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The sloka was meant as a call to his countrymen to awaken their "sleeping soul" and propagate the message of peace and blessings given by the "ancient Mother" to the world. "Awake" also denotes the awakening of one's real nature and the consequent ushering in of prosperity. [2] On 24 April 1897 Vivekananda wrote a letter to Sarala Ghoshal.
The Sanskrit title for the sūtra, Aṣṭasāhasrikā Prajñāpāramitā Sūtram, literally translates as "The Perfection of Wisdom in Eight Thousand Sūtra."The "Eight Thousand," Edward Conze indicates, refers roughly to ślokas, which have a count of thirty two syllables.
The fourth stage is that of Arahant (Sanskrit: Arhat), a fully awakened person. They have abandoned all ten fetters and, upon death (Sanskrit: Parinirvāṇa, Pāli: Parinibbāna) will never be reborn in any plane or world, having wholly escaped saṃsāra. [3] An Arahant has attained awakening by following the path given by the Buddha.
The present Sanskrit edition contains ten chapters and most scholars consider the introductory chapter (the "Ravana" chapter), the ninth chapter (a dharani) and the last chapter (the Sagathakam verses) as being later additions. Furthermore, not all versions of the sutra contain these chapters (1, 9, 10). [9]
Ramcharitmanas is considered by many as a work belonging to the Saguna school [5] [6] of the Bhakti movement [7] [8] [n 1] in Hindi literature. In May 2024, during the tenth meeting of the Memory of the World Committee for Asia and the Pacific, the Ramcharitamanas manuscripts were added to UNESCO's Memory of the World Asia-Pacific Regional ...
When the festival concludes next month, various types of food are prepared to mark the end of the day. It is believed that every thing has to be 108 pieces, even the flowers. Of the 108 pieces, eight are to be given to the husbands; if there is no husband then to a son; and if no son then to the son of a friend; and if no friend then the ...
The sixth chapter, on the perfection of patient endurance (Skt. kṣānti), strongly criticizes anger and has been the subject of recent commentaries by Robert Thurman [3] and the fourteenth Dalai Lama. [4] Tibetan scholars consider the ninth chapter, "Wisdom", to be one of the most succinct expositions of the Madhyamaka view. [5]
The chronology of Mandukya Upanishad, like that of other Upanishads, is uncertain and contested. [12] The chronology is difficult to resolve because all opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies.