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consciousness is conditioned by mental fabrications (saṅkhāra); consciousness and the mind-body (nāmarūpa, named form, conception) are interdependent; and, consciousness acts as a "life force" by which there is a continuity across rebirths.
Bhikkhu Bodhi, an American monk, wrote: . The real meaning of [upekkha] is equanimity, not indifference in the sense of unconcern for others.As a spiritual virtue, upekkha means equanimity in the face of the fluctuations of worldly fortune.
Sri Guru Granth Sahib Ji (Punjabi: ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ): Granth is Punjabi for book; Sahib is Hindi meaning master, from Arabic, meaning companion, friend, owner, or master – is more than a holy book of the Sikhs. The Sikhs treat this Granth (holy book) as a living Guru.
In his translation of Pratyabhijnahridayam uses such formulations : about consciousness: "the perfect I-consciousness is full of light and bliss" [17] about the spiritual heart: "Hṛdaya is not the physical heart. It had been called hṛdaya because it is the center of reality. It is the light of consciousness." [18]
And that is impossible. Hence, there can be no purpose of Brahman in creating the world. The world is a mere spontaneous creation of Brahman. It is a Lila, or sport, of Brahman. It is created out of Bliss, by Bliss and for Bliss. Lila indicates a spontaneous sportive activity of Brahman as distinguished from a self-conscious volitional effort.
Prayatna (Sanskrit: प्रयत्नः) means – 'effort', 'exertion', 'endeavour', 'perseverance', 'activity' or 'action in general'. [1] Pāṇini explains that prayatna does not merely mean effort but effort at a point of articulation; [2] it expresses a sense of human determination and initiative and needs to be supplemented by confidence in one’s own abilities and steadfastness ...
This is the Vishaya- chaitanya or the 'object-consciousness' which does not mean consciousness of the object but the object which is a phase of consciousness which prevails everywhere. [ 11 ] To advaitins , it refers to a pure consciousness that knows itself and also knows others.
Expounded in more detail, Muktananda glosses the second half of the verse as describing an "aspect of God, the inner Self", and meaning "Dwelling in everything as its inmost essence, the basis of love, supremely blissful, free from occupations and agitations (nishprapanchaya shantaya), he needs no other support (niralambaya) and yet he sustains ...