Middle sister doesn't care that milkman is a "renouncer" per se.
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Government officials in Helmand publicly deny any support for the Renouncer faction.
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Mullah Abdul Manan Niazi, the spokesman for the Renouncer faction, denied that the group was government-supported, saying that it was a popular movement spurred by resentment toward the mainstream Taliban.
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The fighting last week began when the mainstream Taliban attacked a Renouncer base in Gereshk, one of the few areas outside Helmand's provincial capital, Lashkar Gah, that are not under Taliban control.
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And a border police official, who spoke only on the condition of anonymity, said that among the units guarding the entrances to Lashkar Gah is a Renouncer unit trained and equipped by the National Directorate of Security.
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While they have been most active in Helmand Province, other Renouncer factions have engaged in bitter fights with the mainstream Taliban in Shindand District of Herat Province, in the northwest, and in the western provinces of Farah and Ghor.
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Nangyal was defeated and surrendered to the government, which then helped him reorganize his forces as a Renouncer group aligned to Mullah Rasoul, and return to the fight against the mainstream Taliban, according to Abdul Hameed Noor, a former governor of Shindand.
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In the fifth chapter, Atri asks Yajnavalkya whether someone pursuing Brahman can be without the sacred thread. According to the translation by Paul Deussen, a professor and German Indologist, Yajnavalkya answers that "this very thing is sacred thread, namely the Atman". A renouncer or Parivrajaka (another term for renouncer) performs a sacrifice to the Atman whenever he feeds himself or rinses his mouth with water. Feeding and dressing his Prana (life force) is the only duty of the renouncer.
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As a renouncer, after "I am truly Brahman", should consider Brahman as the internal sacred string, therefrom "I am the string", and so he should throw away the external sacred thread. Uttering three times the words, “I have renounced, I have renounced, I have renounced”, he should pick up a bamboo staff and the loins-cloth, thus begin his journey. He should expect little food, eat sparingly as if food was a medicine. The renouncer must give up anger, greed, delusions, deceit, falsehood and desire.
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In early 2013, Shrout joined Kansas City metallic hardcore band Renouncer. Nervous Wreck reunited and played one show in May 2014. He is an artist-endorser with Kansas City Drum Company, a company he has been with since 2004.
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The last chapter of the text is structured entirely as a poem. This poem has been influential, fragments of it are referenced and appear in Advaita Vedanta texts such as in verses 495–529 of Vivekachudamani attributed to Adi Shankara. The poem describes the state of the liberated renouncer, and its author embeds double meanings mapping and resonating with external and internal realities, the physical and psychological states of man. The renouncer has realized that his inner state is an ocean of total bliss, but one punctuated by waves that rise and fall because of winds of Maya (changing reality, illusion).
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This focus on rationality and humanity, whilst alleviating Missionary pressure, also allowed the materially wealthy 'bhadralok' members of the society to participate in a spiritual medium which did not condemn worldly concern. The group's writings, particularly the recently rediscovered 'Sabhyadiger Vaktṛtā',c.f. Hatcher, B; Bourgeois Hinduism display a marked stress upon the role of the 'householder' (gṛhastha) as a religious path, over that of the renouncer or hermit. The Brahman, like the renouncer, must restrain his senses and passions, but only to the extent of not becoming obsessed with, or overcome by, anything in the material world.
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The third chapter of Upanishad describes the belongings of the renouncer, as follows: The renouncer's lifestyle is of a wanderer. He begs with a split dry gourd. He sleeps in a temple, or on the sandy banks of a river. He bathes and cleanses himself.
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The text dedicates most of its verses to the lifestyle of the renouncer, and its broad theme centers around renunciation or spiritual enlightenment. The text mentions ancient cultural and religious Hindu traditions.June McDaniel (2009), Religious Experience in Hindu Tradition, Religion Compass, Volume 3, Issue 1, pages 99–115 It describes renunciation as a stage of life where a man lives like a monk yogi, sleeps on sand and near temples, remain calm and kind no matter what others do to him, while pondering on Vedanta and meditating on Brahman through Om. A renouncer, states the Kundika Upanishad, should seek to realize the identity of his soul with the universal soul.
