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The modern Hindi and Urdu standards are highly mutually intelligible in colloquial form, but use different scripts when written, and have lesser mutually intelligibility in literary forms. The history of Bible translations into Hindi and Urdu is closely linked, with the early translators of the Hindustani language simply producing the same ...
Mitra, the god of oaths, promises, and friendships; Varuna, the god of water the seas, the oceans, and rain; Indra, also called Śakra, the king of gods, and the god of weather, storms, rain, and war; Savitr, the god of the morning sun; associated with Surya; Aṃśa, solar deity; associated with Surya; Aryaman the god of customs, hospitality ...
In the Indian subcontinent, Christians who speak Urdu translate the word "God" as "Khuda" (خُدا) as God in Urdu is called Khuda, Although even Hindi speaking christians sometimes uses Khuda as a term to refer to God, though his personal name is rendered as "Yahovah" (यहोवा, یہوّاہ) or "Yahvah" (यहवा, یہوہ).
[332] [333] [334] The Yoga school of Hinduism accepted the concept of a "personal god" and left it to the Hindu to define his or her god. [335] Advaita Vedanta taught a monistic, abstract Self and Oneness in everything, with no room for gods or deity, a perspective that Mohanty calls, "spiritual, not religious". [ 336 ]
Edelmann states that gods and anti-gods of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self. [70] Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon.
Waheguru (Punjabi: ਵਾਹਿਗੁਰੂ, romanized: vāhigurū [note 1], pronunciation: [ʋaːɦɪɡuɾuː], literally meaning "Wow Guru", [1] figuratively translated to mean "Wonderful God" or "Wonderful Lord" [2] [3]) is a term used in Sikhism to refer to God as described in Guru Granth Sahib.
The myth of Jhulelal is not seen in regional histories written prior to the 20th century. While nearly all Jhulelal legends revolve broadly around two main themes—the valorization of Sindhi communal harmony, and the intrinsic superiority of tolerant and devout Hindus over Muslims who are depicted as unable to interpret even their own religious texts—the specifics vary widely, and have ...
Khoda, which is Persian for God, and hāfiz which is the Arabic word for "protector" or “guardian”. [5] The vernacular translation is, "Good-bye". The phrase is also used in the Azerbaijani, Sindhi, Urdu, Hindi, Bengali and Punjabi languages. [5] [6] It also can be defined as "May God be your protector."