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[10] [11] These abilities, the mind (Manas) and consciousness (Cit) constitute the inner self, defines the Atma Upanishad. [ 10 ] [ 11 ] [ 1 ] The highest Self is the one who is venerated by syllables of the Om , and adored in the Vedas .
Hindustani, the lingua franca of Northern India and Pakistan, has two standardised registers: Hindi and Urdu.Grammatical differences between the two standards are minor but each uses its own script: Hindi uses Devanagari while Urdu uses an extended form of the Perso-Arabic script, typically in the Nastaʿlīq style.
Kamayani (Hindi : कामायनी) (1936) is a Hindi epic poem by Jaishankar Prasad (1889–1937). It is considered one of the greatest literary works written in modern times in Hindi literature. It also signifies the epitome of Chhayavadi school of Hindi poetry which gained popularity in the late 19th and early 20th centuries. [1]
Osho has given commentary on Ashtavakra Gita in a long series of 91 discourses named as Ashtavakra Mahageeta, [23] given in his Pune Ashram. Sri Sri Ravi Shankar has given commentary on Ashtavakra Gita in Hindi [24] and English. [25] Pujya Gurudevshri Rakeshbhai has given commentary on Ashtavakra Gita through 60 discourses totalling more than ...
Sat Sandarbhas (Six Sandarbhas, a.k.a. Bhāgavata-sandarbha) is a 16th-century Vaishnava Sanskrit text, authored by Gaudiya Vaishnava theologian Jiva Goswami.The six treatise are Tattva-, Bhagavat-, Paramatma-, Krishna-, Bhakti-, and Priti-sandarbha.
Doha (Urdu: دوہا, Hindi: दोहा, Punjabi: ਦੋਹਾ) is a form of self-contained rhyming couplet in poetry composed in Mātrika metre. This genre of poetry first became common in Apabhraṃśa and was commonly used in Hindustani language poetry. [1] Among the most famous dohas are those of Sarahpa, Kabir, Mirabai, Rahim, Tulsidas ...
"The Śulvasútra of Baudháyana, with the commentary by Dvárakánáthayajvan", translated by George Thibaut, was published in a series of issues of The Pandit. A Monthly Journal, of the Benares College, devoted to Sanskrit Literature :
The Kullūka commentary dated to be sometime between the 13th to 15th century, adds Olivelle, is mostly a plagiary of Govindaraja commentary from about the 11th century, but with Kullūka's criticism of Govindaraja. [66] Nārāyana's commentary, titled Manvarthavivrtti, is probably from the 14th century and little is known about the author. [66]