globalization can also move us in another direction, to a deeper plane where nations, cultures, and individuals connect through their shared human nature. All major religions confront the same perennial questions; each have distinct forms of expression. But this marvelous diversity of insight has the potential for inspiring dialogue which can enrich everyone's pursuit of wisdom.

In Toward a True Kinship of Faiths, the Dalai Lama also explores where differences between religions can be genuinely appreciated instead of becoming sources of conflict. Creating genuine harmony does not depend on accepting that all religions are fundamentally the same or that they lead to the same place. Many fear that recognizing the value of another faith is incompatible with having devotion to the truth of one's own. Nevertheless, the Dalai Lama shows how a sincere believer can, with integrity, be a pluralist in relation to other religions without compromising commitment to the essence of the doctrinal teachings of their own faith.

An issue of central importance for the Dalai Lama personally and for the entire world in general, Toward a True Kinship of Faiths offers a hopeful yet realistic look at how humanity must step into the future.

===
Top reviews from other countries
Translate all reviews to English
T Endrich
5.0 out of 5 stars Key to humanity's future
Reviewed in the United Kingdom on 21 June 2016
Verified Purchase
This is a very wise and desperately important book. The Dalai Lama has the capacity to see the best that each religious outlook has to offer, the flexibility to recognise each, and the compassion to embrace all in spite of various limitations that can be identified. Understanding and accepting his message is one of the keys to humanity's future -- a future otherwise very much in jeopardy.
Report
Milian France
5.0 out of 5 stars MAGNIFICENT, HIGHLY RECOMMENDED BUY
Reviewed in the United States on 28 April 2014
Verified Purchase
Intelligent, profound and practical, this wonderful book by the Dalai Lama gives us a practical plan and possibility for perhaps the greatest prayer of human existence: peace on earth. He describes a consistent similarity between religions as a belief in compassion, and the purpose for having good lives. Based on his personal, life-long visits with leaders of other faiths all over the world, speaking and praying from the same pulpits, talking about scriptures, doctrines and practices both similar and dissimilar, he presents the world's religions in easily understood ways, not soft soaping by any means, but by analyzing and comparing with a view toward the practical possibility that all of us can peacefully co-exist. Toward the end, he presents an intelligent, do-able plan that if considered and implemented, could actually allow us to create peaceful religious co-existence. He draws upon the great example of his huge adoptive nation, India, which like the United States, has religious freedom, and in which multiple religions have lived side by side as neighbors for over a thousand years. These include many religions, among them the Christian, Jewish and Islamic faith traditions. This magnificent book is a highly recommended buy for anyone desiring respectful cooperation between religions, as well as between the religious and the secular.
Read less
2 people found this helpful
Report
Christof
5.0 out of 5 stars Sehr inspirierender Text des Dalai Lama
Reviewed in Germany on 14 February 2014
Verified Purchase
Aus den Texten sprechen die tiefe gelebte Spiritualität und die weite Offenheit des Dalai Lama gegenüber allen Religionen. Sehr lesenswert.
Report
Translate review to English
emgee
5.0 out of 5 stars Five Stars
Reviewed in the United Kingdom on 4 February 2016
Verified Purchase
ok
Report
Amod A. Vaze
5.0 out of 5 stars Every religious leader should read this book about how to treat other faiths...
Reviewed in the United States on 17 April 2011
Verified Purchase
I highly and enthusiastically recommend this book by the Dalai Lama. It's amazing how such a wise person can be so humble and honest at the same time. This book is truly necessary in our world, when religions have such a difficult time getting along with each other. For a leader of one of the largest faiths in the world to write a book about the positive aspects of other faiths is sorely lacking in this world and is a welcome endeavor to help ease tensions around the world due to religious strife. I hope people in power pick up this book and read it to truly get an understanding of how similar we all really are.
One person found this helpful
Report
Kyle J. Parker
5.0 out of 5 stars A view we can work from.
Reviewed in the United States on 31 January 2013
Verified Purchase
What makes this work a worthwhile read is that it works on two levels: First it works on the shared level of encouraging a dialogue of respect and investigation between different religious communities, it also works on a personal level for us to view how all religions have shared values and that for religion to carry any benefit into the future how we must work from our commonalities. This is the same in all dialogue, that we can be respectful of our differences and work from our common ground. This is sensible, and while it will manifest in many ways depending on the people in dialogue the core remains the same: working from our compassion and wisdom.
Report
Judith T. Lackritz
4.0 out of 5 stars Understanding Religious Pluralism
Reviewed in the United States on 16 July 2012
Verified Purchase
Toward a True Kinship of Faiths was chosen as a book to be read and discussed in our local interreligous council. It was a very good fit for the council because it was well received by many in the group and it generated several excellent discussions. The author lays out a case for the capacity of a religious person to be connected and devout to ones own particular religion and yet approach the tenets of another faith, or non-faith, with respect. The middle of the book contains interesting chapters about various of the larger religious groups, but for me, the central part of the book is the beginning and the end of the book, in which the Dalai Lama talks about religious understanding. Based on on the discussions in our interreligoius council, I would guess that a reader might disagree with various particular assertions of the book, but most readers will be attracted to the genuine tone and tenor of the book.
One person found this helpful
Report
Paul R. Buettner
5.0 out of 5 stars Great reading for this time.
Reviewed in the United States on 13 May 2013
Verified Purchase
I chose this book as a part of a book group. I found it to be a wonderful look at the way in which we need to live our lives in the global world of today. The time for thinking that my faith is the only truth needs to peacefully end so that all people can live in freedom and self worth. One God, many paths.
Report
PrimeYogi Customer
5.0 out of 5 stars He Knows of What He Speaks
Reviewed in the United States on 16 February 2018
Verified Purchase
He is one of the wisest people on the planet. We need to listen to him more. Benefits accrue to those who listen more and speak less especially if there is a sage within earshot.
Report
David Ford
5.0 out of 5 stars I believe this book is Dali's finest work. The culmination of his study
Reviewed in the United States on 28 January 2018
Verified Purchase
Should be a pre-requisite read for anyone who professes a particular denomination. I believe this book is Dali's finest work. The culmination of his study, geographic history, and 50 years of dedicated research.
Report

====

Toward a True Kinship of Faiths
How the World's Religions Can Come Together
By His Holiness The Dalai Lama

Affirms the strong points of the world's major religions and chooses compassion as the spiritual practice they all revere.
Book Review by Frederic and Mary Ann Brussat
--
https://www.spiritualityandpractice.com/book-reviews/view/20157/toward-a-true-kinship-of-faiths

His Holiness the Dalai Lama, the spiritual and temporal leader of the Tibetan people and Nobel Peace Prize recipient, is deeply troubled by the rising tide of enmity between the world's religions and the growing polarization between believers and those with no religion. The former is based on the exclusivism of fundamentalists of all stripes and the latter upon a continuing lack of openness and a refusal to accept and respect the pluralism that is an essential aspect of twenty-first century life. Over the years, the Dalai Lama has engaged closely with various religions and come to the conclusion that compassion lies at the heart of all of them. It is the right time for inter-religious harmony to replace conflict, hatred, and misunderstanding. The Dalai Lama makes it clear that hospitality toward other faiths does not mean abandoning or slighting one's own beliefs and perspectives.

Living in India has given the author a keen appreciation for the birth of the four religions which thrive there: Hinduism, Buddhism, Jainism, and Sikhism. The Dalai Lama affirms Jainism for its respect for all forms of life and its ethic of nonkilling. He singles out the service of the poor as one of the commendable practices of Sikhs and is impressed with the quest for peace as one of the chief goals of those of the Bahai faith. And he finds much to admire in Hinduism, including seeing the Divine in diverse forms and the four paths that are explained. The Dalai Lama was very much taken with the Trappist monk Thomas Merton, an early pioneer of Buddhist-Christian dialogue. He has been impressed with the high value placed on social activism by Christians who believe in serving the poor and the vulnerable. He also salutes the work of contemplative practice as demonstrated by Bede Griffiths, John Main, Thomas Keating, and Brother David Steindl Rast. In Judaism, the Dalai Lama honors the strong memory of the past, the resilience of the Jewish people in exile, and the religion's mystical tradition.

Besides its advocacy of complete surrender to Allah, this Tibetan Buddhist monk is fascinated with Islam's emphasis on the spiritual practice of compassion, which he sees as the place where all the world's religions can come together. He describes it as "the natural capacity of the human heart to feel concern for and connection with another being." The Dalai Lama provides a captivating overview of this ethic of selfless service and altruistic action as it works its way through the various world religions. He then closes with a four point program for the promotion of inter-religious harmony and understanding:

1. Dialogue between scholars of religion on the academic level
2. Dialogue between genuine practitioners
3. Meetings between the leaders of the faiths
4. Joint pilgrimages to holy sites.

Hopefully, the outcome of such mutual respect and sharing will be communities working together to stem the tide of religious hatred and conflict, acting as a force for goodness, serving the cause of peace, contributing to the repair of the abused environment, and dealing with the vast inequities of wealth. He concludes:

"Make the vow today that you shall never allow your faith to be used as an instrument of violence. Make the vow today that you may become an instrument of peace, living according to the ethical teachings of compassion in your own religion."
===

Toward a True Kinship of Faiths: How the World's Religions Can Come Together
by Dalai Lama XIV
746637
Sally's reviewMar 03, 2011
really liked it
bookshelves: religion, social-justice-action