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The text, in verses 18 to 24 describes the state of liberated renouncer. The Upanishad states he is blissful, content in all three states of consciousness, feels everything was born in him and abides in him and dissolves in him, that he is Brahman that is in everyone, he is Sadashiva, ancient, diverse, spiritual, with the gift to know eternity. The liberated renouncer, feels he is the knower, the perceiver, the one to learn the Vedas, the one to perfect the Vedas, states verse 22 of the text. He feels his essence is beyond good and bad, beyond body and mind, beyond merit and demerits, beyond what perishes, asserts the text.
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According to Olivelle, some scholars state that the renouncer tradition was an "organic and logical development of ideas found in the vedic religious culture", while others state that these emerged from the "indigenous non-Aryan population". This scholarly debate is a longstanding one, and is ongoing.
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He spent another nine years there meditating and in religious practices. He overcame three spiritual obstacles, mithyatva (spiritual ignorance), maya (illusion) and nidana (seeking material benefit for religious practise) and took the vrata (vow) of a celibate (Brahmachari) at the age of thirty. Thus he is considered as a partial renouncer.
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For an adoptive son, the adoptive father is the primary guardian, then the adoptive mother. Each of these, if they chose, may appoint guardians of their child’s person or property. Should a parent cease being a Hindu or become a renouncer, hermit, or ascetic, that parent will lose his or her guardian rights.
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On the day of initiation, states Kundika Upanishad, after he renounces the fire, he should silently recite the thirty four verses of Atharvaveda section 11.8. The renouncer from that day stops shaving the armpits and the pubic hair. He has his face and head shaved, and wears ochre-colored clothing. He then leaves.
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See discussion of the development of the āśrama system in "Renouncer and Renunciation in the Dharmaśāstras." However, these texts differ with each other. Yājñavalkya Smṛti, for example, differs from Manusmṛti and states in verse 3.56 that one may skip Vanaprastha (forest dwelling, retired) stage and go straight from the Grihastha (householder) stage to Sannyasa.
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Yajnavalkya states that the renouncer can choose a hero's death by dying in a "just war", or abstain from eating any food, or go into water or fire, or start off on the "great journey". This section has led some scholars to believe that this Upanishad may be giving the choice of ending life to the individual and justifying suicide in certain circumstances. This view is different from Vedic texts and Principal Upanishads which consider suicide to be wrong.Lee Headley (1994), Suicide in Asia and the Near East, University of California Press, , pages 211–212 According to this Upanishad, the renouncer pilgrim undertakes the journey to the knowledge of Brahman with purity of thought, without belongings, with his head shaved, wearing discoloured garments, free from enmity towards all, and he lives on alms.
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Verses 193–194 of the text assert that the renouncer lives in his own self, and therefore transcends all social classes and orders of life, for him no laws or restrictions or prohibitions apply. The Naradaparivrajaka text is notable for describing the rites of passage at time of renunciation in a manner similar to those for the dying and dead, implying that the renouncer was leaving his world and the family, social and material ties that he had, and for his family and friends the rite was akin to they accepting him as deceased. The text is also notable for its description of how anyone in mortal danger may renounce, as well as describing the life of renunciation as the highest Yoga, as that of aloof self-content person who is a meditator of Brahman and Vedanta philosophy.
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Ashrama are the four stages of life that include: Brahmacharya (the student life), Grihastha (the householder), Vanaprastha (the forest dweller), and Sanyasa (the renouncer). The second topic enumerated in the Dharmashastra is the 'vyavâhara'. Vyavahara are laws and legal procedures. They include the'rajadharma' or the duties and obligations of a king to organize court, listen and examine witnesses, decide and enforce punishment and pursue justice.
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The rabbi's response was to reach out to the one behind the threats. He ultimately befriended Mr. Trapp and was instrumental in changing him from a lifelong racist to a renouncer of hatred who spoke out publicly against bigotry. Three months before his death from diabetes-related kidney disease in 1992, Trapp converted to Judaism under Rabbi Weisser's guidance, in the very same synagogue he once plotted to blow up.Rust, Carol.
