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Embodiment of truth

The Mundaka Upanishad (3.1.5) emphasizes the importance of truth in spiritual practice and liberation by stating that the Self is attained by truth, austerity, right knowledge, and continuous practice of celibacy. Truth is imperative for right knowledge, self-purification, and liberation. The next verse (3.1.6), which is stated below, emphatically declares that truth alone triumphs (satyameva jayate), and only by truth one can go by the path of gods to the world of immortality, the supreme treasure of truth.
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Embodiment of Peace

Inner peace

Inner peace (or peace of mind) refers to a state of being mentally and spiritually at peace, with enough knowledge and understanding to keep oneself strong in the face of discord or stress. Being “at peace” is considered by many to be healthy homeostasis and the opposite of being stressed or anxious. Peace of mind is generally associated with bliss and happiness.
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EMBODIMENT OF LOVE

If one understands the world exactly as it is, and then experiences it from that perspective, then he will become the embodiment of love. What does ‘as it is’ mean? It means that all living beings are innocent. They are flawless. It is because of illusion that one sees faults in others.
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Embodiment Of Dharma (right conduct)

Yada yada hi dharmasya glanirbhavati bharata

Abhyuthanamadharmasya tadatmanam srijamyaham

Paritranaya sadhunam vinashay cha dushkritam

Dharmasamsthapanarthaya sambhabami yuge yuge
The meaning:

Whenever there is decay of righteousness, O Bharata,

And there is exaltation of unrighteousness, then I Myself come forth; For the protection of the good, for the destruction of evil-doers, For the sake of firmly establishing righteousness, I am born from age to age.
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Embodiment of Ahimsa (Non-Violence)

Nonviolence is the personal practice of being harmless to self and others under every condition. It comes from the belief that hurting people, animals or the environment is unnecessary to achieve an outcome and refers to a general philosophy of abstention from violence based on moral, religious or spiritual principles.
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Syncretism of Hinduism and the Other Religions in Indonesia and India

―Cases of Sang Hyang Kamahāyanikan and Kabīr’s Thought―

Shinobu Yamaguchi

Faculty of Letters, Toyo University,

5-28-20, Hakusan, Bunkyo-ku, Tokyo, Japan

Email: shinobu-y@toyo.jp

  1. Introduction

  In the history of its spread in South and Southeast Asia, Hinduism often encountered the other religions which are not only the ‘World Religions’ such as Islam and Buddhism but also local religions existing since ancient time. In the process, Hinduism seldom fought with or excluded the other religions but absorbed or was fused with them to some extent. In this paper, I would like to show some cases of syncretism of Hinduism and the other religions, especially in the medieval period of India and Indonesia. Here, in order to consider some structures of syncretism, we would like to see the description of Sang Hyang Kamahāyanikan which was compiled at Java, and the thought of Kabīr (1398-1448) who is the author of Bījak and gave the great influence over the medieval Hinduism and Sikhism founded by Guru Nānak in India of 15th century. By analyzing the forms of syncretism in both cases, we will see some characteristics in common and the difference between them. In the next section, let us start with seeing the syncretism of Hinduism and Buddhism mentioned at Sang Hyang Kamahāyanikan.

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