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This is a list of dams on the Brahmaputra River and hydro–infrastructure in the Brahmaputra River Basin which is a key constituent of the Ganges-Brahmaputra basin of Himalayan rivers. Brahmaputra originates near Mount Kailash , flows through Tibet where it is called Yarlung Tsangpo .
The nadi system is mentioned in the Chandogya Upanishad (8~6 cc. BCE), verse 8.6.6. [7] and in verses 3.6–3.7 of the Prasna Upanishad (second half of the 1 millennium BCE). As stated in the last, 3.6 "In the heart verily is Jivātma. Here a hundred and one nāḍis arise. For each of these nāḍis there are one hundred nāḍikās. For each ...
The Nāda yoga system divides music into two categories: silent vibrations of the self (internal music), anahata), and external music, ahata.While the external music is conveyed to consciousness via sensory organs in the form of the ears, in which mechanical energy is converted to electrochemical energy and then transformed in the brain to sensations of sound, it is the anahata chakra, which ...
Shiva Samhita declares itself to be a yoga text, but also refers to itself as a tantra in its five chapters. [8] The first chapter starts with the statement, states Mallinson, that "there is one eternal true knowledge", then discusses various doctrines of self liberation followed by asserting that Yoga is the highest path.
The Brahmaputra is a trans-boundary river which flows through Southwestern China, Northeastern India, and Bangladesh. It is known as Brahmaputra or Luit in Assamese, Yarlung Tsangpo in Tibetan, the Siang/Dihang River in Arunachali, and Jamuna River in Bengali. By itself, it is the 9th largest river in the world by discharge, and the 15th longest.
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The Kālacakra Tantra is more properly called the Laghu-kālacakratantra-rāja (Sovereign Abridged Kālacakra) and is said to be an abridged form of an original text, the Paramādibuddhatantra of the Shambala king Sucandra, which is no longer extant. [8] The author of the abridged tantra is said to have been the Shambala king Manjushriyasas.
The macrocosmic symbolism of the mandala then, also represents the forces of the human body. The explanatory tantra of the Guhyasamaja tantra, the Vajramala, states: "The body becomes a palace, the hallowed basis of all the Buddhas." [10] All ritual in Vajrayana practice can be seen as aiding in this process of visualization and identification.