Results for 'soul (ātmā)'

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  1. Atma tatva vichār.Vijaya Laxmansurishverji - 1963 - Bombay,: Damji Jethabhai. Edited by Ghanashyam Joshi & Kirtivijay Gani.
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    Mahān puruṣaḥ: The Macranthropic Soul in Brāhmaṇas and Upaniṣads.Per-Johan Norelius - 2017 - Journal of Indian Philosophy 45 (3):403-472.
    The concept of the mahant- ātman-, or “vast self”, found in some of the Early and Middle Upaniṣads, has, at least since the days of Hermann Oldenberg, been explored by a number of scholars, most notably by van Buitenen :103–114, 1964). These studies have usually emphasized the cosmic implications of this concept; the vast ātman- being the non-individualized spirit that brings forth and pervades the universe, then enters the bodies of all created beings as their animating principle. As such it (...)
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    New Light on The Mirror of Simple Souls.Robert E. Lerner - 2010 - Speculum 85 (1):91-116.
    How does one measure whether a “Speculum” is of sufficiently broad interest to be worthy of an article in Speculum? I refer to Marguerite Porete's Mirror of Simple Souls, which I believe amply meets the test. Since the publication of the Middle French text of the Mirror in 1965, two translations have appeared in modern French, two in Italian, one in German, one in Spanish, and one in Catalan. Two translations are also available in English. Both have remained in print (...)
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    Aristotle, Plato and Bhagvad Gita on the “Soul”: In the Light Primarily of On the Soul, Phaedo and the Second Chapter of Bhagvad Gita.Amiya Bhushan Sharma - 2018 - Journal of the Indian Council of Philosophical Research 35 (2):279-295.
    This paper broadly aims at examining the idea of the “soul” or “atma” in ancient Greece and in India during the Axial Age. Against the backdrop of this general understanding, an attempt is made at comprehending the idea of the soul in Plato’s Phaedo in the light, on the one hand of Aristotle’s De Anima and on the other of Bhagavad Gita (or Gita in short). It is opined that Socrates’s views, in Phaedo, are closer in spirit to (...)
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    Impression of Celestial Being (Deva) on Human Beings in Jainism.Sonam Jain & Samani Amal Pragya - 2020 - Journal of the Indian Council of Philosophical Research 37 (2):207-224.
    Jainism is essentially a spiritual philosophy having a strong focus on the ultimate purification of the soul (ātmā). A human being usually when fails to understand things, when sorrows attack, etc., then he attributes to memorize the deva (celestial being) to seek help. Man can be guided both correctly and incorrectly by the deva and can establish a new system in a society that can be both in a positive form and a negative form. Thus, this involvement of (...)
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  6. A critical review of fundamental principles of Ayurveda.Dr Devanand Upadhyay & Dinesh Kumar K. Dinesh - 2015 - IAMJ 3 (7):2075-2083.
    The fundamental principle holds a strong ground in Ayurveda. Every medical stream has its own science in which its matter is developed, evolved and explained. From creation of living to issues of health, disease and its treatment these fundamental principles are the root. These can be enumerated as Tridosha, Panchamahabhuta, Prakriti, Ojas, Dhatu, Mala, Agni, Manas, Atma etc. They are most unique and original approach to the material creation and it has all scope to incorporate the modern development in the (...)
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    Ecology and Indian Culture.Abha Singh - 2008 - Proceedings of the Xxii World Congress of Philosophy 23:139-145.
    Since time immemorial Indian culture has been upholding a symbiotic relationship between man and environment. It has led to the all round evolution of Indian culture as an integral whole. This assimilation has been possible due to the spiritual vision of Indian seers. Every Culture is based upon certain values. In India values are usually discussed in the context of the principal ends of human life (chatuspurusartha): dharma (moral value), artha (political and economic values), kama (sensual value) and moksha (spiritual (...)
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    Untold Tales of the Self: the Ineffable in Early-Modern Jain Poetry.Rahul Bjørn Parson - 2019 - Journal of Dharma Studies 1 (2):215-227.
    Jain ādhyātmik (spiritual, mystical) poets from the 17th to 19th centuries (e.g., Banārasīdās, Ānandghan, Cidānanda) elaborated a category of ineffability to discuss the pure experience of the soul or self (ātma-anubhava). These early-modern Jain poets mobilized a very specific understanding of the ineffable, one that resists language and logocentrism as sources of delusion and conflict. The focus on the ineffable in this poetry is always attended by a set of terms that qualify the ādhyātmik view. These are a privileging (...)
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