676 Sentences With "ascetics" | Random Sentence Generator

Facebook ascetics pose, as of now, no real statistical threat.

He was referring to the robes worn by Hindu ascetics.

Sadhus are the holy men who dwell along the river, outside of society, extreme ascetics.

But the reality is it's not just Luddites or ascetics holding on to their phones.

But the term is also used for Hindu and Buddhist ascetics who survive on alms.

Germany today has not only devout ascetics but everything from consumerist hipsters to Om-chanting yogis.

For some ascetics, my translator added, it involved climbing into a ditch and burying oneself alive.

Hindu ascetics bathing in the Ganges River near Prayagraj, India, as part of the Kumbh Mela, the world's largest religious gathering.

Priests and nuns and other celibate ascetics spring to mind, but plenty of lay people throughout history have made the same call.

Traditionally, ascetics like Mr. Prayagrajgiri, known as sadhus, were the primary attraction at the festival, setting up tents to greet the faithful.

In a country that is 90 percent Buddhist, Thai monks are revered as ascetics, dedicated to aiding laypeople on their paths toward enlightenment.

The city's labyrinthine alleys are crowded with beggars, widows, and ragged ascetics, corpse bearers and the terminally ill, cows, dogs, monkeys, and motorbikes.

The participating artists, whether dissipated bohemians or stout ascetics, were placed outside or on the periphery of official culture during the years of Goulash Communism.

Let's rewind a few years, before green juice became a thing: Veganism was a fringe diet, associated with yogis and ascetics, a tie-dyed Woodstock throwback.

To the extent that the House of Government facilitated a transition, it was the metamorphosis of a sect of ascetics into a priesthood of pampered élites.

His team is building high-quality reclining chairs that not only have better ascetics but that can be swapped out and replaced more easily than a cell phone.

The experience spurred on similar travels and inspired him to consider the life of India's religious ascetics, many of whom live in isolation and by vows of silence.

And at an event that has historically been short on places to sleep, there were also more accommodations — including lodgings more upscale than the ascetics' smoke-filled tents.

" He points to examples within the Catholic mystical tradition of people crossing lines of gender normatively: "Mystics and ascetics have been crossing or transcending gender since the earliest monastics.

Saffron-clad Hindu ascetics, some barefoot and with photos of the cave around their necks, trudge the 46 km (28 mile) route to the cave across glaciers and waterlogged trails.

In RimWorld, you oversee a procedurally-generated planet and command several people with various abilities and traits: "Night Owls," for instance, enjoy working after dark, while "Ascetics" dislike having impressive possessions.

By the time the full moon reappears on May 2400st tens of millions of bathers, among them thousands of bearded ascetics known as sadhus (pictured), will have worshipped on Ujjain's teeming riverbanks.

The monks were merely following the church calendar, which lays down that the Wednesday after Easter is a day for commemorating the martyrs and ascetics who have toiled in the locality for centuries.

During the Kumbh Mela, to be held in Prayagraj in Uttar Pradesh, millions of pilgrims including naked, ash-smeared ascetics, will bathe at the confluence of the Ganges, the Yamuna, and a mythical third river, the Saraswati.

But this gives him an idealized, airbrushed image of Hinduism and India, which he views en saffron, the color of the robes of ascetics and hence originally a symbol of ascetic Hinduism — but nowadays an emblem of right-wing, nationalist Hinduism.

From the ascetics of the plating on that hipster dinner you ordered to the smiles on the faces of your family meeting you at the airport after a long time apart, many moments are missed for the sheer fact you would look like an idiot wearing tinted Spectacles inside a fancy restaurant or busy airport.

In 1999, the Ahmedabad Gadi had 440 female ascetics and the Vadtal Gadi had 115 female ascetics.

Jain nuns meditatingThe five Great Vows of Jain ascetics The earliest known texts often ask for ascetics to be in complete solitude, identifying the isolation of soul and non-soul. However, soon after Mahavira's nirvana ascetics organized themselves into groups. A few examples of ascetics living in complete solitude are found in the Digambara sect. Jain ascetics are detached from social and worldly activities; all activities are aimed at self- purification for self-realization.

Battle of rival ascetics in 1567. Hindu-Muslim conflicts provoked the creation of a military order of Hindu ascetics in India.

