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). Souls wander from birth to birth within and between these categories as determined by the karmic accumulations that they bear. Every living thing that is not a human, deity, or hell dweller belongs to the plant and animal category, which is known as the tiryañcagati . This category is elaborately

in Brill's Encyclopedia of Jainism Online

the evolutionary emergence of a new type of material being living a "divine life."25 While mystic experi­ ence does stand out not only justificationally but in his idea of the nature of divine life, Aurobindo's stress is on a continuity, mutual value, and mutual reality obtaining between the

In: Aurobindo's Philosophy of Brahman
Author:

a householder can live a good Jain life in spite of the householder being, by definition, unable to participate in the fullness of ascetic practice, which the tradition takes to be ultimately necessary for the attainment of mokṣa , or liberation from saṃsāra , the cycle of death and rebirth. Cort

in Brill's Encyclopedia of Jainism Online

and villages; in these inconspicuous settings, they were part of the very weave of rural economic life. At a higher elevation were Jains active as traders and bankers in the urban entrepots and ports of the region, and at the system’s apex were the great banking and trading houses, closely tied in

in Brill's Encyclopedia of Jainism Online
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(hantvii) craving, anger, and bewilderment, and who, therefore, is not yet living a happy life (sukhin). 7 Is he a muni because he knows that he is attaining perfection, although it is still far away? It might be the fact that the clear realizing of body or personality as impermanent (anicca kiiya) has

In: Man and his Destiny

about Aurobindonian 48. "In the light of this conception [Brahman expressing its svarilpa through matter] we can per­ ceive the possibility of a divine life for man in the world which will at once justify Science by disclosing a living sense and intelligible aim for the cosmic and terrestrial

In: Aurobindo's Philosophy of Brahman
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, the 24th Jina of this world age, exclusively in such a conventionally determined version of history must be borne in mind. The trajectory of early research into the life of the Buddha is salutary in this respect. H. Oldenberg’s famous biography of that great teacher was written on the basis of the

in Brill's Encyclopedia of Jainism Online

and work. In particular, the Gild is silent on the winsome sports of Kr~Qa as a child and on his amorous sports (lilds) as an adolescent young man, sports which the Gauriya Vai~Qavas confidently believe to reveal the essence of divine life arid the perfec- tion of religious life, loving devotion

In: Hinduism
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with ecstasy if I get your companionship You showed me the path of Truthfulness, self-restraint, and modesty You taught me that compassion was the wealth of life Give me your support So that I may renounce my ego And be humble and transparent (Humar, n.d. a.) … Show me a path for my life

in Brill's Encyclopedia of Jainism Online

ancestral worship (Nep. kul devat ā ) is that of Lucirim (or Nagi), a snake-shaped being living in the primordial lake where, according to myths, all life originated. These myths also portray Lucirim as the father of the girl whom Kokcilip, the cultural hero, literally fished out from the