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Ancient South Indian commentators, such as Lingayasurin, explain that the meaning of guṇa as "thread, string" comes from the root guṇa-in the sense of repetition (abhyāsa), while the Telugu commentator Mallinatha explains the root guṇa-is to be understood in Sisupalavadha as āmredana (आम्रेडन, reiteration, repetition). [17]
Sattva (Sanskrit: सत्त्व, meaning goodness) is one of the three guṇas or "modes of existence" (tendencies, qualities, attributes), a philosophical and psychological concept understood by the Samkhya school of Hindu philosophy.
Hindu cosmology is the description of the universe and its states of matter, cycles within time, physical structure, and effects on living entities according to Hindu texts.
The Nadi Susumna, whose substance is the threefold Gunas, is in the middle. She is the form of Moon, Sun, and Fire even water also; Her body, a string of blooming Dhatura flowers, extends from the middle of the Kanda to the Head, and the Vajra inside Her extends, shining, from the Medhra to the Head.
The first of the categories is the 3 Gunas (or modes of nature). They are Sattva (good), Rajas (average), and Tamas (bad). Ahankara (the ego) is mostly Tamas; The elements were evolved from Tamas in the following order Space (with the property of Sound) Wind (with the property of Touch) Fire (with the property of Sight) Water (with the property ...
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Hindu philosophers of the medieval period have tried to explain the nature of these three paths and the relation between them. Shankara tended to focus on jñāna-yoga exclusively, which he interpreted as the acquisition of knowledge or vidya. He considered karma-yoga to be inferior.
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