No image worship is done inside. Currently, ascetics belonging to this sect sit here. Every year, Maagha mela attracts many ascetics. It is located just 24 km North of Dhenkanal town.

According to Sikhism, ascetics are not on the right path.

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.

Theophan the Recluse. Path to Salvation. Short Review of Ascetics. Part III.

Idol of Kundakunda, the most revered Digambara acharya alt=Vidyasagar A mural depicting Ganeshprasad Varni This is a list of the ascetics belonging to the Digambara sect of Jainism. These ascetics are known for their contributions to Jain philosophy and Jainism in general. According to Digambar jain history there are about three less than ten million jain ascetics till this date that have achieved Moksha.

The three main forms of Ascetics' traditions being Skete, Cenobite and Hermit respectively.

Following its capture, Yapahuwa was largely abandoned and inhabited by Buddhist monks and religious ascetics.

Some ascetics live as loner hermits relying on whatever food they can find in the forests, then sleep and meditate in caves; others travel from one holy site to another while sustaining their body by begging for food; yet others live in monasteries as monks or nuns. Some ascetics live like priests and preachers, other ascetics are armed and militant, to resist any persecution – a phenomenon that emerged after the arrival of Islam in India.David N. Lorenzen (1978), Warrior Ascetics in Indian History, Journal of the American Oriental Society, 98(1): 61-75William Pinch (2012), Warrior Ascetics and Indian Empires, Cambridge University Press, Self-torture is relatively uncommon practice but one that attracts public attention. In Indian traditions such as Buddhism and Hinduism, self- mortification is typically criticized.

Three million servants followed him to become fellow ascetics. He practised for eight months. After practising for eight months, he left his servant ascetics and went to the Mesua ferrea tree. He began to practise peacefully under the tree and gained enlightenment the next morning.

Furthermore, the cases of ascetics should not be decided without experts acquainted with the three Vedas.

As soon as his son was born, he decided to leave the palace to practise asceticism. Thirty million servants followed him to become fellow ascetics. He practised for ten months. After practising for ten months, he left his servant ascetics and went to the Terminalia elliptica tree.

In 1999, the Ahmedabad Gadi had 765 male ascetics and the Vadtal Gadi 1468 male ascetics. The first rule of becoming an ascetic (sanyasi) of the sect is never to come in contact with the opposite sex, or money. Page 19 Ascetics are not allowed to leave the temple alone; they have to move out in pairs. Even in the temple, while using the toilet, they must do so in pairs to ensure they keep their vows.

Maricha returned to Dandakaranya and disguised himself as a beast with a flaming tongue and two sharp horns. He was accompanied by two rakshasas in the form of animals. They feasted on human flesh and traveled to pilgrimage sites, terrorizing ascetics. They would kill ascetics and drink their blood.

The Mughal Army commanded by Akbar attack members of the Sannyasa during the Battle of Thanesar Ascetic life was historically a life of renunciation, non-violence and spiritual pursuit. However, in India, this has not always been the case. For example, after the Mongol and Persian Islamic invasions in the 12th century, and the establishment of Delhi Sultanate, the ensuing Hindu-Muslim conflicts provoked the creation of a military order of Hindu ascetics in India.David N. Lorenzen (1978), Warrior Ascetics in Indian History, Journal of the American Oriental Society, 98(1): 61-75William Pinch (2012), Warrior Ascetics and Indian Empires, Cambridge University Press, These warrior Ascetics, formed paramilitary groups called ‘‘Akharas’’ and they invented a range of martial arts.

Five Mahavratas of Jain ascetics As per the Jain vows, the monks and nuns renounce all relations and possessions. Jain ascetics practice complete non-violence. Ahimsa is the first and foremost vow of a Jain ascetic. They do not hurt any living being, be it an insect or a human.

Vincent Houdry (January 23, 1631, Tours - March 21, 1729, Paris) was a French Jesuit preacher and writer on ascetics.

Kharatara ascetics regard their practices as scripturally correct. They follow basic Shvetambara canon and works of other Kharatara teachers.

In 2004, Chhachhi came up with a series of portraits of women ascetics in India. Titled 'Ganga's Daughters: Meetings With Women Ascetics, 1992-2004' it was exhibited in Nature Morte, New Delhi. She spent more than a decade in getting to know these women sadhus and documenting their lives. She was fascinated with the poetry of women ascetics dating back to ancient and medieval India and was introduced to a world in which these women broke free of codified confines of the social order.