Religion can be a very divisive force, associated with intolerance, persecution, conflict, exclusivity and fanaticism. The Dalai Lama argues here that this does not need to be the case and that the religions can instead lead the way toward peace, tolerance, and greater understanding. The first section of the book examines several of the world's religions – Buddhism, Jainism, Sikhism, Hinduism, Christianity, Islam, and Judaism – by recounting the author's contacts and experiences with each faith and its exponents. In this way it provides examples of how people can gradually become familiar with other faiths and get to genuinely appreciate aspects of them, while still being firmly committed to their own spiritual path. For those not familiar with these faiths, it provides an introduction to some of their basic ideas and approaches.
In the second section, the Dalai Lama gives his views on how religions can work together for the good of all. He points out that compassionate ethics is a shared aspect of all faiths, despite great metaphysical and cultural differences. Indeed, he sees it as a basic human quality that underlies all ethical teachings, religious or secular, and these ethics provide common ground. Moreover, because religions can motivate people to make great personal changes and sacrifices, as they reach a deeper emotional level than other institutions generally do, religions have a opportunity to bring about more peaceful, compassionate, earth-friendly behavior on a large scale if they work together for the good of mankind. He also includes the secular population, noting that all human beings need to work together for human good, and that religious and secular people need to learn to respect each other.
The author outlines his own approach to interfaith understanding, which rests on the recognition and celebration of differences. This raises the issue of truth in religion: "Can a single-pointed commitment to one's own faith coexist with acceptance of other religions as legitimate? Is religious pluralism impossible form the perspective of a devout person who is strongly and deeply committed to his or her own faith tradition?" (p. 146) 

As leader of one branch of Buddhism, he has no interest in the withering away or merging of current religions. "A successful approach cannot hide the differences by promoting some vague vision of all religions actually being one, nor can it be a syncretistic attempt to merge their various strengths into a universal faith.. . . If inter-religious harmony is based upon a healthy recognition of the differences between faith traditions, this then allows us to transcend some of those differences and move beyond them to a higher level of convergence, where they have a common goal of human betterment and a set of key ethical teachings." (p. 132) 

He agrees that "some version of exclusivism – the principle of 'one truth, one religion'  – lies at the heart of most of the world's great religions. Furthermore a single-pointed commitment to one's own faith tradition demands the recognition that one's chosen faith represents the highest religious teaching. For example, for me Buddhism is the best, but this does not mean that Buddhism is the best for all." (p. 158) 

Rejecting exclusivity and inclusivism, he opts for the type of pluralism that does not accept an ultimate unity of all religions, as streams flowing into the same sea or paths up the same mountain. Recognition of such ultimate oneness of religions "demands a precondition that remains impossible for the majority of adherents of the world's great religions....True understanding of the 'other' must proceed from a genuine recognition of and respect for the other's reality. It must proceed from a state of mind where the urge to reduce the other into one's own framework is no longer the dominant mode of thinking." (p. 148)


His starting point for respect of other religions is the recognition of their benefits to millions of adherents by providing them with ethical guidance, inspiration, meaning and solace. "Their profound benefit to others is really the ultimate reason each of us, believers and nonbelievers alike, must accord deep respect to the world's great faith traditions." 

This is a problematic point because many nonbelievers feel that the harm religions do to believers outweighs any benefits, and religious adherents may feel the same about religions other than their own.

 "Given the need for upholding the perspective of 'many truths, many religions' in the context of wider society, while the dictates of one's own faith demand embracing the 'one truth, one religion' perspective, I believe that a creative approach is called for here – if one wishes to uphold both of these perspectives with integrity." (p. 160)

 This approach not only recognizes the benefits of other religions, but that the doctrinal teachings, though unbridgeably different, inform each religion's ethical way of life. "The doctrines themselves cannot be reconciled, but the way they make it possible to ground strikingly parallel and praiseworthy ethical system is a wonderful fact." (p. 161)

In the end, the Dalai Lama asks people to "return to our basic human quality of empathy and good heart": "On that level, all differences break down. Whether one is rich or poor, educated or illiterate, religious or nonbelieving, man or woman, black, white, or brown, we are all the same. Physically, emotionally, and mentally, we are all equal. We all share basic needs for food, shelter, safety, and love. We all aspire to happiness and we all shun suffering. Each of us has hopes, worries, fears, and dreams. Each of us wants the best for our family and loved ones. We all experience pain when we suffer loss and joy when we achieve what we seek. On this fundamental level, religion, ethnicity, culture, and language make no difference. Today's great challenge of peaceful coexistence demands that we remain in touch with this basic part of our nature." (p. 180) This book is a thought-provoking contribution to discovering paths to peace and well-being for all.
=====
Hungarian Wiki
=====
Toward a True Kinship of Faiths – How the World's Religions Can Come Together 

From Wikipedia, the free encyclopedia
Toward a True Kinship of Faiths (How the World's Religions Can Come Together)
Author Tendzin Gyaco
Language English
Topic religion
Expenditure
Publisher Doubleday
Release Date 2010, 2011
Media type book
Number of pages 224
ISBN 978-0385525060
Template • Wikidata • Help

In the book "Toward a True Kinship of Faiths - How the World's Religions Can Come Together" (in Hungarian: A true kinship of faiths - How the world's religions can come together), the 14th Dalai Lama , Tendzin Gyaco , reveals how the differences between religions can be appreciate without becoming a source of conflict. Creating true harmony does not depend on accepting that all religions are essentially the same or that they lead to the same place. Many fear that acknowledging the values ​​of other religions will not be compatible with their commitment to their own religion. Although the Dalai Lama clearly demonstrates how a true believer can approach other religions openly without having to make any compromises regarding his own religion.

