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Sreeni Pattathanam authored a book, Matha Amritanandamayi: Divya Kathakalum Yatharthyavum (lit. ' Matha Amritanandamayi: Sacred Stories and Realities ' ), [ 4 ] which became controversial for the alleged derogatory remarks by the author about Matha Amritanandamayi.
The stories and their order in Tantrakhyayika within Book 10 are consistent with the tales and arrangement of the Kalila wa Demna more than even the Panchatantra, and it would appear therefore that we have in the Kathasaritsagara an earlier representative of the original collection than even the Panchatantra, at least as it is now met with.
The Mahāvastu (Sanskrit for "Great Event" or "Great Story") is a canonical text of the Mahāsāṃghika Lokottaravāda school of Early Buddhism which was originally part of the school's Vinaya pitaka. [1] [2] The Mahāvastu is a composite multi-life hagiography of the Buddha Shakyamuni. Its numerous textual layers are held by scholars to have ...
The Sacred Journey: A Memoir of Early Days is an autobiography by author Frederick Buechner, the first of a four part series. Published in 1982, the work describes the author's life from his childhood up until his conversion to Christianity in 1953, at the age of twenty-seven.
Not all of these denominations hold the same set of sacred traditional narratives. For example, the books of the Bible accepted by the Roman Catholic Church and the Eastern Orthodox churches include a number of texts and stories (such as those narrated in the Book of Judith and Book of Tobit) that many Protestant denominations do not accept as ...
The religious texts were compiled by different religious communities into various official collections. The earliest contained the first five books of the Bible, called the Torah in Hebrew and the Pentateuch (meaning five books) in Greek. The second-oldest part was a collection of narrative histories and prophecies (the Nevi'im).
Jains believe their religion is eternal, and the teachings of the first tīrthaṅkara, Ṛṣabhanātha, existed millions of years ago. [1]It states that the tīrthaṅkaras taught in divine preaching halls called samavasarana and were heard by gods, ascetics, and laypersons.
The sacred texts — and much more so the huge exegetical apparatus that had grown up around them in the older scholastic schools — were regarded as no more than signposts pointing the way to liberation. Valuable though they were as guides, they needed to be transcended in order for one to awaken to the true intent of Śākyamuni’s teachings.