Worshipers may hold an all-night jagarana and break their fast the next morning. Shivaratri is celebrated in major Shaivite temples like Lingaraja temple, Kapilash temple, and Mukteswar temple. Shivaratri is also important to ascetics as Shiva is considered an ascetic god. Ascetics may partake in drinks like Thandai on this day.

In Jainism, both ascetics and householders (śrāvaka) have to follow five major vows (). Ascetics observe these fives vows more strictly and therefore observe complete abstinence. 1\. Ahimsa is formalised into Jain doctrine as the first and foremost vow. The votary must not to hurt any living being by actions, words or thoughts.

In the late medieval era, Pashupatas Shaiva ascetics became extinct.For Pāśupata as an ascetic movement see: Michaels (2004), p. 62.

This is a list of important texts written by Jain ascetics and those which are of important value to Jainism.

The tirthankaras such as the Mahāvīra (Vardhamana) set an example by performing severe austerities for twelve years. Monastic organization, sangh, has a four-fold order consisting of sadhu (male ascetics, muni), sadhvi (female ascetics, aryika), śrāvaka (laymen), and śrāvikā (laywomen). The latter two support the ascetics and their monastic organizations called gacch or samuday, in autonomous regional Jain congregations. Jain monastic rules have encouraged the use of mouth cover, as well as the Dandasan – a long stick with woolen threads – to gently remove ants and insects that may come in their path.

A majority of Manilal's poems, thirty in number, are songs. Of these, according to Dhirubhai Thaker, "Gagane aaj premni zalak chhai re" (Glimpses of love cover the sky today), "Drig ras bhar more dil chhai rahi" (Lovely eyes pervade my heart), "Udi ja tu gafel gabhara" (Fly away, you gullible weakling!), "Sachi Balam priti na bane" (Oh my dear, true love is impossible), "Prit Vashkarni Vidya janjo" (Know it for certain, love is a hypnotic science), and "Ame Veragi Veragi janamna veragi" (We are ascetics, ascetics, ascetics since birth) are excellent expressions of Advaita philosophy.

Babylonian Talmud Nazir 34b. In the Talmud, Rabbi Joshua discouraged asceticism and abstaining from wine. The Rabbis taught in a Baraita that when the Romans destroyed the Second Temple, large numbers of Judeans became ascetics, binding themselves neither to eat meat nor to drink wine. Rabbi Joshua asked the ascetics why they did not eat meat or drink wine.

Canadian Jainism differs from Jainism in India in part due to the lack of Jain ascetics. In India, ascetics often promote sect loyalty and religious orthodoxy. This difference has promoted a more non-sectarian Jain identity which allows for diversity of beliefs. Some Jains have argued that this leads to a less authentic version of Jainism.

Many Buddhist ascetics live in regions which lack a rainy season. Consequently, there are places where Vassa may not be typically observed.

The deaths of Jain ascetics in road accidents while travelling barefoot, resulted in widespread protests by Jains and they demanded for an investigation.

They respect all Gods. The sect belongs to a group of ascetics. As the ascetics of this sect are not supposed to spend more than two consecutive nights in one village, by staying at the meeting point one can change the position to other corner of Temple. The temple is dedicated to the supreme lord as Sunya Bramha, the shapeless lord.

He used to give more importance to education and established several libraries and Pathshala (religious schools) in Punjab. Later Vallabhsuri, his disciple, built many schools, hospitals and educational institutes. He was given the title of Navyug Nirmata (builder of a new era) by Vallabhsuri. His monkhood lineage has large number of ascetics which roughly covers of all current ascetics of Tapa Gaccha.

The term "Parivrajaka" literally means a wandering ascetic. The family came from a lineage of Brahmins of Bharadvaja gotra, who may have been wandering ascetics some time in the past. Another possibility is that the term "Parivrajaka" is a reference to the practice of kings abdicating their thrones in old age and becoming wandering ascetics, in accordance with the ashrama system.

Shortly after Mahākāśyapa became ordained under the Buddha, he met his former wife Bhadra, who had joined an order of naked ascetics led by Nirgrantha Pūraṇa (). She was regularly targeted for rape by her fellow ascetics, however. Mahākāśyapa pitied her and persuaded her to become ordained as a Buddhist bhikṣunī instead. Nevertheless, she was still harassed often, but now only when going outside.