Contents 
No country, culture or individual can remain untouched by what is happening in the rest of the world. New technological developments, environmental pollution , economic growth and decline, nuclear weapons , instant communication, have created a previously unimaginable family community among the different cultures of the world. According to the senior Tibetan lama , the great task of the 21st century is for people to learn and cultivate peaceful coexistence. Many believe that civilizations will inevitably clash with each other. Peaceful coexistence has not been easy for religions throughout history, but despite the fact that conflicts arising from religious differences have been significant and deplorable, they have never threatened the survival of humanity. In this day and age, when extremist groups are able to convince their followers through the sheer power of faith to use the most advanced technologies to commit heinous acts, we must pay close attention to each other. [1]

Nevertheless, the Dalai Lama shows how the challenges of globalization can take a very different direction, with nations, cultures and individuals interacting on the basis of their humanity. 

The great religions of the world use different methods, but they represent the same values. The wisdom drawn from interreligious dialogues can enrich every individual. All religious traditions regard compassion for others as one of the keys to a good life. It is the duty of every person seeking spiritual perfection to manifest the fundamental value of compassion. On such a basis, it is possible to feel deep appreciation and respect for the faith of others. [1]

Notes 
 Toward a True Kinship of Faiths: How the World's Religions Can Come Together . Goodreads.com. (Accessed: May 14, 2016)
More information 
Information page of the book at books.google.hu (in English)
Posted by at

로봇과 인간이란 무엇인가 (이와나미 신서 신적판 1901) | 이시구로 히로시 |

로봇과 인간이란 무엇인가 (이와나미 신서 신적판 1901) | 이시구로 히로시 |






====
로봇과 인간 사람이란 무엇인가 (이와나미 신서 신적판 1901) 신서 – 2021/11/22
이시구로 히로시 (著)
5성급 중 4.0 37


로봇을 연구하는 것은 인간을 깊이 알기도 한다. 로봇학의 세계적 제일인자인 저자는 오랜 연구를 통해 인간에게 자율, 마음, 존재, 대화, 몸, 진화, 생명 등은 무엇인가를 계속 묻는다. 로봇과 인간의 미래를 향한 관계성에도 언급. 사람과 관련된 로봇이 점점 가까워지는 지금이야말로 필독의 책.
=====
===
상위 리뷰, 대상국가 : 일본
아름다운 여름
5성급 중 4.0 로봇학의 제일인자에 의한 최신 로봇학의 이야기. 안드로이드는 어디까지 진보했는가? 미래의 인간은 로봇화할지도 모른다.
2021년 11월 27일에 확인함
아마존에서 구매
로봇 공학을 저자는 로봇학이라고 부른다. 인간과 비슷한 로봇을 개발하고 그것을 사용하여 인간을 이해하는 학문.
이 책은 저자가 최근 10년간 작업해온 로봇학의 연구를 소개하면서 로봇과 인간의 본질에 대해 서술한 책이다.
하나, 목차
프롤로그. 1, 로봇 연구에서 배우는 인간의 본질. 2, 대화 로봇과 로봇 사회. 3, 안드로이드의 역할. 4, 자율성이란 무엇인가. 5, 마음이란 무엇인가. 6, 존재감이란 무엇인가. 7, 대화란 무엇인가. 8, 몸이란 무엇인가. 9, 진화란 무엇인가. 10, 인간과 공생하는 로봇.
에필로그.
둘째, 사적 감상
○2장까지는 로봇 일반의 이야기였지만, 제3장부터 여성 안드로이드의 이야기가 되어, 갑자기 재미있게 된다.
○3장은, you tube등으로 친숙한 자율 대화 로봇(미녀 안드로이드) 에리카가 등장. 에리카의 대화 진행 방법의 해석, 대화 상대의 선호 모델 추정 기능의 해설이 흥미롭다.
○5장은, 로봇 연극의 실천을 통한 인간의 마음의 문제의 해석. 마음 없는 안드로이드가 연기하는 로봇 연극에서도 관중을 감동시킬 수 있기 때문에, 마음이란, 상대의 발화, 동작으로부터 그 존재를 느끼는, 신경 회로에 의해 초래되는 것, 이라는 논리로 발전한다. 재미있지만, 이것으로 인간의 다양한 감정을 설명할 수 있을까?? 조금 강인한 느낌.
○7장은 터치 패널 대화에 의해, 남성 손님의 칼라 코디네이트를 해 옷을 팔는 미녀 안드로이드 미나미의 이야기. 판매의 극의와 같은 대화 구조가 재미있다.
○8장은 원격 조작 로봇을 사용하고 있으면, 조작자는 로봇의 몸을 자신의 몸의 일부와 같이 느낀다는 이야기로 매우 흥미롭다. 이 원리에 의해 인간의 신체성은 확장되고 인간은 시간 공간을 넘어 활동할 수 있게 된다. 게다가 신체의 필요도 없어진다
?
셋째, 사적 결론
○ 매우 흥미로운 이야기를 들려 주었다. 저자의 선호 모형과 유사한 모형은 대체로 견적할 수 있었다.
넷째, 사족
○5장 앞에는 연애의 문제가, 7장 앞에는 성의 문제가 나온다고 생각하지만, 여기서는 언급되지 않았다.
もっと少なく読む
3명의 고객이 이것이 도움이 되었다고 생각합니다.
유용한
보고서
Kindle 고객
5성급 중 5.0 로봇을 통해 인간을 알
2023년 2월 16일에 확인됨
엄청 재미있었습니다. 로봇 지식이 없는 완전히 아마추어라도 끝까지 단번에 읽을 수 있었습니다.
로봇 연극은 꼭 보고 싶다고 생각했습니다.
한 고객이 이것이 도움이 되었다고 생각합니다.
유용한
보고서
gm300
5성급 중 4.0 인간성이란 무엇인가? 의 외형 방향의 지금이 보인다.
2022년 1월 10일에 확인함
넷·IT기기에서 보통으로 사용되는 AI에 대한 기대는, 조금 전은 과잉이었습니다만 지금은 조금씩 현실적으로 되어 왔습니다. 이에 따라 인간적 지능에 대한 인식도 달라졌다고 생각합니다. 백과사전을 전부 기억하는 것은 지식으로 만나 지능이 아니다. 선악 판단과 지능은 동일하지 않다. 인간의 지적 활동에 대한 분석이 깊어지고 있습니다.


