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Satya (Sanskrit: सत्य; IAST: Satya) is a Sanskrit word that can be translated as "truth" or "essence" into contemporary English. [3] In Indian religions it refers specifically to a kind of virtue found across them. This virtue most commonly refers to being truthful in one's thoughts, speech and action. [4]
The truth of knowledge consists in its non-contradictedness and novelty, and not in mere correspondence or coherence. Metaphysical knowledge essentially implies permanent and changeless certitude. Nididhyasana with the aid of sravana (with a basis of the Mahavakyas) must precede knowledge. Sruti is the starting point of enquiry.
The Eternal Order/Truth/Law (An endonym of Hinduism). Sannyasa Hindu ascetic/monastic (monk or nun) such as a Sanyasi, Sadhvine or Sadhu, Swami. Satyabhama is the Hindu Goddess and third queen of Krishna she is the personification of the goddess Bhumi and one of the incarnations of Lakshmi. Saraswati
Sri Guru Granth Sahib Ji (Punjabi: ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ): Granth is Punjabi for book; Sahib is Hindi meaning master, from Arabic, meaning companion, friend, owner, or master – is more than a holy book of the Sikhs. The Sikhs treat this Granth (holy book) as a living Guru.
Brahman in the Upanishads is also described as the "essence" and "smallest particle of the cosmos," as well as the infinite universe itself. It is the "Self" within every being, the "truth," the "reality," the "absolute," and "bliss" (ananda).
The Sanskrit term sat, which means "truth" or "what is existing, real", has a range of important religious meanings including "truth" or "the Absolute, Brahman". The passage immediately following the mantra explicitly identifies the unreal and darkness with death and the real and light with immortality, saying that all three portions of the ...
She is the Hindu goddess of knowledge, learning and creative arts; [45] her name is a compound word of sara [46] and sva, [47] meaning "essence of self". After the prayer verses, the Upanishad inquires about the secret to freedom and liberation (mukti). Sarasvati's reply in the Upanishad is:
The classic Theravāda text known as the Patisambhidamagga (c. 3rd century BCE) describes the five aggregates as being empty of essence or intrinsic nature . [30] The Patisambhidamagga also equates not-self with the emptiness liberation in a passage also cited by Buddhaghosa in the Visuddhimagga (Vism XXI 70):