The two common perception of Life and Reality Sri Aurobindo finds that there are two extreme views of life, the materialists and the ascetics.

The final kanji, , also means "Buddhist priest" but is also commonly used to mean yamabushi.de Visser, p. 82. The are ascetics from the Shugendō tradition.

Like many other monks, Benkei was likely trained in the use of the naginata, the half-moon spear. At the age of seventeen, Benkei was said to have been tall. At this point, he left the monasteries, and became a yamabushi, a member of a sect of mountain ascetics. Benkei was commonly depicted wearing a black cap that was a signature theme of such mountain ascetics.

In Jainism, the third part of the classical Jain text Kalpa Sutra, written by Bhadrabahu I in the 1st century AD, deals with rules for ascetics and laws during the four months (chaturmas) of the rainy season, when ascetics temporarily abandon their wandering life and settle down amidst the laity. This is the time when the festival of Paryushan is celebrated and the Kalpasutra is traditionally recited.

Five Mahavratas of Jain ascetics In Jain monastic practice, the monks and nuns take ascetic vows, after renouncing all relations and possessions. The vows include a complete commitment to nonviolence (Ahimsa). They travel from city to city, often crossing forests and deserts, and always barefoot. Jain ascetics do not stay in a single place for more than two months to prevent attachment to any place.

From the beginning, ascetics have played a major role in the Swaminarayan Sampraday. They contribute towards growth and development of the movement and towards the salvation of its members. Sadhus, initiated by either Dharmavanshi Acharya, also form an integral part of the organisation and wear only orange robes. The Brahmachari ascetics, who are Brahmins, have a special responsibility of taking care of images in temples.

Many Jain ascetics, like Muni Dharmaghosh, Muni Padmarath, Ashok and Anchal, attained salvation there, as it was a Siddhakshetra An ancient temple of Champanala is seen at this place.

Ascetics: 193 nuns, 19 monks in 1986 or 50-75 monks and 300 nuns Large number of its lay followers reside in Rajasthan and West Bengal states of India.

The Bengali Brahmins consume fish and are known to cook it daily.Sinclair-Brull, Wendy. (1997). Female Ascetics: Hierarchy and Purity in an Indian Religious Movement. Curzon Press. p. 158.

These ascetics wear white robes on their waist and an orange cloth over their shoulder. Ascetics lead a strict life, refraining from worldly pleasures and devoting their lives to the service of the holy fellowship. They preach the philosophy and lifetimes of Swaminarayan and encourage people to follow a pious and religious life. Swaminarayan has stated in the Vachanamrut that the association of Satpurush (true saints/devotees) opens the path to salvation.

Ascetic practices (tapas), concentration and bodily postures used by Vedic priests to conduct yajna (sacrifice), might have been precursors to yoga. Vratya, a group of ascetics mentioned in the Atharvaveda, emphasized on bodily postures which may have evolved into yogic asanas. Early Samhitas also contain references to other group ascetics such as munis, the keśin, and vratyas. Techniques for controlling breath and vital energies are mentioned in the Brahmanas (texts of the Vedic corpus, c.

Parshvanatha and Mahavira, the two historical teachers of Jainism, had large numbers of female devotees and ascetics. Tirthankara Mahavira and Jain monks are credited with raising the status of women.

This policy extends even to microscopic organisms. Jainism acknowledges that every person has different capabilities and capacities to practice and therefore accepts different levels of compliance for ascetics and householders.

They carry , shoulder bags for alms. They do not beget or rear children. They are treated as or dalits. Women dedicated to the service of ascetics, are known as "service slaves".

Finally, not satisfied with indicating the general means to be used for waging a victorious combat, ascetics offers particular remedies for special temptations (cf. Mutz, "Ascetik", 2nd ed., p. 107 sqq.).

The mountain has also been important to the mountain ascetics of the Shugendō sect. Just above the temple is the Ōgamiyama Jinja, literally, shrine of the mountain of the great god.

Harvey, Peter, An Introduction to Buddhism: Teachings, History and Practices, p. 13, 19, . Because of this experience, the Buddha criticized the fasting practiced by Indian ascetics of his day, such as that practiced by Jains, who believed that fasting burned off bad karma. According to Bhikkhu Analayo: > the Buddha noted that ascetics who underwent periods of fasting, but > subsequently resumed eating to regain their strength, were just gathering > together again what they had earlier left behind (MN 36).