이 책을 읽어 가면 로봇에 관해서도 지금 기대할 수있는 것과 이상과의 차이가 보입니다. 특히 인간의 행동, 커뮤니케이션에 대한 이해가 깊어집니다. 이야기 상대가 어디까지 공감해 주고 있는 것인가? 말하기 쉬운을 연출하는 하우투 책은 있지만, 그것과 함께 읽으면 즐거움 두배입니다.
두 고객이 이것이 도움이 되었다고 생각합니다.
유용한
보고서
Robert Thouless
5성급 중 4.0 쉬운 책! 최신 인형 로봇학 이야기　
2021년 11월 30일에 확인됨
아마존에서 구매
「좀 봐!검색」을 할 수 없기 때문에 참고를 위해 목차를 적습니다. 「프롤로그」에 이어
1장 로봇 연구로부터 배우는 인간의 본질
2장 대화 로봇과 로봇 사회
3장 안드로이드의 역할
4장 자율성이란 무엇인가 5장
마음이란
무엇인가
7장 대화란 무엇인가
8장 몸이란 무엇인가 9
장 진화란 무엇인가
10장 인간과 공생하는 로봇


　이계의 사회인입니다. 로봇에 관한 책은 읽은 적이 없습니다.
본서는 전형적인 좋은 의미에서의 「〇〇신서」 즉 고교생, 전문외의 대학생, 일반 사회인을 위한 계몽서(수식이 없기 때문에 통속서?) 주로 문계의 대학생을 가리킵니다.
수식이나 전문용어에 대한 기술적인 설명은 일절 없기 때문에, 반대로 이계 특히 공학부의 대학생에게는 부족할지도 모릅니다.


　인상에 남은 것, 감상은
○ 전체를 통해, 저자는 라쿠텐주의자라고 생각했습니다.
○ 1장 제미노이드(인간과 쌍둥이의 원격 조작 안드로이드)는 처음 듣는 말이지만, 기술적인 이야기 없이 잘 설명되고 있다.
○ 1장 p36 딥 러닝(심층 학습)에 의해 화상 인식이나 음성 인식의 기술이 일정 레벨로 확립되었다 → 몇 페이지로 좋기 때문에 기술적인 설명을 갖고 싶었다.
○ 3장 p91 인공 근육과 인구 피부의 실현이 중요 → 의외의 것이 중요하네요.
○ 3장 p105 안드로이드의 목소리도 중요 텍스트 투스피치(TTS)라는 프로그램을 이용한다 → 역시 몇 페이지로 좋기 때문에 TTS의 기술적인 설명을 원했다.
○ 4장 p125~131 이러한 반사 행동을 많이 준비하고 로봇을 움직이는 구조는 「서브샘플 아크 텍처」라고 불린다. ... → 그림과 그 설명을 알기 어렵다.
○ 6장 p179 소름 끼치는 계곡의 이야기가 참고가 되었다. 샴페인에는 숙성에 따라 3회 피크가 있다고 말해지고 있습니다. P1(시판)과 P2 사이, P2와 P3 사이와 같은 것인가?
○ 8장은 장 전체가 재미있었다. 「p222 제미노이드를 사용해, 사람과 잠시 이야기를 하면, 조작자는 제미노이드의 몸을 자신의 몸과 같이 느끼기 시작한다」부터 시작해 최종 페이지(p240)까지 알기 쉽고 재미있다.