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It was founded in India by Swami Dayananda in 1875. He was a sannyasi (renouncer) who believed in the infallible authority of the Vedas. The group was popular among some North Indian Hindus in Singapore, but failed to gather much support from the rest of the Hindu community. The Sree Narayana Mission was another group from India that, like the Ramakrishna Mission, engaged in the provision of social welfare services.
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The renouncer tradition played a central role during this formative period of Indian religious history....Some of the fundamental values and beliefs that we generally associate with Indian religions in general and Hinduism in particular were in part the creation of the renouncer tradition. These include the two pillars of Indian theologies: samsara – the belief that life in this world is one of suffering and subject to repeated deaths and births (rebirth); moksa/nirvana – the goal of human existence....." Though no direct evidence of this has been found, the tribes of the Ganges valley or the Dravidian traditions of South India have been proposed as another early source of reincarnation beliefs.Gavin D. Flood, An Introduction to Hinduism, Cambridge University Press (1996), UK p. 86 – "A third alternative is that the origin of transmigration theory lies outside of vedic or sramana traditions in the tribal religions of the Ganges valley, or even in Dravidian traditions of south India.
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The term draws a comparison with the mandala of the Hindu and Buddhist worldview; the comparison emphasises the radiation of power from each power center, as well as the non- physical basis of the system. Other metaphors such as S. J. Tambiah's original idea of a "galactic polity"Tambiah, Stanley Jeyaraja. World Conqueror and World Renouncer : A Study of Buddhism and Polity in Thailand against a Historical Background. Cambridge: Cambridge University Press, 1976. .
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Scholars regard the modern Hinduism as a fusion or synthesis of various Indian cultures and traditions. Among its roots are the historical Vedic religion of Iron Age India, itself already the product of "a composite of the indo-Aryan and Harappan cultures and civilizations", but also the Sramana or renouncer traditions of northeast India, and mesolithic and neolithic cultures of India, such as the religions of the Indus Valley Civilisation, Dravidian traditions, and the local traditions and tribal religions.
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The Nirvana Upanishad (, IAST: Nirvana Upaniṣad) is an ancient sutra-style Sanskrit text and a minor Upanishad of Hinduism. The text is attached to the Rig Veda, and is one of the 20 Sannyasa (renunciation) Upanishads. It is a short text and notable for its distilled, aphoristic presentation with metaphors and allegories. The Nirvana Upanishad describes the sannyasi (renouncer), his character and his state of existence as he leads the monastic life in the Hindu Ashrama tradition.
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He is beyond false pretensions and lives realizing the Brahman. In chapter 3, the Upanished states that carrying the staff of knowledge gives him the epithet "Ekadandi", as he is a renouncer of all pleasures of the world; in contrast is the person who carries a staff simply as a piece of wood goes through the stages of Maharaurava other hells, prone to worldly comforts and without knowledge. The one who understands the difference between "staff of knowledge" and "staff of wood", is a Paramahamsa.
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This sentiment, states Patrick Olivelle, is similar to those found in the early Buddhist text Suttanipata, in a conversation between the god of death and evil named Mara and Buddha, wherein the latter states a father grieves on account of his sons. A renouncer, states Yajnavalkya Upanishad, has no desire for sons or married life, and goes past all these vicissitudes. He is detached. A mendicant's behavior may be perceived as madness by those caught up with cravings for the material world, but he is not.
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The term draws a comparison with the mandala of the Hindu and Buddhist worldview; the comparison emphasises the radiation of power from each power center, as well as the non-physical basis of the system. The terminology was revived two millenniums later as a result of Twentieth Century efforts to comprehend patterns of diffuse but coherent political power. Metaphors such as social anthropologist Tambiah's idea of a "galactic polity",Tambiah, Stanley Jeyaraja. World Conqueror and World Renouncer : A Study of Buddhism and Polity in Thailand against a Historical Background.
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He should dispense with his hair tuft and the sacred thread into the ground or throw it in water. In Brahmacharya stage, as a pupil, he should forego all attachments with his relatives, surrender his begging bowl and filtering cloth as well as the realms of the universe and also discontinue performing fire sacrifices which give him material comforts. As a renouncer, he should give up Vedic mantras. He should bathe thrice a day - dawn, noon, and dusk, intensely meditate to realize and gain union with Atman (soul).
