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The Saraswati Shloka (Sanskrit: सरस्वती श्लोक, romanized: Sarasvatī Śloka) is a Hindu prayer. It is traditionally chanted by a student before their commencement of studies. It is traditionally chanted by a student before their commencement of studies.
Meaning: When Madhusudana, the master of speech, came to navadvipa, Mathuranatha tarkavagisha (who was the foremost navya naiyayika during those times) trembled (with fear) and Gadadhara (another logician of great repute) became afraid. A few words about the authors. Madhusudana Sarasvati is a towering giant among advaitins.
The Saraswati Vandana (Sanskrit: सरस्वती वन्दना, romanized: Sarasvatī Vandanā) is a Hindu mantra. It is addressed to the goddess Saraswati , the goddess of knowledge, music, art, speech, wisdom, and learning.
The Nadistuti sūkta from Hymn 75 of the 10th mandala of the Rigveda. The Nadistuti Sukta (Sanskrit: नदीस्तुति सूक्तम्; IAST: Nadīstuti Sūktam), is the 75th hymn (sukta) of 10th Mandala [1] of the Rigveda.
Matangi is regarded as a Tantric form of Saraswati, the goddess of knowledge and the arts of mainstream Hinduism, with whom she shares many traits. Both embody music and are depicted playing the veena. They are also both said to be the Nada (sound or energy) that flows through the Nadi channels in the body through which life force flows. Both ...
The text, along with other Shakta Upanishads, has been dated to 16th-century, according to C Mackenzie Brown – a professor of Religion and writer of books on Hindu goddesses. [2] Even though this text is of relatively late origin, Sarasvati as goddess is traceable to Vedic literature from the 2nd millennium BCE.
The book has incorporated many sutras from various Sanskrit authors in the form of his grammar. [1] Some commentators also argue that the work is also known as Lakshana-Prakasha . [ 2 ] While some note, Bhoja had authored another extensive work, which concentrated on poetry with the same title. [ 3 ]
Sadananda explains that because it is impossible to conceive the same word as indicating a part of its own meaning as well as the meaning of another word, and when the meaning is directly expressed by the other word it does not require the application of Lakshana to the first word to indicate it.