　제미노이드, 딥 러닝(심층 학습), 인공 근육과 인구 피부, TTS에 대해서는 별도로 공부하고 싶다는 마음이 들었습니다. 본서는 역시 고교생, 문계의 대학생, 일반 사회인을 위한 책이라고 생각했습니다.
もっと少なく読む
5명의 고객이 이것이 도움이 되었다고 생각합니다.
유용한
보고서
Amazon 고객
5성급 중 5.0 로봇 연구 최전선
2022년 3월 20일에 확인됨
아마존에서 구매
로봇 연구의 입문서로서 최적입니다.
Posted by at

2024/04/01

Sacred Texts 7 Secular Scripture L35-36 + Biblio

INTRODUCTION

Professor Biography ............................................................................i

Course Scope .....................................................................................1

LECTURE GUIDES

LECTURE 1

Reading Other People’s Scriptures ....................................................4

LECTURE 2

Hinduism and the Vedas...................................................................11

LECTURE 3

What Is Heard—Upanishads ............................................................19

LECTURE 4

What Is Remembered—Epics ..........................................................26

LECTURE 5

Laws of Manu and Bhagavad Gita ...................................................33

LECTURE 6

Related Traditions—Sikh Scriptures .................................................40

LECTURE 7

Judaism—People of the Book ..........................................................47

LECTURE 8

Five Books of Torah ..........................................................................54

LECTURE 9

Prophets and Writings ......................................................................61

LECTURE 10

Apocrypha and Dead Sea Scrolls.....................................................68

ii

LECTURE 11

Oral Torah—Mishnah and Talmud ....................................................75

LECTURE 12

Related Traditions—Zoroastrian Scriptures 82

LECTURE 13

The Three Baskets of Buddhism 89

LECTURE 14

Vinaya and Jataka 96

LECTURE 15

Theravada Sutras 103


LECTURE 16

Mahayana Sutras ...........................................................................111

LECTURE 17

Pure Land Buddhism and Zen ........................................................118

LECTURE 18

Tibetan Vajrayana ...........................................................................126

LECTURE 19

Related Traditions—Jain Scriptures ...............................................134

LECTURE 20

Five Confucian Classics .................................................................141

LECTURE 21

Four Books of Neo-Confucianism...................................................149

LECTURE 22

Daoism and the Daodejing .............................................................156

LECTURE 23

The Three Caverns of Daoist Scriptures ........................................163

 

LECTURE 24

Related Traditions—Shinto and Tenrikyo .......................................170

LECTURE 25

Christian Testaments Old and New ................................................177

LECTURE 26

Gospels and Acts............................................................................184

LECTURE 27

Letters and Apocalypse ..................................................................191

LECTURE 28

Apocryphal Gospels .......................................................................198

LECTURE 29

Related Traditions—Mormon Scriptures.........................................206

LECTURE 30

Islam and Scriptural Recitation .......................................................213

LECTURE 31

Holy Qur’an ....................................................................................220

LECTURE 32

Hadith and Sufism ..........................................................................228

LECTURE 33

Related Traditions—Baha’i Scriptures ............................................235

LECTURE 34

Abandoned Scriptures—Egyptian and Mayan................................243

Read more »
Posted by at
Labels:

Sacred Texts 6 Islam L30-34 text


LECTURE 30

Islam and Scriptural Recitation .......................................................213

LECTURE 31

Holy Qur’an ....................................................................................220

LECTURE 32

Hadith and Sufism ..........................................................................228

LECTURE 33

Related Traditions—Baha’i Scriptures ............................................235

LECTURE 34

Abandoned Scriptures—Egyptian and Mayan................................243


 

Read more »
Posted by at
Labels:

Sacred Texts 5 Christianity L25-29 text


INTRODUCTION

Professor Biography ............................................................................i

Course Scope .....................................................................................1

LECTURE GUIDES

LECTURE 1

Reading Other People’s Scriptures ....................................................4

LECTURE 2

Hinduism and the Vedas...................................................................11

LECTURE 3

What Is Heard—Upanishads ............................................................19

LECTURE 4

What Is Remembered—Epics ..........................................................26

LECTURE 5

Laws of Manu and Bhagavad Gita ...................................................33

LECTURE 6

Related Traditions—Sikh Scriptures .................................................40

LECTURE 7

Judaism—People of the Book ..........................................................47

LECTURE 8

Five Books of Torah ..........................................................................54

LECTURE 9

Prophets and Writings ......................................................................61

LECTURE 10

Apocrypha and Dead Sea Scrolls.....................................................68

ii

LECTURE 11

Oral Torah—Mishnah and Talmud ....................................................75

LECTURE 12

Related Traditions—Zoroastrian Scriptures 82

LECTURE 13

The Three Baskets of Buddhism 89

LECTURE 14

Vinaya and Jataka 96

LECTURE 15

Theravada Sutras 103


LECTURE 16

Mahayana Sutras ...........................................................................111

LECTURE 17

Pure Land Buddhism and Zen ........................................................118

LECTURE 18

Tibetan Vajrayana ...........................................................................126

LECTURE 19

Related Traditions—Jain Scriptures ...............................................134

LECTURE 20

Five Confucian Classics .................................................................141

LECTURE 21

Four Books of Neo-Confucianism...................................................149

LECTURE 22

Daoism and the Daodejing .............................................................156