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After grasping the meaning of the Vedas, before or after the sacred thread ceremony, the renouncer leaves his father, mother, wife, family and friends, his work and gives up the sacred thread and fire sacrifices as well as all material objects. He should go to a village only with intent to beg for food, with his belly as his bowl, and eat only what he gains as alms. The word Om should be his Upanishad. Ultimately, he abandons his Palasa, Bilva, Udumbara staff, his deerskin, his girdle, his string.
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Some scholars state that the Samsara doctrine may have originated from the Sramana traditions and was then adopted by the Brahmanical traditions (Hinduism).Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press, , page 86, Quote: “The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahmanical thought from the sramana or the renouncer traditions.
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Kalagni Rudra extols the benefits of wearing the Tripundra by any person in any of the four stages of the human life (see Ashrama (stage)): student, householder, forest dweller, and renouncer. The Tripundra absolves one of all sin. With this ritual smearing, asserts the text, he becomes equal to one who has bathed in all holy places and the one who spends all his time reciting the Rudra hymn. After living a happy and contented life, he becomes one with Shiva after death and does not experience rebirth.
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The śramaṇa traditions influenced and were influenced by Hinduism and by each other.Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press, , pp. 76–78 According to some scholars,Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press, , p. 86, Quote: "It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the śramaṇa or the renouncer traditions." the concept of the cycle of birth and death, the concept of samsara and the concept of liberation may quite possibly be from śramaṇa or other ascetic traditions.
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According to Doniger, the Mahabharata is the first ancient Hindu text where the lingam is "unequivocally designating the sexual organ of Shiva". Chapter 10.17 of the Mahabharata also refers to the word sthanu in the sense of an "inanimate pillar" as well as a "name of Shiva, signifying the immobile, ascetic, sexualized form of the lingam", as it recites the legend involving Shiva, Brahma and Prajapati. This mythology weaves two polarities, one where the lingam represents the potentially procreative phallus (fertile lingam) and its opposite "a pillar-like renouncer of sexuality" (ascetic lingam), states Doniger.
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5, Sannyasa is suited after the completion of age 70 and after one's children have been firmly settled.Max Muller (Translator), Baudhayana Dharmasūtra Prasna II, Adhyaya 10, Kandika 17, The Sacred Books of the East, Vol. XIV, Oxford University Press Other texts suggest the age of 75.Dharm Bhawuk (2011), Spirituality and Indian Psychology: Lessons from the Bhagavad-Gita, Springer Science, , page 66 The ' and Āpastamba Dharmasūtras, and the later ' describe the āśramas as sequential stages which would allow one to pass from Vedic studentship to householder to forest-dwelling hermit to renouncer.
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Hinduism is a fusion or synthesis of various Indian cultures and traditions. Among the roots of Hinduism are the historical Vedic religion of Iron Age India,; itself already the product of "a composite of the Indo-Aryan and Harappan cultures and civilizations", but also the Sramana or renouncer traditions of northeast India, and mesolithic and neolithic cultures of India, such as the religions of the Indus Valley Civilisation,; ; ; Dravidian traditions,; ; ; and the local traditions and tribal religions. This "Hindu synthesis" emerged after the Vedic period, between 500-200 BCE and c. 300 CE, the beginning of the "Epic and Puranic" c.q.
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Olivelle claims all living beings are interdependent in matters of food and thus food must be respected, worshipped and taken with care. Olivelle states that the Shastras recommend that when a person sees food, he should fold his hands, bow to it, and say a prayer of thanks. This reverence for food reaches a state of extreme in the renouncer or monk traditions in Hinduism. The Hindu tradition views procurement and preparation of food as necessarily a violent process, where other life forms and nature are disturbed, in part destroyed, changed and reformulated into something edible and palatable.
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In the sixth and final chapter, Yajnavalkya lists exemplars of Paramahamsas, the highest renouncers: the sages Samvartaka, Aruni, Svetaketu, Durvasa, Ribhu, Nidagha, Jadabharata, Dattatreya and Raivataka. The Paramahamsas do not carry articles or show signs that suggest they have renounced, their conduct is concealed, they may only seem insane. They do not carry staves, nor bowl, nor hair tuft, nor sacred thread, but they are the ones who seek after the Atman (self, soul). The Paramahamsa is the renouncer who seeks his own self, abandons impure acts and evil within, who devotes himself to meditating on the Atman and the Brahman.
