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The Bhagavad Gita (/ ˈ b ʌ ɡ ə v ə d ˈ ɡ iː t ɑː /; [1] Sanskrit: भगवद्गीता, IPA: [ˌbʱɐɡɐʋɐd ˈɡiːtɑː], romanized: bhagavad-gītā, lit. 'God's song'), [a] often referred to as the Gita (IAST: gītā), is a Hindu scripture, dated to the second or first century BCE, [7] which forms part of the epic poem Mahabharata.
Artha – signifies the "means of life", activities and resources that enables one to be in a state one wants to be in. [20] Artha incorporates wealth, career, activity to make a living, financial security and economic prosperity. The proper pursuit of artha is considered an important aim of human life in Hinduism. [21] [22]
Dharma (/ ˈ d ɑːr m ə /; Sanskrit: धर्म, pronounced ⓘ) is a key concept in the Indian religions of Hinduism, Buddhism, Jainism and Sikhism. [7] The term dharma is understood to refer to behaviours which are in harmony with the "order and custom" that sustains life; "virtue", righteousness or "religious and moral duties".
The Asramas system is one facet of the complex Dharma concept in Hinduism. [3] It is integrated with the concept of Purushartha, or four proper aims of life in Hindu philosophy, namely, Dharma (piety, morality, duties), Artha (wealth, health, means of life), Kama (love, relationships, emotions) and Moksha (liberation, freedom, self-realization ...
Hindu texts or Hindu scriptures are manuscripts and voluminous historical literature which are related to any of the diverse traditions within Hinduism. Some of the major Hindu texts include the Vedas , the Upanishads , and the Itihasa .
In Hinduism, Śāstra pramāṇam refers to the authority of the scriptures (śruti, Vedas) with regard to puruṣārtha, the objects of human pursuit, namely dharma (right conduct), artha (means of life), kāma (pleasure) and mokṣa (liberation). [1]
Prana pratishtha (IAST: prāṇa pratiṣṭhā) is the rite or ceremony by which a murti (devotional image of a deity) is consecrated in a Hindu temple.The Sanskrit terms prana means "life" and pratishtha means "to be established."
[3] [4] The book was published in 1923 while Savarkar was still in jail. [5] It was retitled Hindutva: Who Is a Hindu? (with the second phrase as a subtitle) when reprinted in 1928. Savarkar's epigraph forms part of the canon of works published during British rule that later influenced post-independence contemporary Hindu nationalism. [6]