Search results
Results from the WOW.Com Content Network
Rashmirathi (Rashmi: Ray of light Rathi: One who rides a chariot (not the charioteer) Rashmirathi: Rider of the chariot of light) is a Hindi epic written in 1952, by the Hindi poet Ramdhari Singh 'Dinkar'. [1] The epic poem narrates the story of Karna, who is regarded as one of main protagonists of the Hindu epic- Mahabharata.
Dyauṣ the "Sky" god, also called Dyeus and Prabhāsa or the "shining dawn", also called akasha or sky, Pṛthivī the "Earth" goddess/god, also called Dharā or "support" and Bhumi or Earth, Sūrya the "Sun" god, also called Pratyūsha , ("break of dawn", but often used to mean simply "light"), the Saura sect worships Sūrya as their chief ...
According to Salig Ram, quotes Juergensmeyer, these terms are symbolic and mean "master of energy", derived from the Vaishnava understanding of "Radha as the power of energy of God" . It is a referent to the consciousness in a person and the cosmic energy source, states Juergensmeyer.
[32] [33] Müller noted that the hymns of the Rigveda, the oldest scripture of Hinduism, mention many deities, but praise them successively as the "one ultimate, supreme God" (called saccidānanda in some traditions), alternatively as "one supreme Goddess", [34] thereby asserting that the essence of the deities was unitary , and the deities ...
Statue of Vivekananda at the Ramakrishna Mission Swami Vivekananda's Ancestral House and Cultural Centre. Vivekananda was born as Narendranath Datta (name shortened to Narendra or Naren) [18] in a Bengali Kayastha family [19] [20] in his ancestral home at 3 Gourmohan Mukherjee Street in Calcutta, [21] the capital of British India, on 12 January 1863 during the Makar Sankranti festival. [22]
Indeed, he even quotes from other texts in the canon (whether written before the Gita or after [266]) to indicate the intention of the Gita, “as though they have the same authority as the Gita itself”. [266] And so: “In all, a wide range of texts are used to serve as authorities for understanding the Gītā. Swami Bhaktivedanta not only ...
This inconsistency in Kabir's teaching may have been differentiating "union with God" from the concept of "merging into God, or Oneness in all beings". Alternatively, states Vaudeville, the saguna prema-bhakti (tender devotion) may have been prepositioned as the journey towards self-realization of the nirguna Brahman, a universality beyond ...
[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 ]