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He must feel disgust or detachment from the ways of the world, state the text, and feel the human longing for a way for total and permanent happiness. Once this detachment is in him, he should renounce and seek the life of wandering Hamsa. The Upanishad adds that the renouncer should inform his family and friends, declare his intent, persuade and obtain cheerful approval of his father, mother, wife, son, relatives, and those who live immediately next to him. If he is a teacher, states the text, he should also get the cheerful consent of his pupils.
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Young devotees approaching Pramukh Swami for advice and guidance were often counseled to focus on their education. Williams notes that devotees trust Pramukh Swami's advice due to his theological role as guru and manifestation of Akshar, but also because "as a world-renouncer, he is impartial and gains no personal advantage from helping them with decisions." Pramukh Swami had said that the purpose of his providing advice on such a range of matters was not to establish the devotees in business or to enable them to become wealthy, but to relieve them of anxieties about mundane affairs so they could attend to their spiritual progress.
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Hinduism does not have a "unified system of belief encoded in a declaration of faith or a creed", but is rather an umbrella term comprising the plurality of religious phenomena of India. According to the Supreme Court of India, Part of the problem with a single definition of the term Hinduism is the fact that Hinduism does not have a founder. It is a synthesis of various traditions,; the "Brahmanical orthopraxy, the renouncer traditions and popular or local traditions". Theism is also difficult to use as a unifying doctrine for Hinduism, because while some Hindu philosophies postulate a theistic ontology of creation, other Hindus are or have been atheists.
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These views are also found in other Upanishads such as the Narada- parivrajakopanishad and Brhat-Sannyasa Upanishad. In all these texts, the renouncer is accepted to be one who, in pursuit of spirituality, was "no longer part of the social world and is indifferent to its mores". A test or marker of this state of existence is where "right and wrong", socially popular "truths or untruths", everyday morality, and whatever is happening in the world makes no difference to the monk, where after abandoning the "truths and untruths, one abandons that by which one abandons". The individual is entirely driven by his soul, which he sees to be the Brahman.
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He is marked by fearlessness, fortitude, equanimity, a conduct that is both respectful of others and his own wishes, he does not revile others nor find faults in others, states the Upanishad. The verse 36–37 of the text asserts a position reverse of the Sunyavada of Buddhism, states Olivelle, where the Hindu sannyasi does not accept void-emptiness as ultimate reality, but believes Atman-Brahman as the ultimate reality. The primordial Brahman, states sutra 40 of the text, is self-knowledge for the renouncer. The sannyasi finds home when he is in union with truth and perfection, states sutra 38 of the text.
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The Dallas vampires, Sookie, and Bill learn that The Fellowship of the Sun (FotS) as well as a "renouncer" vampire named Godfrey might be behind the disappearance. Sookie decides to go to the FotS church with Hugo, Stan's human dish washer (although he is a lawyer in his regular human life) and the lover of Stan's "sister," Isabel, in an undercover mission. Sookie discovers that Hugo is a traitor, but her cover is quickly exposed when they meet Steve and Sarah Newlin, and she is badly hurt while trying to escape from the church. She does escape with the help of Luna, a shapeshifter, and Godfrey (who turns out to be a remorseful child molester and killer).
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According to the Kalpa- sūtra, after the death of the Tīrthaṅkara Mahāvīra, the community that he organized "contained a body of female ascetics two and half times as large as the number of male ascetics." Further, the respected Candanbālā, a Jain female renouncer during the time of Mahāvīra, is said to have led a sangha of 36,000 female ascetics. These annotations highlight the fact that, while there was lively discussion and debate regarding female mendicants, women have been a part of the Jain monastic tradition for a long time. This has continued even unto modern times, where Sethi observes that the number of female ascetics within Jainism is far greater than that of male ascetics.
