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The Atman theory in Upanishads had a profound impact on ancient ethical theories and dharma traditions now known as Hinduism. [85] The earliest Dharmasutras of Hindus recite Atman theory from the Vedic texts and Upanishads, [87] and on its foundation build precepts of dharma, laws and ethics.
Ōṃ is given many meanings and layers of symbolism in the Upanishads, including "the sacred sound, the Yes!, the Vedas, the udgitha (song of the universe), the infinite, the all encompassing, the whole world, the truth, the Ultimate Reality, the finest essence, the cause of the universe, the essence of life, the Brahman, the ātman, the ...
He states that "right knowledge arises at the moment of hearing," [35] and rejects prasamcaksa or prasamkhyana meditation, that is, meditation on the meaning of the sentences, and in Up.II.3 recommends parisamkhyana, [176] separating Atman from everything that is not Atman, that is, the sense-objects and sense-organs, and the pleasant and ...
Ātman, meaning "Self", a philosophical concept common to all schools of Hindu philosophy; Ātman, attā or attan, a reference to the essential self Anattā or anātman — "not-self", central concept in Buddhism; Ātman, or Jīva, a philosophical term used within Jainism to identify the soul
It is the Atman, the unchangeable eternal Reality, Pure Consciousness, self-luminous and never itself an object of observation. [2] It is the timeless Being that witnesses the ceaseless flow and change in the world of thought and things.
Gethin writes that anatta is often mistranslated as meaning "not having a self", but in reality meant "not the self". [59] Wynne say that early Buddhist texts such as the Anattalakkhana Sutta do not deny that there is a self, stating that the five aggregates that are described as not self are not descriptions of a human being but descriptions ...
In Hindu philosophy, turiya (Sanskrit: तुरीय, meaning "the fourth"), also referred to as chaturiya or chaturtha, is the true self (atman) beyond the three common states of consciousness (waking, dreaming, and dreamless deep sleep).
With regard to the cause of samsāra, as to where it resides and the means of its removal, Adi Shankara in his Vivekachudamani.49. instructs that the individual self is the Paramatman in reality, the association of the individual self with ajnana i.e. with avidya, which he terms as anatmabandhah, bondage by the anatman or non-atman, makes it to ...