LECTURE 23

The Three Caverns of Daoist Scriptures ........................................163

 

LECTURE 24

Related Traditions—Shinto and Tenrikyo .......................................170

LECTURE 25

Christian Testaments Old and New ................................................177

LECTURE 26

Gospels and Acts............................................................................184

LECTURE 27

Letters and Apocalypse ..................................................................191

LECTURE 28

Apocryphal Gospels .......................................................................198

LECTURE 29

Related Traditions—Mormon Scriptures.........................................206

LECTURE 30

Islam and Scriptural Recitation .......................................................213

LECTURE 31

Holy Qur’an ....................................................................................220

LECTURE 32

Hadith and Sufism ..........................................................................228

LECTURE 33

Related Traditions—Baha’i Scriptures ............................................235

LECTURE 34

Abandoned Scriptures—Egyptian and Mayan................................243

LECTURE 35

Secular Scripture—U.S. Constitution .............................................250

LECTURE 36

Heavenly Books, Earthly Connections ...........................................257

iv

SUPPLEmENTaL maTERIaL

Recommended Texts and Translations ..........................................264

Bibliography ....................................................................................268

 

Read more »
Posted by at
Labels:

Sacred Texts 4 Confucianism Taoism Shinto L 20-24 text

 

INTRODUCTION

Professor Biography ............................................................................i

Course Scope .....................................................................................1

LECTURE GUIDES

LECTURE 1

Reading Other People’s Scriptures ....................................................4

LECTURE 2

Hinduism and the Vedas...................................................................11

LECTURE 3

What Is Heard—Upanishads ............................................................19

LECTURE 4

What Is Remembered—Epics ..........................................................26

LECTURE 5

Laws of Manu and Bhagavad Gita ...................................................33

LECTURE 6

Related Traditions—Sikh Scriptures .................................................40

LECTURE 7

Judaism—People of the Book ..........................................................47

LECTURE 8

Five Books of Torah ..........................................................................54

LECTURE 9

Prophets and Writings ......................................................................61

LECTURE 10

Apocrypha and Dead Sea Scrolls.....................................................68

ii

LECTURE 11

Oral Torah—Mishnah and Talmud ....................................................75

LECTURE 12

Related Traditions—Zoroastrian Scriptures 82

LECTURE 13

The Three Baskets of Buddhism 89

LECTURE 14

Vinaya and Jataka 96

LECTURE 15

Theravada Sutras 103


LECTURE 16

Mahayana Sutras ...........................................................................111

LECTURE 17

Pure Land Buddhism and Zen ........................................................118

LECTURE 18

Tibetan Vajrayana ...........................................................................126

LECTURE 19

Related Traditions—Jain Scriptures ...............................................134

LECTURE 20

Five Confucian Classics .................................................................141

LECTURE 21

Four Books of Neo-Confucianism...................................................149

LECTURE 22

Daoism and the Daodejing .............................................................156

LECTURE 23

The Three Caverns of Daoist Scriptures ........................................163

 

LECTURE 24

Related Traditions—Shinto and Tenrikyo .......................................170

LECTURE 25

Christian Testaments Old and New ................................................177

LECTURE 26

Gospels and Acts............................................................................184

LECTURE 27

Letters and Apocalypse ..................................................................191

LECTURE 28

Apocryphal Gospels .......................................................................198

LECTURE 29

Related Traditions—Mormon Scriptures.........................................206

LECTURE 30

Islam and Scriptural Recitation .......................................................213

LECTURE 31

Holy Qur’an ....................................................................................220

LECTURE 32

Hadith and Sufism ..........................................................................228

LECTURE 33

Related Traditions—Baha’i Scriptures ............................................235

LECTURE 34

Abandoned Scriptures—Egyptian and Mayan................................243

LECTURE 35

Secular Scripture—U.S. Constitution .............................................250

LECTURE 36

Heavenly Books, Earthly Connections ...........................................257

iv

SUPPLEmENTaL maTERIaL

Recommended Texts and Translations ..........................................264

Bibliography ....................................................................................268

 

Read more »
Posted by at
Labels:

Sacred Texts 1 Hinduism text L1-L6

LECTURE GUIDES

Read more »
Posted by at
Labels:

Sacred Texts 3 Buddhism L13-19 text

 


 

PUBLISHED BY:

THE GREAT COURSES

Corporate Headquarters

4840 Westfields Boulevard, Suite 500

Chantilly, Virginia 20151-2299

Phone: 1-800-832-2412


INTRODUCTION

Professor Biography ............................................................................i

Course Scope .....................................................................................1

LECTURE GUIDES

LECTURE 1

Reading Other People’s Scriptures ....................................................4

LECTURE 2

Hinduism and the Vedas...................................................................11

LECTURE 3

What Is Heard—Upanishads ............................................................19

LECTURE 4

What Is Remembered—Epics ..........................................................26

LECTURE 5

Laws of Manu and Bhagavad Gita ...................................................33

LECTURE 6

Related Traditions—Sikh Scriptures .................................................40

LECTURE 7

Judaism—People of the Book ..........................................................47