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Knowledge is the hair-tuft, knowledge is his sacred thread, knowledge to the renouncer is the highest, states the text. Knowledge is the incomparable means of self purification, the state of purity, the means of purification. The Brahmin, translates Deussen, is engaged in Vedic duties wearing the hair tuft and the external sacred thread then doing the ritual works, but it is the one who wears knowledge as his hair tuft and internal sacred thread is the true state of Brahmin. The Brahma Upanishad then references and includes a fragment from the Shvetashvatara Upanishad chapter 6.11: The sage is within, one's own soul, and those who know this have eternal peace, asserts the text.
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A part of the premise of "disinterested action" is that the more one acts with the hope of getting rewards, the more one is liable to disappointment, frustration or self-destructive behavior. Further, another part of the premise is that the more one is committed to "disinterested action", the more one considers the dharma (ethical dimension), focuses on other aspects of the action, strives to do one's best, and this leads to liberating self-empowerment. According to chapter 5 of the Bhagavad Gita, both sannyasa (renunciation, monastic life) and karma yoga are means to liberation. Between the two, it recommends karma yoga, stating that anyone who is a dedicated karma yogi neither hates nor desires, and therefore such as person is the "eternal renouncer".
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A sannyasi The Kundika Upanishad asserts in chapter 4, that the Yoga (union) of knowledge occurs in mind, in the mind is perceived space, from space comes wind, from wind comes light, from the light rain the waters, from waters originated the earth, from earth came plants and food, from food is created semen, and from semen originates man. The one who studies, meditates and understands the origins and causes, realizes the Brahman, that which is ageless, immortal, imperishable, indestructible constant. In chapter 5, the text recommends yoga and breathing exercises for the renouncer, however states Deussen, the verses of this chapter appear altogether corrupted and damaged. The Laghu-Samnyasa Upanishad ends here, while the Kundika Upanishad continues with one additional chapter.
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Mishra has noted that although Radha upholds Dharma (the natural law or order) in the film, it is Birju who achieves identification from the spectators; in his rebellion lies the agenda of political action that will usher social change. Mishra notes that due to such conflicting ideas, the film is very much conforming, and yet "defiantly subversive". Film scholar Vijay Mishra has pointed out the presence of the "highly syncretic hyphenated Hindu–Muslim nature" of Bollywood in the film. Parama Roy has interpreted that Nargis's legendary status as the titular Mother India is due to Hinduisation of the role and her real-life marriage with a Hindu; she is, according to Roy, scripted as a renouncer of Muslim separatism in the film.
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Stephen H Phillips (1995), Classical Indian Metaphysics, Columbia University Press, , page 332 with note 68Antonio Rigopoulos (1998), Dattatreya: The Immortal Guru, Yogin, and Avatara, State University of New York Press, , pages 62-63 The Sannyasa Upanishads are notable for their descriptions of the Hindu sannyasi (renouncer), his character and his state of existence as he leads the monastic life in the Ashrama tradition. They generally assert that the life of the sannyasi is one of carefree simplicity of compassion for all living beings, of reflection, not rituals, dedicated to Jnana-kanda (knowledge section of the Vedas), finding home when he is in union with truth and perfection.Gananath Obeyesekere (2005), Karma and Rebirth: A Cross Cultural Study, Motilal Banarsidass, , pp. 99–102 Self-knowledge is his journey and destination, a solitary place his monastery of bliss.
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While the Puranic chronology presents a genealogy of thousands of years, scholars regard Hinduism as a fusion or synthesis of various Indian cultures and traditions. Among its roots are the historical Vedic religion, itself already the product of "a composite of the Indo-Aryan and Harappan cultures and civilizations", which evolved into the Brahmanical religion and ideology of the Kuru Kingdom of Iron Age northern India; but also the Sramana or renouncer traditions of northeast India, and mesolithic and neolithic cultures of India, such as the religions of the Indus Valley Civilisation,; ; ; Dravidian traditions,; ; ; and the local traditions and tribal religions. This Hindu synthesis emerged after the Vedic period, between 500-200 BCE and c. 300 CE, in the period of the Second Urbanisation and the early classical period of Hinduism, when the Epics and the first Puranas were composed.
