Sometimes Salvation - (2015)

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Год: 2015
Создатель кинофильма: Thor Moreno
Перевод : Профессиональный двухголосый закадровый
Длительность: 65 мин. / 01:05
Рейтинг: 90.8
Актёры: Katy Merriman, Karen Schaeffer, Lyndsy Darland, Annette Duffy, Shawn McAninch, Mary Bricker, James Lukenbill Jr., Ian Harrison, Лонни Эпплби, Preshia Paulding
Страна: США
Имя фильма: Sometimes Salvation
Описание фильма: Moksha - Wikipedia. Moksha (Sanskrit:. In its epistemological and psychological senses, moksha refers to freedom from ignorance: self- realization and self- knowledge. In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with other terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa and nirvana. This liberation can be attained while one is on earth (jivanmukti), or eschatologically (karmamukti,videhamukti). Some Indian traditions have emphasized liberation on concrete, ethical action within the world.
I was saved from sin when I was going on thirteen. It happened like this. There was a big revival at my Auntie. Salvation and eternal life in world religions. Salvation and eternal life in Hinduism The Upanishads and Vedanta philosophy Samkhya and Yoga.
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This liberation is an epistemological transformation that permits one to see the truth and reality behind the fog of ignorance. Samsara originated with new religious movements in the first millennium BCE.
This bondage to repeated rebirth and life, each life subject to injury, disease and aging, was seen as a cycle of suffering. By release from this cycle, the suffering involved in this cycle also ended. This release was called moksha, nirvana, kaivalya, mukti and other terms in various Indian religious traditions. Over time, the ancient scholars observed that people vary in the quality of virtuous or sinful life they lead, and began questioning how differences in each person. The rebirth idea ultimately flowered into the ideas of sa. Along with this idea of sa.
Moksha release in eschatological sense in these ancient literature of Hinduism, suggests van Buitenen. For example, according to Deutsche, moksha is transcendental consciousness, the perfect state of being, of self- realization, of freedom and of. Moksha is more than liberation from life- rebirth cycle of suffering (samsara); Vedantic school separates this into two: jivanmukti (liberation in this life) and videhamukti (liberation after death). The elephant Gajendra enters a lake where a crocodile Huhu clutches his leg and becomes his suffering. Despite his pain, he constantly remembers God Vishnu. Gajendra symbolically represents man, Huhu represents sins and the lake is sa.
The concept was seen as a natural goal beyond dharma. Moksha, in the Epics and ancient literature of Hinduism, is seen as achievable by the same techniques necessary to practice dharma. Self- discipline is the path to dharma, moksha is self- discipline that is so perfect that it becomes unconscious, second nature. Dharma is thus a means to moksha. Dharma and moksha were thus understood by many schools of Hinduism as two points of a single journey of life, a journey for which the viaticum was discipline and self training.
They are so different that dharma and moksha could not be intellectually related. Dharma requires worldly thought, moksha is unworldly understanding, a state of bliss. How can the worldly thought process lead to unworldly understanding, asked Nagarjuna? The world one lives in requires action as well as thought; our world, he suggests, is impossible without vyavahara (action and plurality).
The world is interconnected, one object works on another, input is transformed into output, change is continuous and everywhere. Moksha, suggests Shankara. It has to be a state of thought and consciousness that excludes action. Shankara goes on to suggest that anthropocentric virtues suffice. Vaisnavas challenge.
Vaishnavas suggest that dharma and moksha cannot be two different or sequential goals or states of life. This school emphasized love and adoration of God as the path to salvation and release (moksha), rather than works and knowledge. Their focus became divine virtues, rather than anthropocentric virtues.
The proto- concept that first appears in the ancient Sanskrit verses and early Upanishads is mucyate, which means freed, released. It is the middle and later Upanishads, such as the Svetasvatara and Maitri, where the word moksha appears and begins becoming an important concept. In Book I, Section III, the legend of boy Naciketa queries Yama, the lord of death to explain what causes sa? Yama explains that suffering and sa.
Kathaka Upanishad asserts knowledge liberates, knowledge is freedom. The Supreme Being dwells in every being, he is the primal cause, he is the eternal law, he is the essence of everything, he is nature, he is not a separate entity. Liberation comes to those who know Supreme Being is present as the Universal Spirit and Principle, just as they know butter is present in milk. Such realization, claims Svetasvatara, come from self- knowledge and self- discipline; and this knowledge and realization is liberation from transmigration, the final goal of the Upanishad.
Sarasvati is the Hindu goddess of knowledge, learning and creative arts, while swan is a symbol of spiritual perfection, liberation and moksa. For example, Sarasvati Rahasya Upanishad, one of several Upanishads of the bhakti school of Hinduism, starts out with prayers to Goddess Sarasvati.
She is the Hindu goddess of knowledge, learning and creative arts. After the prayer verses, the Upanishad inquires about the secret to freedom and liberation (mukti).
This is the secret wisdom. In the Vedas, there were three stages of life: studentship, householdship and retirement. During Upanishadic era, Hinduism expanded this to include a fourth stage of life: complete abandonment.
In Vedic literature, there are three modes of experience: waking, dream and deep sleep. The Upanishadic era expanded it to include turiyam - the stage beyond deep sleep. The Vedas suggest three goals of man: kama, artha and dharma. To these, Upanishadic era added moksha.
Several schools of Hinduism refused to recognize moksha for centuries, considered it irrelevant. Other schools of Hinduism, over time, accepted the Moksha concept and refined it over time. Patrick Olivelle suggests these ideas likely originated with new religious movements in the first millennium BCE. In Vedic period, moksha was ritualistic.
The significance of these rituals was to reproduce and recite the cosmic creation event described in the Vedas; the description of knowledge on different levels - adhilokam, adhibhutam, adhiyajnam, adhyatmam - helped the individual transcend to moksa. Knowledge was the means, the ritual its application. By middle to late Upanishadic period, the emphasis shifted to knowledge, and ritual activities were considered irrelevant to attainment of moksha. Yogic moksha principles were accepted in many other schools of Hinduism, albeit with differences.
For example, Adi Shankara in his book on moksha suggests. Kaivalya is the realization of aloofness with liberating knowledge of one. For example, Patanjali. Some scholars, states Jayatilleke, assert that the Nirvana of Buddhism is same as the Brahman in Hinduism, a view other scholars and he disagree with. For example, Keval jnana or kaivalya (.
Modern literature additionally uses the Buddhist term nirvana interchangeably with moksha of Hinduism. These discussions show the differences between the schools of Hinduism, a lack of consensus, with a few attempting to conflate the contrasting perspectives between various schools.
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