Anagrammeja & Tietoja | englanti sana ATMAN

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Esimerkkejä ATMAN käyttämisestä lauseessa

• In Buddhism, the predominant teaching is the negating doctrine of anatman, that there is no permanent, persisting atman, and that belief in atman is the prime consequence of ignorance, the foundation of samsara.
• Shaivite theology ranges from Shiva being the creator, preserver, and destroyer to being the same as the Atman (Self) within oneself and every living being.
• A traditional Hindu classification divides āstika and nāstika schools of philosophy, depending on one of three alternate criteria: whether it believes the Vedas as a valid source of knowledge; whether the school believes in the premises of Brahman and Atman; and whether the school believes in afterlife and Devas.
• Aleister Crowley (1875–1947), the founder of the esoteric religion Thelema, considered the Holy Guardian Angel to be representative of one's truest divine nature and the equivalent of the "Genius" of the Hermetic Order of the Golden Dawn, the Augoeides of Iamblichus, the Atman of Hinduism, and the Daimon of the ancient Greeks.
• Jaimini's Mimamsa is eminently ritualist (karma-kanda) in comparison to the metaphysical focus on knowledge of the Self (Atman) and Brahman of the Vedanta philosophy.
• The eight limbs are, in order, the yamas (codes of social conduct), niyamas (self-observances), asanas (postures), pranayama (breath work), pratyahara (sense withdrawal or non-attachment), dharana (concentration), dhyana (meditation), and samadhi (realization of the true Self or Atman, and unity with Brahman, ultimate reality).
• The Atman and Atta are related, in Buddhist canons, to terms such as Niratta (Nir+attan, soulless) and Attaniya (belonging to the soul, having a soul, of the nature of soul).
• According to Bhante Sujato, Vibhajyavāda means that the doctrine "distinguishes" (vibhajanto) the heterodox and orthodox views, particularly the non-Buddhist theory of a self (atman) as well as the theory of a pudgala (or "person" similar to but distinct from the atman) of the Pudgalavadins (also known as the Vātsīputrīya).
• Madhvacharya's teachings are built on the premise that there is a fundamental difference between Atman (individual soul, self) and the Brahman (ultimate reality, God Vishnu), these are two different unchanging realities, with individual soul dependent on Brahman, never identical.
• The text also discusses the associated doctrine of buddha-nature (tathāgatagarbha) which is said to be a "hidden treasury" within all living beings that is eternal (nitya), blissful, Self (atman), and pure (shudda).
• These verses of the Chandogya Upanishad set out a dialogue between Indra and Virocana, in search of atman, the immortal perceiver, and Prajapati, their teacher.
• Among the early texts with Stotras are by Kuresha, which combine Ramanuja's Vedantic ideas on qualified monism about Atman and Brahman (ultimate, unchanging reality), with temple practices.
• Similar concepts in other languages include Chinese Ling and hun (靈魂) and Sanskrit akasha / atman (see also prana).
• The word Ātman generally denotes the Individual Self, but by the word Paramatman which word also expresses Boundless Life, Boundless Consciousness, Boundless Substance in Boundless Space, is meant the Atman of all atmans or the Supreme Self or the Universal Self.
• A Jiva is instructed to identify themselves with the Atman, which is the Brahman in a being, thus the purpose of human birth is to realize "I am Brahman" (Aham Brahmasmi) through Prajna which leads to the state of "ultimate consciousness" referred as sat-chit-ananda and subsequently Moksha, however as long as a being identifies with Maya which is finite, material and tangible, they will continue to gather Karma and remain in Saṃsāra.
• Astika, in some texts, is defined as those who believe in the existence of Atman (Self), while Nastika being those who deny there is any "Self" in human beings and other living beings.
• It is not a "permanent, unchanging, transmigrating entity", like the atman, but a series of momentary consciousnesses.
• The ultimate perspective meanwhile, is that of the pure soul or atman, the jiva, which is "blissful, energetic, perceptive, and omniscient".
• While the language of Gaudapada is undeniably similar to those found in Mahayana Buddhism, Coman states that their perspective is different because unlike Buddhism, Gaudapada is relying on the premise of "Brahman, Atman or Turiya" exists and is the nature of absolute reality.
• The text discusses key concepts such as the viveka (discrimination or discernment) between real (unchanging, eternal) and unreal (changing, temporal), Prakriti and Atman, the oneness of Atman and Brahman, and self-knowledge as the central task of spiritual life and for Moksha.

Sivun valmistelu kesti: 200,92 ms.