Anagram & Information om | Engelska ordet GUNAS

Exempel på hur man kan använda GUNAS i en mening

• The exact nature of this transcendence is given as being "above the modes of material nature", which are known as gunas (ropes) that bind the living entity to the world of samsara (karmic cycle) in Hindu philosophy.
• In the Samkhya philosophy, one of the six schools of classical Indian philosophy, pralaya means "non-existence", a state of matter achieved when the three gunas (principles of matter) are in perfect balance.
• Then Sanatkumara categorizes all beings into six colours depending upon the proportion of the three gunas: sattva (pure), rajas (dim) and tamas (dark).
• The Brahma Yamala, a tantric text, says there are three currents of tradition (dakshina, vama, and madhyama) characterized respectively by the predominance of each of the three gunas (sattva, rajas, and tamas).
• These gunas influence future rebirths, with sattva leading to higher states, rajas to continued material existence, and tamas to lower forms of life.
• They are commonly said to represent various trinities: creation, preservation, and destruction; past, present, and future; body, mind and atman; dharma (law and order), bliss/mutual enjoyment and emanation/created bodies; compassion, joy and love; spiritual, psychic and relative; happiness, comfort and boredom; pride, repute and egotism; clarity, knowledge and wisdom; heaven, mind and earth; soul, fire and earth; soul, passion and embodied-soul; logic, passion and faith; prayer, manifestation and sublime; insight, serenity and bodhisattvahood or arhatship (anti-conceit); practice, understanding and wisdom; death, ascension and resurrection; creation, order and destruction; the three gunas: sattva, rajas, and tamas.
• The collocations and regroupings of the three gunas (attributes or properties) induce more differentiated evolutes.
• 25-26 speaks of the three shaktis of the three gunas – jnana-shakti of sattva, kriya-shakti of rajas and artha-shakti or dravya-shakti of tamas; jnana and dravya show the nature of prakasa ('light', 'knowledge') and sthiti ('sustenance', 'existence') in a clearer way.
• Krishna directs that one should know Prakrti and Purusha to be beginningless – that the former is responsible for bringing forth the evolutes and the instruments, and the latter, who is the individual soul seated in Prakrti, is declared to be the cause of experience of joys and sorrows, and attachment to gunas is the cause of birth in sat-asat-yoni.
• The vrittis of the gunas are ever-active and swift, the gunas serve as parts of buddhi, their habitual conduct is fickle, restless, tremulous (chanchala) activity, which activity can be controlled through Abhyasa, Vairagya and Ishvarapranidhana.
• The Vaiśeṣika philosophy recognizes twenty-four gunas or qualities that are inherent in substances; these include seventeen gunas listed by Kanada and seven gunas – gurutva (heaviness), dravatva (fluidity), sneha (viscidity), dharma (merit), adharma (demerit), shabda (sound) and samskara (faculty) - added by Praśastapāda.
• It states that there are eight gunas (merits, features) of a chitra that the artist must focus on: (1) posture; (2) proportion; (3) the use of the plumb line; (4) charm; (5) detail (how much and where); (6) verisimilitude; (7) kshaya (loss, foreshortening) and; (8) vrddhi (gain).

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