By Rita Langer

In Buddhist notion and perform, dying has continuously been a important thought. This publication presents a cautious and thorough research of the rituals and social customs surrounding dying within the Theravada culture of Sri Lanka.

Rita Langer describes the rituals of loss of life and rebirth and investigates their old origins, reading social problems with the connection among priests and lay humans during this context. This element is of specific curiosity as demise rituals are the single existence cycle ritual during which Theravada Buddhist clergymen are actively concerned. Drawing on early Vedic sutras and Pali texts in addition to archaeological and epigraphical fabric, Buddhist Rituals of loss of life and Rebirth establishes that Sri Lankan rituals are deeply rooted of their pre-Buddhist, Vedic precursors. when ideals and doctrines have gone through huge adjustments over the centuries, it turns into glaring that the underlying practices have principally remained reliable.

The first finished examine of demise rituals in Theravada Buddhist perform, this can be an enormous contribution to the fields of Buddhist reviews, indology, anthropology and spiritual studies.

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28) that serves as a prerequisite of ‘rebirth according to one’s wish’, what does? 5 introduces another factor, namely karman. 5, the emphasis seems to be on desire or wish (kAma) rather than on will or resolve (kratu). One gets the impression that kAma has the connotation of a deep psychological motivation that cannot be controlled here, unlike earlier passages where kAma seem to refer to ‘choice’. , karman in the key phrase (sa yathAkAmo bhavati, tatkratur bhavati; yatkratur bhavati, tat karma kurute; yat karma kurute, tad abhisa|padyate).

Besides, even though peta sometimes only means ‘dead’ (possibly with the connotation of ancestor), in the majority of cases it refers to a hungry ghost 17 BROC01 11/06/2007 03:42PM Page 18 DEATH AND DYING belonging to a particular Buddhist gati. It appears that peta has historically developed out of the preta (‘newly dead ghost’) and retained certain of its features (perpetual hunger, misery, and need of support). 26 However, as Sinhala prBtayA/perBtayA is a loan word from Sanskrit, one might suspect that either Clough (or his source) was influenced by the Sanskrit connotations, or else, some of the connotations may have been lost since the late 19th century.

14). 5. ‘rebirth according to ones wish’ is no longer a direct result of a wish (kAma, kratu), but of karman, which is caused or prompted by the wish. 5 might still have the connotation of ritually positive and meritorious deeds. 5 are far from being unambiguous, and karman could equally be interpreted as ritual or as retributive action. G. ’ The passage Flood refers to is: Yajñavalkya replied: ‘My friend, we cannot talk about this in public. ’ So they left and talked about it. And what did they talk about?

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