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The following passage on the guild of Ayyavolu merchants is taken from an inscription dated 1055 CE and summarises their activities and commodities: [4] Famed throughout the world, adorned with many good qualities, truth, purity, good conduct, policy, condescension, and prudence; protectors of the vira-Bananju-dharma [law of the heroic traders], having 32 veloma, 18 cities, 64 yoga-pithas, and ...
The Vedanga fields of grammar and linguistics – Vyakarana and Nirukta – were the other significant contributors to the Dharma-text genre. [ 119 ] Mimamsa literally means the "desire to think", states Donald Davis, and in colloquial historical context "how to think, interpret things, and the meaning of texts". [ 119 ]
Tanlin's brief biography of the "Dharma Master" is found in his preface to the Long Scroll of the Treatise on the Two Entrances and Four Practices, a text traditionally attributed to Bodhidharma and the first text to identify him as South Indian: The Dharma Master was a South Indian of the Western Region. He was the third son of a great Indian ...
Yugadharma (Sanskrit: युगधर्म, romanized: Yugadharma) is the dharma of an epoch or age in Hindu philosophy. [1] [2] The concept of yugadharma is prescribed to be a reflection of Sanatana Dharma, the eternal dharma that transcends the passage of time.
He was a 57th generational dharma heir of Linji Yixuan in the Linji school (Japanese: Rinzai) and a third-generation dharma heir of Hsu Yun. In the Caodong (Japanese: Sōtō ) lineage, Sheng Yen was a 52nd-generation Dharma heir of Dongshan Liangjie (807-869), and a direct Dharma heir of Dongchu (1908–1977).
The first verse of the Mimamsa Sutras states that the text's purpose is an inquiry into dharma. [4] The text establishes that dharma cannot be known through perception. Teachings of dharma without basis in the Vedas, such as of the Buddha and Jina, are based on perception. Therefore, they are not valid teachings of dharma, Jaimini reasons. [4]
The lack of support within the dharmasastras as a whole shows that the Hindu community, for the most part, did not find Yajnavalkya's fifth source of dharma correctly listed or legitimate. [8] The second textual account of Atmatusti being listed as a fourth source of dharma along with the listing of a fifth source is as follows: