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Compound verbs, a highly visible feature of Hindi–Urdu grammar, consist of a verbal stem plus a light verb. The light verb (also called "subsidiary", "explicator verb", and "vector" [ 55 ] ) loses its own independent meaning and instead "lends a certain shade of meaning" [ 56 ] to the main or stem verb, which "comprises the lexical core of ...
The attitude of Hanuman towards the god Rama is considered to be of dasya bhava. [96] The approach of Arjuna and the cowherd boys of Vrindavan with the god Krishna is regarded as sakhya bhava. [95] [97] Radha's love towards Krishna is madhurya bhava. [95] The attitude of Krishna's foster-mother Yashoda towards him exemplifies vatsalya bhava. [98]
In many parts of India and South Asia, Bhagavan represents the concept of a universal God or Divine to Hindus who are spiritual and religious but do not worship a specific deity. [1] In bhakti school literature, the term is typically used for any deity to whom prayers are offered. A particular deity is often the devotee's one and only Bhagavan. [2]
Jagannatha Dasa (c. 1490-1550] Odia Vaishnav poet and devotee; Jagannatha Dasa (Kannada poet) Jaggi Vasudev (born 3 September 1957) Jalaram Bapa (4 November 1799 23 February 1881) Janabai (c. 13th century), Marathi literature; Jayadeva (CE 1170), Indian Sanskrit poet and devotee; Jayatirtha (1345–1388) Jiva Goswami (c. 1513–1598)
It is the bhakti of the devotee who worships God not for any reward or presents but for His own sake. Such a devotee goes to Goloka after leaving this body and lives in eternal bliss enjoying the sports of the Lord. The classical example of this complete self-effacement is that of the cow-herdesses towards Krishna.
The Bhagavata Purana argues that the play of God (lila) is central to understanding his actions in the world. Despite having everything and being able to make his wishes reality, Krishna engages in various activities and interactions with devotees out of joy and divine play, rather than out of any necessity or compulsion (SB 1.10.24).
Arti is not only limited to god. Arti can performed not only to all forms of life, but also inanimate objects which help in progress of the culture. This is exemplified by performer of the arti waving arti to all the devotees as the arti comes to the end – signifying that everyone has a part of god within that the performer respects and bows ...
One should realize that all living things are forms of God. Without devotion and knowledge, humans are incomplete. Out of four purusharthas ("goals of life"), only moksha is eternal, while religious duty, wealth and pleasure decay with this life. While all beings are subject to destruction, the soul and God in our bodies are eternal.