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Tigunait (2002: pp. 39–45) render the narrative of the 24 teachers of Dattatreya in the Uddhava Gita into English. [3] Though the consensus of scholars hold the Bhagavata Purana to be a composite work of the oral tradition of many mouths, the Vaishnava tradition as well as the Bhagavata Purana itself uphold that it was scribed by Vyasadeva. [4]
True knowledge, Krishna explains, leads to self-realisation and liberation from the cycle of birth and death. In summary, the second chapter of the Bhagavad Gita, Samkhya Yoga, is a profound discourse on the nature of the self, the importance of selfless action, and the path to spiritual enlightenment. Krishna teaches Arjuna to transcend the ...
Bhagavad-Gītā As It Is suggests a way of life for the contemporary Western world, and is derived from the Manu Smriti and other books of Hindu religious and social law. In this way of life, ideal human society is described as being divided into four varnas (brahmana – intellectuals, kshatriya – administrators, vaishya – merchants, shudra – workers).
Krishna with his consorts Rukmini and Satyabhama and his mount Garuda, Tamil Nadu, India, late 12th–13th century [119] Krishna legends then describe his return to Mathura. He overthrows and kills the tyrant king, his maternal uncle Kamsa/Kansa after quelling several assassination attempts by Kamsa.
The Bhagavad Gita (/ ˈ b ʌ ɡ ə v ə d ˈ ɡ iː t ɑː /; [1] Sanskrit: भगवद्गीता, IPA: [ˌbʱɐɡɐʋɐd ˈɡiːtɑː], romanized: bhagavad-gītā, lit. 'God's song'), [a] often referred to as the Gita (IAST: gītā), is a Hindu scripture, dated to the second or first century BCE, [7] which forms part of the epic Mahabharata.
Krishnaism is a term used in scholarly circles to describe large group of independent Hindu traditions—sampradayas related to Vaishnavism—that center on the devotion to Krishna as Svayam Bhagavan, Ishvara, Para Brahman, who is the source of all reality, not simply an avatar of Vishnu.
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In this view, the jivatman or individual self is a mere reflection or limitation of singular Ātman in a multitude of apparent individual bodies. [19] It regards the material world as an illusory appearance or "an unreal manifestation of Brahman," [20] the latter as proposed by the 13th century scholar Prakasatman of the Vivarana school.