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The Kundika and Laghu-Sannyasa Upanishads discuss when and how someone may renounce, and the answers it gives are different from those found in other Upanishads such as the Jabala Upanishad. The text dedicates most of its verses to the lifestyle of the renouncer, and its broad theme centers around renunciation or spiritual enlightenment. The text is notable for implying an ancient cultural tradition, that a man should go visit sacred places in his retirement, and take his wife with him. After the travels, he should proceed to renunciation where he lives like a monk yogi, sleeps on sand and near temples, remain calm and kind no matter what others do to him while pondering on Vedanta and meditating on Brahman through Om. He should seek to realize the identity of his soul with the universal soul.
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According to art historian Cathleen Cummings, the monuments at Pattadakal are a historically significant example of religion, society, and culture, particularly Hindu and Jain, in the Deccan region and is an expression of Hindu kingship and religious worldview of 8th- century India. She writes that the artisans express the conflicting concepts of Dharma (duty, virtue, righteousness) and Moksha (liberation) in Hindu theology, particularly Pashupata Shaivism. Furthermore, she states that the significance lies not just within individual images but also in their relative location and sequence as well how it expresses the historic tension in Hindu religious tradition between the stately life of the householder and the life of the renouncer monk. The expression of Dharma, particularly raja-dharma (royal authority and duty) as exemplified by Rama, and Moksha are seen throughout the various temples at Pattadakal.
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The text presents the theme of renunciation as well as a description of the life of someone who has chosen the monastic path of life as a sannyasi in Hindu Ashrama culture. The Upanishad opens by stating that the renouncer, after following the prescribed order, and performing prescribed rites becomes a renunciant, should obtain the cheerful approval of his mother, father, wife, other family members and relatives, then distribute his property in any way he wishes, cut off his topknot hair and discard all possessions, before leaving them forever. As he is leaving, the sannyasi thinks of himself, "you are the Brahman (ultimate reality), you are the sacrifice, you are the universe". The sannyasi should, states the text, contemplate on Atman (soul, self), pursue knowledge, lead a simple life without any possession, be chaste and compassionate to all living beings, neither rejoice when someone praises him, nor curse when someone abuses him.
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Krishna replies a Brahmachari (student, bachelor) and Grihastha (householder) should apply the tilaka on the forehead after reciting the hymn told in the Vasudeva Upanishad. The hymn dedicated to Vishnu-Krishna, praising Achyuta (the indestructible), Govinda (the protector of cows), one who holds the discus, mace and conch, the Lotus-eyed one who resides in Dwarka, the capital of Krishna. The text suggests that a Vanaprastha may mark the tilaka on 12 other parts of his body after reciting the Vishnu gayatri hymn or the 12 names of Vishnu, namely Keshava, Narayana, Madhava, Govinda, Vishnu, Madhusudana, Trivikrama, Vamana, Sridhara, Hrishikesha, Padmanabha and Damodara. The Sannyasi (renouncer) should anoint the Urdhava Pundra on his forehead with his ring finger chanting Om. ;Significance The three lines of the Urdhva Pundra are related to the Hindu Trinity (Trimurti) of deities - Brahma, Vishnu, Shiva; the first three Vedic scriptures - Rigveda, Yajurveda and Samaveda; three upper worlds Bhu, Bhuva, Svar, the three syllables of Om - Aa, Uu, Ma; three states of existence - awakening, dreaming, asleep and the three bodies - Sthula, Sukshma, and Karana.
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The Paramahamsa Parivrajaka Upanishad (IAST: ), is a medieval era Sanskrit text and a minor Upanishad of Hinduism. It is one of the 31 Upanishads attached to the Atharvaveda, and classified as one the 19 Sannyasa Upanishads. The text is one of the late additions to the Hindu corpus of Upanishads, dated to the 2nd millennium of the common era, and was probably composed in the 14th or 15th century CE. The text is notable for mentioning Sannyasa in the context of Varna (classes), and describing ascetics (Hamsas) as wandering birds picking up food wherever they can find it, Paramahamsas (highest ascetics) begging and accepting food and water from all four castes without discrimination, a description similar to one found in Ashrama Upanishad.Carl Olson (1997), The Indian Renouncer and Postmodern Poison: A Cross-cultural Encounter, P Lang, , pages 19-20 The text is also notable for the details it provides about the medieval tradition of renunciation in South Asia, and asserting that wandering Hindu mendicant after renunciation is ethical, dedicated to the study of Vedanta, and established in the path of Brahman.
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