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In Hindu traditions, moksha is a central concept [6] and the utmost aim of human life; the other three aims are dharma (virtuous, proper, moral life), artha (material prosperity, income security, means of life), and kama (pleasure, sensuality, emotional fulfillment). [7] Together, these four concepts are called Puruṣārtha in Hinduism. [8]
They are sets of questions that should not be thought about, and which the Buddha refused to answer, since this distracts from practice, and hinders the attainment of liberation. Various sets can be found within the Pali and Sanskrit texts, with four, and ten (Pali texts) or fourteen (Sanskrit texts) unanswerable questions.
Dharma (/ ˈ d ɑːr m ə /; Sanskrit: धर्म, pronounced ⓘ) is a key concept in the Indian religions of Hinduism, Buddhism, Jainism and Sikhism. [7] The term dharma is considered untranslatable into English (or other European languages); it is understood to refer to behaviours which are in harmony with the "order and custom" that sustains life; "virtue", righteousness or "religious ...
The Upanishads (/ ʊ ˈ p ʌ n ɪ ʃ ə d z /; [1] Sanskrit: उपनिषद्, IAST: Upaniṣad, pronounced [ˈupɐniʂɐd]) are late Vedic and post-Vedic Sanskrit texts that "document the transition from the archaic ritualism of the Veda into new religious ideas and institutions" [2] and the emergence of the central religious concepts of Hinduism.
The Brahma Sutras do not answer these philosophical queries, and later Vedantins including Shankara had to resolve them. [ 219 ] To solve these questions, Shankara introduced the concept of "Unevolved Name-and-Form," or primal matter corresponding to Prakriti , from which the world evolves, [ 220 ] coming close to Samkhya dualism. [ 221 ]
This teaching states that sentient beings have certain innate seeds that determine their capability of achieving a particular state of enlightenment and no other. Thus, beings were placed into five categories: [121] Beings whose innate seeds gave them the capacity to practice the bodhisattva path and achieve full Buddhahood
The Arthashastra (1.7.6) emphasizes Artha's importance, with Kautilya stating that material gain is the most crucial of the three ends of life, as it supports the realization of dharma and kama. [10] James Lochtefeld describes [1] artha as the means of life, and includes material prosperity.
Therefore, in Madhyamaka, phenomena appear to arise and cease, but in an ultimate sense they do not arise or remain as inherently existent phenomena. [62] [63] [note 8] This tenet is held to show that views of absolute or eternalist existence (such as the Hindu ideas of Brahman or sat-dravya) and nihilism are both equally untenable.