Last edited by Sāhitya Prakāśana
09.08.2021 | History

5 edition of Dhvani sampradāya kā vikāsa found in the catalog.

Dhvani sampradāya kā vikāsa

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      • nodata

        StatementSāhitya Prakāśana
        PublishersSāhitya Prakāśana
        Classifications
        LC Classifications1971
        The Physical Object
        Paginationxvi, 137 p. :
        Number of Pages82
        ID Numbers
        ISBN 10nodata
        Series
        1nodata
        2
        3

        nodata File Size: 2MB.


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In due course, the process is finished and he attains Final Liberation. Aorist Tense is almost nonexistent in Classic Sanskrit since 500 BC up to date.

CHAPTER SEVEN

Comme quand on s'assoit et qu'on jette un caillou dans l'eau. Pourquoi ne pas se contenter de cette intuition? L'ensemble lui prend 7 ans. Now, it is very clear! Et celle-ci se nommera union de ressemblance, comme l'autre s'appelle union essentielle ou substantielle.

Now it is more legible. Nobody can achieve the void because if it is a "real" Void absolute nothingnesseven the one attaining it would disappear too. I, by no means, want to be another cause for the already enormous disgrace of so many people. In short, I can see when another translator is sweating and then summarizing it all in order to keep going and so on. " Comme on voit, le gourou n'a pas de corps.

6 The objection is clearly formulated in spite of, perhaps, the confusion produced by my own translation which is constantly like the act of a tightrope walker in the sense that I must always arrange it all in a way that is "so literal as possible" as well as "so legible as possible". Anyway, though the last translation is possible, I prefer the first one. The first occurs when a distinct subject or thought a matter of fact is suggested; the second, where the suggested sense constitutes something imaginative not Dhvani sampradāya kā vikāsa matter of fact which, if expressed in so many words, would assume the form of a poetic figure; and the last, where a mood or feeling, which is directly inexpressible but which can be suggested, is the principal element.

However, I chose the translation "absence" plainly, because Spanda is not "something to be perceived" but Dhvani sampradāya kā vikāsa "Perceiver".

Spandanirṇaya (Spanda Nirnaya) Section I (aphorisms 11 to 16)

Still, its meaning is much deeper and subtler. However, being the intellect itself a manifestation of this Self, even in the absence of the former the latter can carry out the determination with no problems at all! This is what is meant to be said iti uktam bhavati An objection nanu! The study of Aorist Tense is one terrifying portion of "Verbs" in the Sanskrit grammar, you know.

would be impossible to undertake under such circumstances!