Sanskrit literature can be classified under six orthodox heads and four secular heads. The six orthodox sections form the authoritative scriptures of the Hindus. The four secular sections embody the later developments in classical Sanskrit literature. The six scriptures are:
The disadvantage of this domain is that things are so very comfortable there, that these beings completely neglect to work towards enlightenment.
Instead they gradually use up the good karma they had previously accumulated, and so they subsequently fall to a lower rebirth.
The Deva domain is sometimes also referred to as the gods' domain, because its inhabitants are so powerful within their own domain, that compared to humans, they resemble the gods of Greek or Roman mythology.
However, while the Devas may be referred to as gods, they are not immortal, omniscient, nor omnipotent, and they do not act as creators or judges at death, so they are notably very distinct from the monotheistic Four yogic paths and jainism concept of Godalthough they are very similar to the gods of most European polytheism.
They are here because of actions in past lives based on egotistic jealousy, envy, insincerity, struggle, combat or rationalization of the world. They may be here because in human form they had good intentions but committed bad actions such as harming others. The Asuras of some other domains, however, are fully malevolent such as the corruptor Mara and can be more closely related to the translation of demon that is sometimes ascribed to them.
These evil Asuras can be alternatively referred to as Rakshasas. The Asuras are said to experience a much more pleasurable life than humans, but they are plagued by envy for the Devas, whom they can see just as animals can see humans.
Buddhists see this domain as the realm of human existence. Although it may not be the most pleasurable domain to live in, a human rebirth is in fact considered to be by far the most advantageous of all possible rebirths in samsarabecause a human rebirth is the only samsaric domain from which one can directly attain Bodhi enlightenmenteither in the present rebirth for Buddhas and Arhats or in a future rebirth in a Deva domain for Anagamis.
This is because of the unique possibilities that a human rebirth offers: Humans have just the right balance: A human rebirth is considered to have tremendous potential when used correctly, however in most cases humans waste their lifetimes in materialistic pursuits rather than working towards enlightment, and so end up reinforcing their unhelpful emotions, thoughts, and actions, rather than letting go of them.
Because of this, it is almost always the case that one descends to a lower domain of rebirth after a human life, rather than immediately going on to another human birth, or going up to a higher domain.
In the lower domains, such as the animal domain, it is a very slow and difficult process to accumulate enough merit to achieve a human rebirth once again, so it may be countless lifetimes before one has another chance.
This means that we should not choose to delay attaining enlightment for a future life, since that may be thousands or even millions of years in the future, but should instead embrace the teachings of the Buddha in our present life, so that we can attain enlightenment here and now. Buddhists believe that this domain is the domain of existence of the nonhuman animals on the Earth.
Although humans and animals live in separate domains of existence, they can still see each other because their domains are so close to each other in the vertical cosmology, just like how the Devas and Asuras can see each other despite being in separate domains.
Preta The Preta domain also known as the Hungry Ghost domain is a rebirth based on strong possessiveness and desire which were cultivated in a previous life or lives. The sentient beings in this domain are known as " hungry ghosts ".
They are constantly extremely hungry and thirsty, but they cannot satisfy these needs. In Tibetan versions of the Bhavacakra these beings are drawn with narrow necks and large bellies. This represents the fact that their desires torment them, but they are completely unable to satisfy themselves.
Naraka Buddhism The Naraka domain also known as the Niraya domain or the Hell domain is a rebirth based on strong states of hatred cultivated in a previous life or lives. The Buddhist view of Naraka differs significantly from the concept of Hell in most monotheistic religions in that those being punished in Naraka are not trapped permanently, but will eventually be released, in contrast to most monotheistic religions which say that Hell is permanent.
Exceptions include Judaism and Catholicism, which have a temporary hell domain called purgatoryin which souls are punished and purified of their sins by fire and then continue on their journey to paradise. In Buddhism souls remain in Naraka until their negative Karma is used up, at which point they are reborn into another domain.REL Week 2 Individual Assignment Four Yogic Paths and Jainism Worksheet REL Week 2 Individual Assignment Hindu Gods REL Week 2 Individual Assignment Jainism vs.
Sikhism. Complete the table by comparing the forms of Hinduism and contrasting them with Jainism. Jnana Yoga Karma Yoga Bhakti Yoga Raja Yoga Jainism Explain the Meaning of .
The path of knowledge (Jnana-yoga) is the primary path of liberation for Jainism and Buddhism. However, many components of Raja-yoga such as Yama and Niyama are accepted in this path during the earlier stage of the spiritual progress. The Four Paths of Yoga.
There are four main paths of Yoga - Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga.
Each is suited to a different temperament or approach to life. Complete theUniversityofPhoenix Material: Four Yogic Paths and Jainism Worksheet located on the student website.
Full transcript More presentations by Jodi Wong. Dhyana (IAST: Dhyāna) in Hinduism means contemplation and meditation. Dhyana is taken up in Yoga exercises, and is a means to samadhi and self-knowledge..
The various concepts of dhyana and its practice originated in the Vedic era of Hinduism, and the practice has been influential within the diverse traditions of Hinduism. It is, in Hinduism, a part of a self-directed awareness and unifying.