Each world religion is
differentiated from the rest due to their beliefs, themes and way of teachings.
Each has their approach to things and ideas in which their supporters are
expected to carry themselves. One of the favorite subjects present in most of the
world celebrated religions is that human beings lives might be influenced by
false symbolism on what things appear. This article will seek to give audience
to two forms of famous examples of themes that is Maya in Hinduism and Anatta
Concept of Dual Themes
Maya means an act of trickery,
deceit or fraud in standard terms which entails things that are distracting and
deceive senses. The central idea that is emphasised here is the truth, in which
Hinduism is based on denouncing illusion with all possible terms. The same
ordinary definition is parallel to that meaning in the spiritual point of view
that means away or different of reality and facts from that commanded by God
(Brahman). Maya is anything rises above nature from experiences. In this case,
it entails play of God that involves his manifestation through the enactment of
various viewable things through his creativity and flexible energies. It’s more
of series of deception that is flagged by global spider aimed at holding the
world on lies.
Anatta on the other side means
merely not self which is a compound term meaning for Sanskrit name Anatma for
non-self. The source of this word does not come from Buddhism teachings instead
it can trace its roots from Hinduism. The central concept here is an existence
of inner soul anywhere in the human being that cannot perish. Anatta insists
that eternal self-was illusion deceit and just its mind made to believe with no
evidence of reality. It claims that inner soul talked about is subject to human
changes n life such as decay, ageing, death and other factors.
In philosophies of Maya in
Hinduism, there are four terms that come into the scene. These include Braham,
Atman, Karma, Samsara and moksha. These words have their distinct definitions
and concepts which include;
Braham symbolises the most
significant global principle, aggregate facts in the whole universe, making it
a source of reliable, modern and final effects of all that happens and
witnessed in the world. It is permeating, non-gender, infinite, outside facts
and perfect happiness that is not subject to change. The central concept of
this word is the connected spiritual and togetherness in all existence human
beings. It is a gender neutral concept which calls for beyond masculine or
feminine underlining of mythology (Goudriaan, 208). It is most noted as supreme
self who has the meaning of static facts that is not subject to any form of
Samsara is used in other religions
apart from Hinduism such as Buddhism, Taoism and Jainism which means continuous
flow that is repeated flow of life that birth, life death. The central concept
of this word is actions presently and their consequences at the same time. The
idea of this religion is that one life is recycled therefore present individual
life is one of the many salvaged from many others that lost their life the long
Moksha means merely breaking and
being free from the burden of life. The term is utilized to liberate the soul
from Karma, and it achieves this through salvation or death. The central
concept here is that living creatures live free from burdens of life after
attaining Karma. All communities of Indian philosophers encourage reach of this
type of state to have a smooth experience.
Karma refers to the spiritual
principle that entails present work and deeds and how they influence future of
a person. The concept of karma is to provide people with hope to rely on
changing how people do in day to day activities. This idea encourages people to
live on the best actions as possible especially in Hinduism where it is a
source of positive traits among the people.
Atman is the first and Sanskrit principle
of Hindu philosophy that means inner soul or self in a person. The central
concept in this word is striving to have self-control and deeper understanding
of the lower self. This idea is significant since it encourages one to transit
from Jiva atman to Para atman where one cannot be tempted by senses.
Marks of Senses and Notable Truths
Buddhism contains the three scores
of thoughts which in other words mean characteristics of universal existence
which include impermanence, unsatisfactoriness/suffering and non-self. The
three components can be found in verses 277, 278 and 279 of Buddhism book.
Marks of Senses
Impermanence tries to explain that
all factors with conditions are in the solid state of flux. This means that all
mental and physical aspects have appeared and dissolved. Suffering or Dukkha
means all types of pain including psychological and physical harassment.
Non-self means permanent soul inside the being which is influential in the
There are some quite available
truths which speak on the facts in life. One of universal the reality is that
there is suffering which caused by distress. The four notable truths in
The truth of suffering (dukkha) –
the translation of the first remarkable fact is that life is suffering through
in other translation it means having the inability to withstand anything. This
truth identifies human beings as dukkha since it involves skandhas that are
components of human beings such ideas, form, appearances and they are prone to
perish one day.
The truth on the cause of suffering
(Samudaya) – it points out that the purpose of suffering among the people is
greed or desire. The main explained issue in this truth is that attachment to
our desires is the recipe for the suffering we endure.
The truth of the end of suffering
(Rhoda) – the end of pain is treated, so this fact gives the secret to stopping
craving. It teaches people that through living diligently, one can avoid
temptations for desire.
The truth of the path that frees
us from suffering (magga) – this reality suggests that living life that adheres
to positive ethics is the path that is free from suffering. Therefore, the road
to exploration and discipline are essential to positive mindfulness free from
pain (Multi, 562).
My beliefs and views
I was born in a country that 90%
population are Buddhism, I’m one of them. There are some ideas that contradict
what I believe in. for instance, I believe that there is possibility of being
reborn. However, according to Maya human body is delusional and the inner power
is the one that subject somebody into problems and suffering. From there at the
end the body will be destroyed and thrown into internal hell especially if one
has not reached karma. This idea tends to contradict my Buddhist belief that my
body will reincarnated and a new creature will arise. Sometimes these ideas make
me to believe to doubt my beliefs on the ability of my body to resurface again
under the new structure.
Ideas of Anatta and Maya does not
fit with my life experience since some of the story revolves around life after
death of which I yet to experience the life stage. I think it is a more of
matter of belief rather experiencing the real life situation. However, they
look suspect since some of their arguments are argued facts that cannot be
merely have a proof by living structures.
I think there would be some implications of
believing either concept especially the Hinduism part. One would strive to
follow an ethical part to reach karma that is said to free people hand of
suffering. Moreover, concept in Hinduism enables one to pursue a positive
living due to consequences one is expected to face in case one avoids following
those rules. Moreover, on reaching karma means that one will get rid of all
greed and desire in life in order to guarantee him life from suffering.
Therefore, believing in either of them will tend to compel to revise on my
ethics therefore living a positive life and making peaceful with those around me.
Goudriaan, Teun. “M?y? divine and human: a
study of magic and its religious foundations in
Sanskrit texts, with particular attention to a fragment on Vi??u’s M?y?
Bali.” 2010: 201-251
Murti, Tirupattur Ramaseshayyer
Venkatachala. The central philosophy of Buddhism: A study of
the Madhyamika system. Routledge, 2013: 523-587