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Guṇa is both a root and a word in Sanskrit. Its different context-driven meanings are derived from either the root or the word. In verse VI.36 of Nirukta by Yāska, a 1st millennium BC text on Sanskrit grammar and language that preceded Panini, Guṇa is declared to be derived from another root Gaṇa, [16] which means "to count, enumerate". [17]
The Adbhuta Ramayana is a Śāktaḥ Sanskrit work. It is considerably more obscure than both the Valmiki Ramayana as well as Tulsidas’ Awadhi version entitled Ramacharitamanasa, northern India's most popular version of the Ramayana story.
The Hindu figure of Rama is often presented as an ideal man, representing the epitome of righteousness, compassion, duty, sacrifice, and leadership, making him an enduring symbol of ethical and moral conduct. [1] Rama's adherence to righteousness, or dharma, is a central aspect of his symbolism as an
The fourteen Gunasthāna represents the soul's gradual manifestation of the innate qualities of knowledge, belief and conduct in a more and more perfect form. [3] [4] Following are the stages of spiritual development: [5] [6] [7] The first four are concerned with Right Belief (Rationality in perception)
Tarka-Sangraha (IAST: Tarka-saṅgraha) is a treatise in Sanskrit giving a foundational exposition of the Indian system of logic and reasoning.The work is authored by Annambhatta and the author himself has given a detailed commentary, called Tarka-Sangraha Deepika, for the text.
Mantrika means "enchanter, reciter of spells", while 'Cūlikā' means "tip, summit, top of a column". [8] [9] The basis for the title of the Upanishad is unclear, but may refer to the phrases in the text on "pointed top of a pillar" and its extensive use of mantra metaphors and riddle-like terms from Atharvaveda known partly for its esoteric teachings of spells and enchantment.
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.
[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.