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As discussed in the devotional works section above, the Pundalik legend appears in the Sanskrit scriptures Skanda Purana and Padma Purana. It is also documented in Marathi texts: Panduranga-Mahatmya by a Brahmin called Sridhara; another work of the same name written by Prahlada Maharaj; and also in the abhangas of various poet-saints.
The conventions associated with the ashtakam have evolved over its literary history of more than 2500 years. One of the best known ashtakam writers was Adi Sankaracharya, who created an ashtakam cycle with a group of ashtakams, arranged to address a particular deity, and designed to be read both as a collection of fully realized individual poems and as a single poetic work comprising all the ...
The most convenient method of inputting romanized Sanskrit is by setting up an alternative keyboard layout. This allows one to hold a modifier key to type letters with diacritical marks. For example, alt+a = ā. How this is set up varies by operating system.
Then, after climbing a few steps, we can see the face of Lord Vittala. We can have this Mukha Darshan any time without standing in Queue. For, Padha Darshan (To touch the Lotus Feet of Lord), there is an entrance which leads to the queue complex outside the temple. It will lead to many small shrines of Bhaktas, then towards the Lord Panduranga.
An Ashtakam is a Sanskrit hymn comprising a total of eight verses. These verses typically glorify a specific deity, highlighting their qualities, virtues, and powers. The word "Ashta" means "eight," hence the Ashtakam contains eight verses.
Pandurang Shastri Athavale (19 October 1920 – 25 October 2003), also known as Dada /Dadaji ("elder brother"), was an Indian activist, philosopher, spiritual leader, social revolutionary, [2] and religion reformist, who founded the Swadhyaya Parivar (Swadhyaya family) in 1954. [3]
The Swadhyaya Movement or Swadhyaya Parivara started in mid 20th-century in the western states of India, particularly Maharashtra and Gujarat. [1] Founded by Pandurang Shastri Athavale (1920-2003), the movement emphasizes self-study (swadhyaya), selfless devotion and application of Indian scriptures such as the Upanishads and Bhagavad gita for spiritual, social and economic liberation.
Madhva, of the view that the Gita is as much a part of the religious canon as Upanishads or the Vedas, has authored two commentaries on it.His first work, Gita Bhashya is expositional while the latter, Gita Tatparya, is polemical in nature.