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Religion and Theology

There are a lot of religions in the world. People believe in whatever they want and religion become one of the most discussed topic. How many people – so many opinions about it. Essays of this category are dedicated to many questions about religion and what is meant by this word.


Free essays on Religion and Theology:

The law of Karma in the Gita - Part 1

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The law of Karma in the Gita - Part 1 - 5.0 out of 5 based on 1 vote

The foundation of theVedanta is the Upanisad,the Bhagavadgita and the Brahmasutra. This three are known as three form or Prasthanatraya. The Gita is smritiprasthana. It contains eighteen adhyayas .

There is a major contradiction regarding karma and jnana or knowledge in the Vedic religion. Which is the best for liberation - either karma or jnana? There are two parts of the Veda-karmakanda and Janakanda. Who support karmakanda i.e. karmavadins, they said that if sacrificial ritual is performed in accordance to Vedic code, then the jiva can attain heaven, even by the sacrifice can attain Brahmalooka and it is called liberation- out of it liberation nothing else.
On the other hand, who are jnanavadins, they said that for attaining liberation at first to be purified citta by performing niskama karma. Then giving up karma to be attained this Knowledge - “I am not body, I am soul and I am separate from prakrti”. Then the jiva must obtain liberation. That means, according to the Samkhya karma is mandatory for purification of the citta, but finally to be given up karma. Because karma is the cause of bondage. Acharya Samkara says that at first for purification of the citta niskama karma must be performed and it is called Karmayoga. After clearing of the citta by Karmayoga, the sage attains eligibility Knowledge acquiring. Then he attains liberation after giving up Karma appearing to Guru by hearing “tattvamasi” etc. According to Advaitavedanta, karma does not give liberation, because karma is opposite to knowledge. They cannot remain together. So who wise person has no any karma. As long has karma, so long will not be knowledge. Again liberation is not possible without knowledge. So for attaining liberation must be given up karma. It has been stated in the Mahabharata –

The law of Karma in the Gita - Part 2

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The law of Karma in the Gita - Part 2 - 5.0 out of 5 based on 1 vote

Sri Aurobindo has given spisitua explanation of the term 'yajna’. He says that “not only sacrifice and social duties can be done in the Yajnartha, even every wor can be performed for the sake of the Divin or Isvarra.All beings and all action of Prakiti exist only for the sake of the Divine, from that it proceeds, by that it endures. To that it is directed. But so long as we are dominated by the ego-sense we cannot perceive or act in the spirit of this fruit, but act for the satisfaction of the ego and in the spirit of the ego, otherwise than for sacrifice.Egoism is the knot of the bondage. By acting God wards, without any thought of ego, we loosen this knot and finally arrive at freedom.” (16)

In short when the jiva can understand that, action is of God,He is the controller of all actions, then when all actions can surrender do Him, then these actions become yajnartha karma. Except this karma, other karmas are the cause of bondage. So for attaining release should perform all actions for the sance of Yajna. According to the Gita, when in this way all actions are performed for the purpose of Yajna and that too without entertaining the hope of fruit; one does not thereby obtain the Sastric and and non – eternal fruit in the shape of heaven, but attains release.

The Gita says that every action of the world is performed into two ways. Doer performs one type of karma far the sake of self (own satisfaction). It is called purusartha karma. The other, he performs for the sake of God. It is called Yajnartha karma. If man performs all karmas as the yajna for the sake of God than own – sake or own satisfaction, then his whole life becomes in a great yajna. In this yajna his all desires, interest to be surrendered as invocation. Only then his all karmas with be helping of liberation in place of bondage.

