Significance of Beginning and end
The concept of "Beginning and end" varies across different philosophical and religious traditions. In Buddhism and Jainism, it reflects cyclical processes without definitive points, while Tibetan Buddhism explores production and destruction. Vaishnavism emphasizes divine knowledge, and Puranic texts discuss timelessness in relation to Brahman. Vedanta debates the temporal nature of existence, suggesting that anything with a beginning also has an end, characterizing it as unreal. This cyclical perspective also appears in Mahayana and historical interpretations, emphasizing creation and culmination.
Synonyms: Start, Finish, Commencement, Conclusion, Outset, Initiation, Alpha and omega, Opening and closing.
In Dutch: Begin en einde; In Finnish: Alku ja loppu; In Spanish: Principio y fin; In German: Anfang und Ende; In Swedish: B枚rjan och slut; In Malay: Permulaan dan pengakhiran; In French: D茅but et fin
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Beginning and end'
In Buddhism, "Beginning and end" signifies the cyclical nature of samsara, the process of existence without clear start or finish, while also exploring the philosophical implications of creation and destruction, emphasizing Brahman's transcendence over these cycles.
From: Tattvasangraha [with commentary]
(1) Philosophical concepts related to the existence of entities or events; prompting the inquiry into whether the 'Chain' can truly lack these properties.[1] (2) Concepts of production and destruction; Brahman is said to be free from both.[2]
From: Shurangama Sutra (with commentary) (English)
(1) A reference to the starting point and conclusion of a process or cycle.[3]
From: The Great Chariot
(1) The notion that the paths of samsara are cyclical with no definitive starting or finishing points.[4]
Hindu concept of 'Beginning and end'
In Hinduism, "Beginning and end" symbolizes the eternal nature of Brahman beyond time, contrasting with the illusory temporality of the physical world. It emphasizes the cyclical existence of created things, underscoring their unreal quality.
From: Mandukya Upanishad
(1) The characteristic of entities that defines them as unreal, as they have a finite existence.[5] (2) The concept indicating the temporal extremes of existence, suggesting that anything with a beginning and an end is ultimately considered unreal.[6] (3) The cyclical nature of all created things, emphasizing that since everything has a start, it must also have an end, indicative of non-permanence.[7] (4) Concepts that imply temporality; anything that has a beginning must also have an end, contrasting with the eternal nature.[8]
From: Taittiriya Upanishad Bhashya Vartika
(1) Concepts that denote the limits of time and existence, which do not apply to Brahman-bliss but do apply to empirical happiness.[9] (2) The discussion on the temporality of pradhvamsabhava, which has a structured beginning but no conclusion, contrasting it with the idea of eternal release.[10] (3) Refers to the concepts of upakrama and upasamhara, which are crucial to understanding the coherence and intent of the shruti text.[11] (4) The temporal boundaries that frame the experience of mental modes, indicating continuity within consciousness.[12]
From: Thirty minor Upanishads
(1) Temporal states that are unified under the partless non-dual essence known as Cinmatra.[13] (2) Refers to the eternal nature of the ultimate reality which is beyond temporal constraints.[14]
From: Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)
(1) The beginning and end attribute of experiences highlights their temporal limitations, contributing to their characterization as unreal in the context of eternal and unchanging Brahman.[15] (2) Characteristics that define the illusory nature of both waking and dream experiences, emphasizing their temporal limitations.[16]
From: Brahma Sutras (Shankaracharya)
(1) The temporal concepts of starting and finishing that do not apply to the individual soul but rather to the physical body.[17] (2) The concept that the world, composed of parts, necessarily has a start and finish in its existence.[18]
From: Vivekachudamani
(1) This phrase signifies the temporal nature of the mental sheath, indicating that it is not eternal but has defined limits in time.[19]
From: Chaitanya Bhagavata
(1) References to the comprehensive nature of divine knowledge throughout Vedic literature.[20] (2) This phrase implies a complete understanding or knowledge of the entirety of something, specifically in this context related to mother Shaci's glories.[21]
From: Yoga Vasistha [English], Volume 1-4
(1) The concepts of temporal limitation that do not apply to the eternal state of Brahma.[22]
From: Harivamsha Purana
(1) Indicates the divine's omnipresence in existence, encompassing all of creation.[23]
From: Vakyapadiya of Bhartrihari
(1) Concepts that are transcended by Brahman, indicating its eternal and unaffected state amidst temporal manifestations.[24]
From: Natyashastra (English)
(1) Refers to the structural components of a performance that define its overall framework.[25]
Jain concept of 'Beginning and end'
In Jainism, "Beginning and end" signifies the distinct phases of matter acquisition, like cloth, which have a clear starting and concluding point, emphasizing the cyclical nature of existence and transformation.
From: Bhagavati-sutra (Viyaha-pannatti)
(1) A characteristic that defines the acquisition of matter by cloth as having a defined starting point and conclusion.[26]
The concept of Beginning and end in local and regional sources
"Beginning and end" highlights pivotal points in events, as illustrated by the start and conclusion of an eclipse, and is echoed in Preetam's artwork, symbolizing cyclical journeys representing creation and culmination in existence.
From: Triveni Journal
(1) Another of Preetam's artworks that conveys concepts of new journeys and conclusions without depicting human forms.[27] (2) Concepts representing creation and culmination, highlighting the cyclical nature of existence.[28]
From: History of Science in South Asia
(1) These are the points that mark the start and conclusion of totality, and are determined by the intersection of a circle and the path of the eclipse.[29]
From: The Complete Works of Swami Vivekananda
(1) These must be free impulses, and the impulse of freedom was given just at the beginning, and that has rolled on; but this, compared with our periods, is much longer.[30]