medyskeddy Bieber Believe Deluxe Edition Album Download Zip Lodaalmollifs thingiverse.com ATONCIZAMATT Download madvillainy 2 the madlib remix download zip full version of rope bondage rebirth 3.1 avaiccalpafe Download Dil Bole Hadippa Hd Download 720p thingiverse norpypeHaumLilkpreom endless war 720p torrent FB Auto Liker for PC Free Download Download CRACK Malwarebytes Anti-Malware Premium 3.6.1.2711 3aabeb1
about rope bondage rebirth 3.1
In the Upanişads (philosophical speculations said to reveal the supreme truth of the Vedas but, from a historical perspective, beginning the transformation of Vedic religion to Hinduism), this extracosmic liberation (mokşa) was characterized by the realization of eternal consciousness, called Brahman. This could be achieved during life; at death the body would disappear forever. Or it could be achieved by a postmortem passage to a supreme heaven where there would be eternal life with a supreme God. Some Upani adic texts spoke of sacrifice leading to the path of the forefathers (pityāna) and thus to rebirth (indicating a demotion of the status of Vedic rituals), whereas others spoke of self-knowledge leading to the path of the gods (devayāna). Still others spoke of a passage to liberation made possible by religious discipline (sādhana) and the guidance of a teacher (guru) leading to supreme knowledge. This notion was expressed as a boat guided by a pilot, ferrying the individual across to the other shore. In Kauśītaki Upanisad 1.4, for example, the deceased proceeded to the river Vijará (literally, "apart from old age", shaking off their good and bad deeds. Their good deeds were transferred to relatives for a better rebirth; their bad ones, to other people. Beyond deeds and dualities, the deceased approached the god Brahmá. Although the human body represented bondage, it also provided the only opportunity for liberation (an argument that was probably necessary to inspire humans to pursue a path to liberation in this life, because they might be reborn as plants or animals).
Closely associated with this development was the law of karma, according to which actions (karma) determined destiny. People were reborn higher or lower in the scale of beings (from high-caste people down to plants), depending on the quantity of good (puņya) or bad (pāpa) karma they had accumulated. With an excess of good karma, they had a temporary vacation in a paradise; with an excess of bad karma, they descended to a hellish realm. But with an extraordinary religious effort (based on knowledge or devotion), they could negate the law of karma by removing the bondage of action and the perpetual cycles of rebirth. Despite the highly individualistic nature of this karma doctrine (people reap what they sow), some versions allowed the transfer of merit from an extraordinary person, or divine grace from a deity, in order to redirect destiny and ultimately achieve liberation.
If dying by the Ganges is impossible, dying at some other tīrtha in India may be a substitute, for the Ganges is said to be there, too, just as all rivers are said to be in the Ganges. And if even that is impossible, simply thinking about the Ganges at the moment of death may influence destiny. Casting the bones that remain after cremation into a tīrtha is also effective. Ascetics are buried, however, because they have given up their śrauta fires (the locus of the Vedic rituals) and their sacrificial implements (Kane). Hindus perform the annual sraddha ceremonies for the dead (offering rice balls to three generations of male ancestors, pitŗs) at the Ganges or any other tīrtha, since this will either sustain the ancestors until rebirth as humans or allow them a long vacation as gods (viśvadeva) in heaven. In short, the Hindu tradition offers a number of safeguards against annihilation at death: rebirth, a visit to another realm, liberation. Individuals can influence destiny or others can help them by the transfer of merit. Gods, through their grace, also may influence an individual's destiny. There is always hope. The sting is taken out of death, for it is said that even mosquitoes are liberated in Banaras (Eck).
Physicians also were not to reveal the possibility of impending death, unless there was a specific request, so that negative thoughts would not be imposed on the patient that might create bad karma and hasten death. Rather, the process of death should be peaceful and auspicious, because it was the prelude to rebirth or final liberation. The implication of this view for modern medicine is that pain relief provided by a physician might make the dying process peaceful and therefore auspicious in Hindu terms; however, the refusal to inform the patient about terminal illness unless directly asked would be against the modern concept of mandatory truth-telling by the physician and the patient's right to know the prognosis. But another view also existed in traditional Indian religions: a person's last thought influences destiny. In this case, the individual should know of impending death and should not allow anything to cloud the mind. The implication of this view for modern medicine is that pain relief should be given only to the extent that the person remains alert.
THE CONCEPT OF NATURAL DEATH. Jainism is an Indian religion that developed about the sixth century b.c.e. The Jains speak of the twenty-four tīrthaṅkaras, such as their founder Mahāvīra, who are the makers of the path or causeway to liberation, enabling people to cross over saṁsāra. The Jain view of death is related to its view of liberation: Because karmas (actions) cause bondage in the cycles of existence (reincarnation), they should be eliminated by fasting and meditation leading to the realization of liberation, the radical autonomy of pure consciousness (kaivalya).
The Buddha thought often about the nature of death. According to Aśvaghosa's version of his life, the Buddhacarita, the future Buddha was surrounded by royal luxury as a youth, sealed off from the real world in a palace. When he finally ventured into the world, he was overwhelmed by his first sight of a sick person, an old person, and a dead person. These shocking revelations about dimensions of human existence beyond anything he had known so troubled him that he left his life of ease to become an ascetic and search for meaning. Later, on the verge of enlightenment, he recalled his own previous lives, meditated on the cycles of rebirth common to all creatures, and came to understand that all beings are propelled into repeated lives by ignorance and desire. The Buddha spent his life teaching others how to blow out (nibbāna) the flame of ignorance and desire by realizing that all beings are composite and impermanent (subject to suffering, decay, and death). In the final analysis, there was no "person" who died; there was only the process of dying. As narrated in the Mahāparinibbāna Sutta, written down about the first century b.c.e., the Buddha attained final release from his body (parinibbāna) at the age of eighty. After falling ill, he chose the time and place of his departure: Telling those present that all composite things must pass away and advising them to strive diligently for liberation, he meditated with complete equanimity and took his last breath.
Despite the Buddha's emphasis on liberation, subsequent generations of monks and nuns took precautions in case they were to be reborn. The Mulāsarvāstivāda-vinaya (a text composed at the end of the seventh century) describes the monastic funeral: A gong was sounded; the body was taken to the cremation ground and honored; verses on impermanence were recited; merit from this act was transferred to the deceased, suggesting extra insurance in case the monastic was to be reborn; ownership of property was transferred; and cremation was performed. Finally, Buddhist sacred monuments (stūpa or caitya) were worshipped by the living, who then took a sacred bath (Schopen). Laypeople tried to attain a better rebirth by practicing morality, accumulating merit, reflecting on the nature of suffering, and disengaging from activities during old age. They were helped by merit transferred to them through the religious activities of families and friends, especially during the dying process, the funeral, and subsequent ancestral rituals. 2ff7e9595c
Commentaires