The tradition continues in modern times as Kanchipuram is a famous centre of hand-woven silk sarees. The Jain ascetics in the region enjoyed royal patronage and propagated Digambara sect of Jainism.

The doorway is profusely ornamented with rupastambhas of Abu style. The figures and carvings include gandharvas, ascetics, horse riders, elephant riders, chariots, palanquins and the events of life, from birth to death.

Abib and Apollo were two Christian ascetics from Akhmim, Egypt. They are mentioned in the Synaxarion, das ist der Heiligen-Kalendar del Koptischen Christen. Their feast day is celebrated on November 4.

Like many mountains in Japan there is no officially recorded first ascent. Many mountains enjoy a religious significance and have been hiked and summitted by Japanese religious ascetics for hundreds of years.

The spiritual goal in Jainism is to reach moksha for ascetics, but for most Jain laypersons it is to accumulate good karma that leads to better rebirth and a step closer to liberation.

The authority for many of his teachings derived from the traditions of the Desert Fathers, early Christian monks and ascetics. Symeon's writings include Hymns of Divine Love, Ethical Discourses, and The Catechetical Discourses.

The name Bastami means "from Bastam". Bayazid's grandfather, Sorūshān, was a Zoroastrian who converted to Islam. His grandfather had three sons, who were named: Adam, İsa and Ali. All of them were ascetics.

At these Digvijay Mandal assemblies, more than 15,000 women and girls are leading spiritual pursuits in their lives. Bhakti Niwas Bhagwan Swaminarayan initiated a new tradition in which women could also lead an ascetic life and worship God, just like men. For this purpose, Bhagwan Swaminarayan started a new custom of "Sankhya Yogi Behno" (women ascetics). The SMVS organization has established a separate woman wing in which women can become ascetics just like men. This special unit is called ‘Bhaktiniwas'.

Mount Athos arguably comprises the largest community of Christian monastics, ascetics, and mystics (specifically hesychasts) in the world. It is home to twenty Eastern Orthodox monasteries under the direct jurisdiction of the Ecumenical Patriarch.

The Keśin were lone ascetics, living a life of renunciation and wandering mendicants.Flood 1996, p. 78. Yāska (c. 500 BCE) offered several etymological meanings to Keśin, including the sun or the sun God Surya.

Russian icon of Basil of Caesarea After his baptism, Basil traveled in 357 to Palestine, Egypt, Syria and Mesopotamia to study ascetics and monasticism.Quasten (1986), p. 205.Encyclopædia Britannica (15th ed.) vol. 1, p. 938.

Sastri (1955), p. 358 Important literary contributions in Kannada were made not only by court poets but also by noblemen, commanders, ministers, ascetics and saints associated with monasteries.Narasimhacharya (1988), pp. 20–21; E.P.Rice (1921), pp.

The ascetics asked how they could eat meat when priests used to offer meat on the altar that the Romans had destroyed. And they asked how they could drink wine when priests used to pour wine as a libation on the altar (as part of the Temple service), but did so no more. Rabbi Joshua told them that according to their logic, they should not eat bread either, as the meal offerings had ceased. The ascetics agreed, saying that they could live on fruit.

The Buddha then continued to teach the other ascetics and they formed the first : the company of Buddhist monks. Various sources such as the Mahāvastu, the Mahākhandhaka of the Theravāda Vinaya and the Catusparisat-sūtra also mention that the Buddha taught them his second discourse, about the characteristic of "not-self" (Anātmalakṣaṇa Sūtra), at this time or five days later. After hearing this second sermon the four remaining ascetics also reached the status of arahant. Gayasisa or Brahmayoni Hill, is where Buddha taught the Fire Sermon.

Several Greek philosophers, including Pyrrho, Anaxarchus, and Onesicritus accompanied Alexander in his eastern campaigns. During the 18 months they were in India, they were able to interact with Indian ascetics, generally described as gymnosophists ("naked philosophers").

The association sought to invest authority in lay persons rather than in ascetics, this resulted in mobilization of the community to build schools and improve education. The current president of the organization is Raosaheb A. Patil.

He appoints his sons as rulers of the cities he has won. Now tired of love and war, Phra Aphai abdicates the throne and retires to the forest with two of his wives to become ascetics.

