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"It's when someone is content, and lives with their heart full of contentment. They are loving, and live with their heart full of love. They're kind, and live with their heart full of kindness." "It's when someone has such a view: 'There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds.
Vaishnavas (followers of Vaishnavism) suggest that dharma and moksha cannot be two different or sequential goals or states of life. [34] Instead, they suggest God should be kept in mind constantly to simultaneously achieve dharma and moksha , so constantly that one comes to feel one cannot live without God's loving presence.
This is the title of followers of Buddhism (or, historically, of Gautama Buddha) who are not monks, nuns, or novice monastics in a Buddhist order, and who undertake certain vows. [2] In modern times they have a connotation of dedicated piety that is best suggested by terms such as " lay devotee" or "devout lay follower".
The theology of oneness and unity of "the divine Goddess and the devotee", their eternal fearless love for each other is a theme found in Devi Gita, a text embedded inside the Devi-Bhagavata Purana. The specific Bhakti yoga practices amongst Shakta are similar to those in other traditions of Hinduism.
Sanātanī (Devanagari: सनातनी [note 1]) is original term used to describe Hindu duties that incorporate teachings from the Vedas, Upanishads, Puranas, and other Hindu religious texts and scriptures such as the Ramayana and its many versions, as well as the Mahabharata (incl. the Bhagavad Gita), which itself is often described as a concise guide to Hindu philosophy and a practical ...
Kama (Sanskrit: कामदेव, IAST: Kāmadeva), also known as Kamadeva and Manmatha, is the Hindu god of erotic love, desire, pleasure and beauty. He is depicted as a handsome young man decked with ornaments and flowers, armed with a bow of sugarcane and shooting arrows of flowers.
The longest chapter of Shankara's Upadesasahasri, chapter 18, "That Art Thou," is devoted to considerations on the insight "I am ever-free, the existent" , and the identity expressed in Chandogya Upanishad 6.8.7 in the mahavakya (great sentence) "tat tvam asi", "that thou art."
According to Donald Lopez, the Lotus Sūtra "appears to end with Chapter Twenty-Two, when the Buddha exhorts his disciples to spread the teaching, after which they return to their abodes...scholars speculate that this was the final chapter of an earlier version of the Lotus, with the last six chapters being interpolations."