A Comparative Study of ReligionsMotilal Banarsidass Publ., 2000 - 399 עמודים This book has been written by a scholar who has occupied himself with the subject of religion for over fifty years. But no finality can be claimed. The reason is that religion deals with what is transcendent, in the sense that it deals with what man is going to be. Advaitism terms this futuristic end as becoming Brahman. However, Bergson and other evolutionists would say that religion is a collective and cooperative effort of men to become gods. This simply means the divinising of man what Aurobindo calls super-mind. The terms gods and supermind are vague and impre-cise. They refer to a state beyond human ills, beyond human infatuation and beyond the befogging of human intellect. One thing is clear that fighting with other human beings in the name of religion is sub-human. As religious men we are fellow-travellers in the direction of the realm of spirit. Here the nomenclature of Hindus, Muslims, Christians, etc., ceases to be meaningful. Hence, the religion of man to which we are looking forward is not so much in the past as it is yet to be. Of course, we have to go very far and we have not made any beginning yet. However, at present the advaitic principle of differenceless Brahman can serve the purpose of harmonizing all religions. Here this principle has been adopted and key-concepts of different religions have been shown to mingle into one another. |
מתוך הספר
תוצאות 1-5 מתוך 54
עמוד 2
... heart is restless till it rests in thee " . Islam also accepts the doctrine of religion a priori . According to Mahmud Shaltour men are so psychologically constituted that they will confess to the existence of God , specially when they ...
... heart is restless till it rests in thee " . Islam also accepts the doctrine of religion a priori . According to Mahmud Shaltour men are so psychologically constituted that they will confess to the existence of God , specially when they ...
עמוד 13
... heart was Islamic . A study of Christianity and the Upanishads gave rise to a new form of Hinduism known as Brahmo Samaj . Brahmo Samaj led to fruitful reformation in Hinduism like prevention of sati , condemnation of idolatry , anti ...
... heart was Islamic . A study of Christianity and the Upanishads gave rise to a new form of Hinduism known as Brahmo Samaj . Brahmo Samaj led to fruitful reformation in Hinduism like prevention of sati , condemnation of idolatry , anti ...
עמוד 14
... heart ' is essentially Upanishadic and Vedantic , and , has been repeatedly emphasised by Ramanuja , Kabir and Guru Nanak and Rama- krishna . The teaching of realizing ' God within man ' emphasizes that knowing has to be subordinated to ...
... heart ' is essentially Upanishadic and Vedantic , and , has been repeatedly emphasised by Ramanuja , Kabir and Guru Nanak and Rama- krishna . The teaching of realizing ' God within man ' emphasizes that knowing has to be subordinated to ...
עמוד 19
... heart for the remission of their sins . They also began to have a sense of individual responsibi- lity for their acts , instead of tribal morality . It is difficult to ascertain the time of the rise of Zoroastrianism , but it is ...
... heart for the remission of their sins . They also began to have a sense of individual responsibi- lity for their acts , instead of tribal morality . It is difficult to ascertain the time of the rise of Zoroastrianism , but it is ...
עמוד 20
... heart . For Jesus , God is a Father and an object of love and trust . Jesus taught that God is to be found in fervent prayers , service to one's fellowmen . Above all He taught that it is better to die to bring home to the people that ...
... heart . For Jesus , God is a Father and an object of love and trust . Jesus taught that God is to be found in fervent prayers , service to one's fellowmen . Above all He taught that it is better to die to bring home to the people that ...
תוכן
1 | |
17 | |
51 | |
CHRISTIANITY | 79 |
ISLAM | 115 |
HINDUISM | 149 |
Swami Vivekananda | 201 |
BUDDHISM | 209 |
JAINISM | 235 |
SIKHISM | 255 |
A CRITICAL AND COMPARATIVE STUDY | 281 |
ENCOUNTER OF RELIGIONS | 333 |
223 | 386 |
SUMMARY AND CONCULIONS | 387 |
SUMMARY AND CONCULIONS | 397 |
מהדורות אחרות - הצג הכל
מונחים וביטויים נפוצים
according advaitism Ahriman Ahura Mazda ajñāna Allah Aryans avidya become believe bhakti body bondage Brahma-jñāna Brahman Buddhism called caste Christ Christianity concept created creation creator day of judgment death of Jesus deity destiny devotion Dharma dhyānas differenceless divine eternal evil faith God's Guru Nanak heaven hell Hence Hindu Hinduism holy human Ibid Indian tradition individual Ishvara Islam Jaina Jainism Jainism and Buddhism Jews jiva jñāna Judaism Kabir karmas laws liberation live Lord Buddha M.A. Macauliffe māyā means meditation monotheism moral mukti Muslim nature nirguna nirvāṇa non-Vedic one's Parsi Parsiism Paul Tillich person political prayers prophetic religions Quoran Radhakrishnan Rama Ramakrishna Ramanuja realized rebirths regard religious remains Ṛgvedic sacrifice salvation samādhi Samaj Samkhya secularism seeker sense Shankara Shudras Sikhism Sikhs sins soul spirit suffering Supreme Reality Surah teaching theistic things Thou tion transcendent true ultimate Upanishads Vedas Vedic whole worldly existence worship Zoroastrianism
קטעים בולטים
עמוד 55 - Thou shalt not make to thyself any graven image, nor the likeness of anything that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them...
עמוד 59 - When I look at the sky, which you have made, At the moon and the stars, which you set in their places — What is man [mankind], that you think of him; Mere man, that you care for him?
עמוד 4 - We who now live are parts of a humanity that extends into the remote past, a humanity that has interacted with nature. The things in civilization we most prize are not of ourselves. They exist by grace of the doings and sufferings of the continuous human community in which we are a link.
עמוד 89 - Praise be unto thee, we have no knowledge but what thou teachest us, for thou art knowing and wise. GOD said, O Adam, tell them their names. And when he had told them their names, GOD said, Did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal?
עמוד 59 - Me. 2. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto...
עמוד 64 - Who verily knows and who can here declare it, whence it was born and whence comes this creation? The gods are later than this world's production. Who knows, then, whence it first came into being?
עמוד 9 - The whole thing is so patently infantile, so foreign to reality, that to anyone with a friendly attitude to humanity it is painful to think that the great majority of mortals will never be able to rise above this view of life.
עמוד 102 - O my Lord, if I worship Thee from fear of Hell, burn me in Hell, and if I worship Thee from hope of Paradise, exclude me thence, but if I worship Thee for Thine own sake then withhold not from me Thine Eternal Beauty.
עמוד 64 - For I am certain that nothing can separate us from his love: neither death nor life, neither angels nor other heavenly rulers or powers, neither the present nor the future, neither the world above nor the world below — there is nothing in all creation that will ever be able to separate us from the love of God which is ours through Christ Jesus our Lord.