LECTURE 8

Five Books of Torah ..........................................................................54

LECTURE 9

Prophets and Writings ......................................................................61

LECTURE 10

Apocrypha and Dead Sea Scrolls.....................................................68

ii

LECTURE 11

Oral Torah—Mishnah and Talmud ....................................................75

LECTURE 12

Related Traditions—Zoroastrian Scriptures 82

LECTURE 13

The Three Baskets of Buddhism 89

LECTURE 14

Vinaya and Jataka 96

LECTURE 15

Theravada Sutras 103


LECTURE 16

Mahayana Sutras ...........................................................................111

LECTURE 17

Pure Land Buddhism and Zen ........................................................118

LECTURE 18

Tibetan Vajrayana ...........................................................................126

LECTURE 19

Related Traditions—Jain Scriptures ...............................................134

LECTURE 20

Five Confucian Classics .................................................................141

LECTURE 21

Four Books of Neo-Confucianism...................................................149

LECTURE 22

Daoism and the Daodejing .............................................................156

LECTURE 23

The Three Caverns of Daoist Scriptures ........................................163

 

LECTURE 24

Related Traditions—Shinto and Tenrikyo .......................................170

LECTURE 25

Christian Testaments Old and New ................................................177

LECTURE 26

Gospels and Acts............................................................................184

LECTURE 27

Letters and Apocalypse ..................................................................191

LECTURE 28

Apocryphal Gospels .......................................................................198

LECTURE 29

Related Traditions—Mormon Scriptures.........................................206

LECTURE 30

Islam and Scriptural Recitation .......................................................213

LECTURE 31

Holy Qur’an ....................................................................................220

LECTURE 32

Hadith and Sufism ..........................................................................228

LECTURE 33

Related Traditions—Baha’i Scriptures ............................................235

LECTURE 34

Abandoned Scriptures—Egyptian and Mayan................................243

LECTURE 35

Secular Scripture—U.S. Constitution .............................................250

LECTURE 36

Heavenly Books, Earthly Connections ...........................................257

iv

SUPPLEmENTaL maTERIaL

Recommended Texts and Translations ..........................................264

Bibliography ....................................................................................268

 

Read more »
Posted by at
Labels:

Sacred Texts 2 Judaism L7-11 text

INTRODUCTION

Professor Biography ............................................................................i

Course Scope .....................................................................................1

LECTURE GUIDES

LECTURE 1

Reading Other People’s Scriptures ....................................................4

LECTURE 2

Hinduism and the Vedas...................................................................11

LECTURE 3

What Is Heard—Upanishads ............................................................19

LECTURE 4

What Is Remembered—Epics ..........................................................26

LECTURE 5

Laws of Manu and Bhagavad Gita ...................................................33

LECTURE 6

Related Traditions—Sikh Scriptures .................................................40

LECTURE 7

Judaism—People of the Book ..........................................................47

LECTURE 8

Five Books of Torah ..........................................................................54

LECTURE 9

Prophets and Writings ......................................................................61

LECTURE 10

Apocrypha and Dead Sea Scrolls.....................................................68

ii

LECTURE 11

Oral Torah—Mishnah and Talmud ....................................................75

LECTURE 12

Related Traditions—Zoroastrian Scriptures 82

LECTURE 13

The Three Baskets of Buddhism 89

LECTURE 14

Vinaya and Jataka 96

LECTURE 15

Theravada Sutras 103


LECTURE 16

Mahayana Sutras ...........................................................................111

LECTURE 17

Pure Land Buddhism and Zen ........................................................118

LECTURE 18

Tibetan Vajrayana ...........................................................................126

LECTURE 19

Related Traditions—Jain Scriptures ...............................................134

LECTURE 20

Five Confucian Classics .................................................................141

LECTURE 21

Four Books of Neo-Confucianism...................................................149

LECTURE 22

Daoism and the Daodejing .............................................................156

LECTURE 23

The Three Caverns of Daoist Scriptures ........................................163

 

LECTURE 24

Related Traditions—Shinto and Tenrikyo .......................................170

LECTURE 25

Christian Testaments Old and New ................................................177

LECTURE 26

Gospels and Acts............................................................................184

LECTURE 27

Letters and Apocalypse ..................................................................191

LECTURE 28

Apocryphal Gospels .......................................................................198

LECTURE 29

Related Traditions—Mormon Scriptures.........................................206

LECTURE 30

Islam and Scriptural Recitation .......................................................213

LECTURE 31

Holy Qur’an ....................................................................................220

LECTURE 32

Hadith and Sufism ..........................................................................228

LECTURE 33

Related Traditions—Baha’i Scriptures ............................................235

LECTURE 34

Abandoned Scriptures—Egyptian and Mayan................................243

LECTURE 35

Secular Scripture—U.S. Constitution .............................................250

LECTURE 36

Heavenly Books, Earthly Connections ...........................................257

iv

SUPPLEmENTaL maTERIaL

Recommended Texts and Translations ..........................................264

Bibliography ....................................................................................268

 

Read more »
Posted by at
Labels:
Subscribe to: Posts (Atom)