Evidence of the existence of God

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Evidence of the existence of God - 3.5 out of 5 based on 2 votes

I. Introduction
Although the theory of evolution is taught as the only option, intelligent design provides evidence of the existence of God. Intelligent design requires an intelligent designer; the evidence is all around us in nature, in the Bible and the rest of creation. The other possibilities are natural law and the product of chance. In this paper, I will argue that there is evidence to believe that intelligent design is in many ways a better argument against evolution. Intelligent design is an arm of science and philosophy that looks for evidence of design in the natural world with aims to substantiate the idea of a designer. The Bible declares in Genesis 1:1 “In the beginning God created the heavens and the earth.” (NIV) The heavens and the earth reveal the character and glory of the designer and this is evidence of His character and goodness.
In the search for evidence of Gods existence we can apply what we already know to the intelligent design concept. As we consider the argument we need to be aware that the “observation of the world is theory laden” presuppositions always impact our perception from the simplest to the most complex theories.
Before the 18th century people were willing to believe that God created the universe, all truth came from Him, and He revealed that truth to all. But the Christian worldview is not the prevailing way in the culture and efforts to remove God from our daily live are confronted in every aspect. For this reason is critical to challenge the arguments with knowledge and facts available with new discoveries. If I as a Christian want to impact the culture is necessary to engage it.

The law of Karma in the Gita - Part 3

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The law of Karma in the Gita - Part 3 - 5.0 out of 5 based on 1 vote

According to the Gita every individual is born with certain aptitudes and predispositions, which constitute his svabhava and it determines his position in the society.His karma is determined by his svabhava. He should perform his specific duties for the sake of duty, which fit in with his native abilities. He attains worship through his own specific duties – “Sre sre karmanyabhiratah samsiddhim to perform one’s own prescribed duties imperfectly than another’s duties perfectly.Even death in the performance of one’s own duty bring blessedness,But to follow another’s duty is dangerous – “Sreyan svadharmo vigunah paradharmat svanusthitat, svadharmenidhanam sreyah paradharmo bhayavahan” (18)

16. B G – 3/20
17. B G – 18/45

'Svadharma’ means 'one’s own duty’. “The writers of the Smrtis say that the code of duties prescrived for every one by the Sastras according to the arrangement of the four castes, is called Svadharma or one’s own religion”. (19) Again the four castes has been created by Lord to the of the activities and qualities.Lord says that “Caturvarnyam maya srstam guna-karma vibhagasah”. 20 The Lord is the creator of everything.Everything is born of Him, everything is sustained by Him and everything after annihilation rests in Him. So He is the creator of the four castes of the society.Its explanation is this – Svatta rajas and tamas are the three qualities of prakriti. The world has arisen from these three qualities.Even men also have composited by them. But the three kinds of qualities do not remain equally in any object. Discrimination of qualities are the cause of creation.

In What Ways Has Roman Catholicism Been an Example of Both Religious Tradition and Dissent in England

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In What Ways Has Roman Catholicism Been an Example of Both Religious Tradition and Dissent in England - 2.5 out of 5 based on 2 votes

When looking at the birth and early history of the Church of England it could be said that two of the main recurring themes which played an important role in it's formation were tradition and dissent. Religious tradition is defined as “an inherited, established, or customary pattern of thought, action, or behaviour (as a religious practice or a social custom)” (www.merriam-webster.com). The Catholic church in England at the beginning of the 16th century would definitely fall into this category, but as we shall see it would not always be so. As well as tradition, religious dissent can be defined as “to refuse to conform to the doctrines, beliefs, or practices of an established church, and to adhere to a different system of beliefs and practices” (www.thefreedictionary.com). We shall see throughout this discussion that these two very distinct categories could describe both the Catholic church and the Protestant movement depending on the time and circumstances in which we view them.

If we take the account of Roger Martyn (c. 1527-1615) written in the late 16th century and describing his recollection of the church when he was a child in the 1530's, we can see what was then the traditional and dominant method of worship at the time. When looking at this passage the first thing I notice is the description of the church itself. He describes in great detail an elaborate sculpture found behind the altar which depicted Christ's death at Calvary stating that the figures depicted therein were “all being fair gilt, & lively and beautifully set forth”. He goes on to describe other sculptures showing Christ on the cross, the holy trinity and Mary, the mother of Jesus. His reverence for these objects shows how their worship was centred on visual imagery which helped to convey the various aspects of Christian teaching. His account goes on to describe the various rituals and the observance of various holy days throughout the year showing a strong community participation in the church.

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