Nandri Urai In Tamil Pdf 13
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“Sri” and “paramahamsa”, respectively, expresses a person and a deity. In Hindustani, the word “rama” means primarily a person, and the word “upaya” – a deity; ‘shri’ is a particular person, and ‘upainya’ is the deity as a whole. In Myanmar, the word “nana”, meaning a deity, is translated as “master”. “Nanda” means “guest”, “param” “lord” and “shada” “person” (that is, a person), “putra” – “ruler”. The concept of “srila” emphasizes personal virtue (the true way of life). All kinds of explanations of the meaning of individual words and terms are usually considered at the stage of terminological analysis, while in the course of deciphering the motives of the text, all forms of self-naming, the deity mentioned in it, including those contained in texts transmitted by live speech, are studied.
Another feature of yogic literature is the possibility of exegesis and parallelism with traditional religious literature, such as Buddhist or Jain, which is considered as a source of written data. The sources on which the reading of the text is based in this case may be, in particular:
The motives of yogic sources do not differ from the motives of the sacred texts, which indicates their deep antiquity. Similar to parallelism and parallelism, there are a number of signs indicating the continuity of texts transmitted by live speech with such sources:
Thus, in texts that are a glorification of a deity and / or his â€œgateâ€, there are clear parallels with traditional Buddhist and Jain legends and myths (crown, miraculous right hand, awakening, etc.) and with sacred texts transmitted in traditions live speech.
British Bishop Nikolaus von Irving talks about meeting with one of the Iyengar interpreters: