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[7] [8] [9] Like many technical terms in other languages, guṇa can be difficult to encapsulate with a single English word. Its original and common meaning is a thread, implying the original materials that weave together to make up reality.
The Brihadaranyaka Upanishad, in the last chapter detailing lessons for Grihastha stage of life for a student, describes this rite of passage, in verses 6.4.24 to 6.4.27, as follows, [28] A new born's Namakarana ceremony. The grandmother is whispering the name into the baby's ear, while friends and family watch.
The devas invoke Prakriti, the personified force of nature, who offers them three seeds to be planted where Vishnu stays, which represent the sattva, rajas, and tamas gunas. The seeds grow to become three plants, Dhātrī , Mālatī , and Tulasī, who are personified as three women, Svarā , Lakṣmī , and Gaurī .
Ishvara is the substantive part of Brahman, while jivas and jagat are its modes (also secondary attributes), and kalyana-gunas (auspicious attributes) are the primary attributes. The secondary attributes become manifested in the effect state when the world is differentiated by name and form. The kalyana-gunas are eternally manifest.
Adi Shankara, founder of Advaita Vedanta, with disciples, by Raja Ravi Varma (1904). Sannyasa (Sanskrit: संन्यास, romanized: saṃnyāsa), sometimes spelled sanyasa, is the fourth stage within the Hindu system of four life stages known as ashramas, the first three being brahmacharya (celibate student), grihastha (householder) and vanaprastha (forest dweller, retired). [1]
His three heads are symbols of the Gunas (qualities in Samkhya school of Hinduism). The three Gunas are Sattva, Rajas and Tamas. The three Gunas are Sattva, Rajas and Tamas. The six hands have ethical symbolism, namely Yamas , Niyama , Sama, Dama, Daya and Shanti (axiology in Yoga and Vedanta school of Hinduism).
[9] In the fourteenth chapter of the Bhagavad Gita , rajas is described as being of a passionate nature, driving desire, attachment, and action. When rajas is dominant, it manifests as greed, restlessness, agitation, and constant engagement in actions, which obscure wisdom and keep one bound to the cycle of worldly pursuits.
Objects that are minute (like atoms), past (like Lord Rama), and distant (like Mount Meru), being the objects of inference (anumeya – and, therefore, also objects of knowledge – prameya), must be perceivable directly by someone; like the fire on the hill is an object of inference for a distant person but is perceived directly by the one who ...