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Separating concepts in Hinduism from concepts specific to Indian culture, or from the language itself, can be difficult. Many Sanskrit concepts have an Indian secular meaning as well as a Hindu dharmic meaning. One example is the concept of Dharma. [4] Sanskrit, like all languages, contains words whose meanings differ across various contexts.
A sentence is a collection of words, a word is a collection of phonemes, according to Nirukta scholars of Hindu traditions. [16] The meaning of Vedic passages has to be understood through context, purpose stated, subject matter being discussed, what is stated, how, where and when. [16]
In Nyaya school of Hinduism, Bhavana (Sanskrit: भावना) is synonymous with Samskara, a property that manifests as impressions or traces on the soul. [18] It is a key concept in Nyaya philosophy, and it applies the idea to both living and non-living world. For example, the vega (velocity) of vayu (wind) is its samskara, in Nyaya ...
Smārta (स्मार्त) is an adjective derived from Smriti (Sanskrit: स्मृति, Smrti, IPA: [s̪mr̩.t̪i]). [19] The smriti are a specific body of Hindu texts usually attributed to an author, traditionally written down but constantly revised, in contrast to Srutis (The Vedic Literature) considered authorless, that were transmitted verbally across the generations and fixed.
Each of six major schools of Hinduism has its own literature on dharma. Examples include Dharma-sutras (particularly by Gautama, Apastamba, Baudhayana and Vāsiṣṭha) and Dharma-sastras (particularly Manusmṛti, Yājñavalkya Smṛti, Nāradasmṛti and Viṣṇusmṛti). At personal dharma level, this includes many chapters of Yogasutras.
The Nirvana Upanishad describes the sannyasi (renouncer), his character and his state of existence as he leads the monastic life in the Hindu Ashrama tradition. [12] The Upanishad is notable for not mentioning any rites of passage, qualifications or discussion of the sannyasi's life before renunciation. [ 5 ]
Karmendriya is the "organ of action" according to Hinduism and Jainism. [2] Karmendriyas are five, and they are: hasta, pada, bak, anus, upastha. [ 2 ] [ 3 ] [ 4 ] In Jainism these are the senses used by the experiencing soul to perform actions.
The most common meaning of astika and nastika, in Buddhism, Hinduism and Jainism was the acceptance and adherence to ethical premises, and not textual validity or doctrinal premises, states Nicholson.