These severe ascetics disdained similarly selfish and innovative practitioners of Islam. Al-Ghazali used this book as a source for some of the chapters of his magnum opus ihya' 'ulum al- din' (Revival of Islamic Knowledge).

Icon of Saint Anthony the Great, the founder of Christian monasticism Early Christian ascetics have left no confirmed archaeological traces and only hints in the written record. Communities of virgins who had consecrated themselves to Christ are found at least as far back as the 2nd century. There were also individual ascetics, known as the "devout", who usually lived not in the deserts but on the edge of inhabited places, still remaining in the world but practicing asceticism and striving for union with God. In ante-Nicene ascetics a man would lead a single life, practice long and frequent fasts, abstain from meat and wine, and support himself, if he were able, by some small handicraft, keeping of what he earned only so much as was absolutely necessary for his own sustenance, and giving the rest to the poor.

Siddha may also refer to one who has attained a siddhi, paranormal capabilities. Siddhas may broadly refer to siddhars, naths, ascetics, sadhus, or yogis because they all practice sādhanā. The Svetasvatara (II.12) presupposes a Siddha body.

Joly, Henri L., Legend in Japanese Art, Charles E. Tuttle Co., Rutland Vermont, 1967, pp. 396-99 A group of mountain ascetics, who were searching for the reincarnation of the Nyorai Buddha, found her. When Otake bent down to pick up a few grains of rice that had fallen on the floor, a halo-like light surrounded her, convincing the ascetics that they had come upon a divine being. Otake is often portrayed with an object behind her head that resembles a halo, or with a shadow or reflection identifying her as a buddha.

Mausbach, "Die Ethik des hl. Augustinus", 1909, p. 264). Suffering too is an integral constituent of the Christian ideal and pertains consequently to ascetics, but its real value appears only in the light of faith, which teaches us that suffering makes us like unto Christ, we being the members of the mystic body of which He is the head (1 Peter 2:21), that suffering is the channel of grace which heals (sanat), preserves (conservat) and tests (probat). Finally ascetics teaches us how to turn sufferings into channels of heavenly grace.

The second-century Jain text, Bhagavatī Ārādhanā (verse no. 1616) sums up the predominance of karma in Jain doctrine: This predominance of karma is a theme often explored by Jain ascetics in the literature they have produced, throughout all centuries. Paul Dundas notes that the ascetics often used cautionary tales to underline the full karmic implications of morally incorrect modes of life, or excessively intense emotional relationships. However, he notes that such narratives were often softened by concluding statements about the transforming effects of the protagonists' pious actions, and their eventual attainment of liberation.

12 and 75.Cf. Laroui (1977) p. 119 n.19. Among the Sunni Muslim ulema, two learned professions then came to the fore: (a) the faqih (plural fuqaha) or the jurist; and (b) the 'ābid or the ascetics.

Sāmāyika is the vow of periodic concentration observed by the Jains. It is one of the essential duties prescribed for both the Śrāvaka (householders) and ascetics. The preposition sam means one state of being. To become one is samaya.

She was a spiritual mentor to Evagrius of Pontus, later author of the Eastern Orthodox Philokalia; she persuaded him to go to Egypt to join the desert ascetics and carried on a correspondence with him while he was there.

At some temples, footprints of Swaminarayan are worshiped by his followers. Swaminarayan entrusted the day-to-day performance of the worship rituals in these mandirs to ascetics. By 2012, there were over a thousand Swaminarayan temples across five continents.

Rithambara gained public prominence through her roles in the Vishwa Hindu Parishad (VHP). In order to justify the involvement of ascetics (incl. herself) in mainstream politics, she went for a reconstruction of Hinduism through selective reading of Bhagvad Gita.

Peace Like a River is a story of Christian ascetics. Hareb, a dour Christian, believes all pleasure is satanic. Against his wishes, David, his Christian son, loves the slave Helene. Although he manages to free her, he is caught.

"... it refers to the Buddha using the term "Self" in order to win over non-Buddhist ascetics." However, the Mahaparinirvana Sutra is a long and highly composite Mahayana scripture,Paul Williams, Mahāyāna Buddhism: The Doctrinal Foundations.Taylor & Francis, 1989, pp. 98, 99.

A dervish. Dervishes try to approach God by virtues and individual experience, rather than by religious scholarship.JENS PETER LAUT Vielfalt türkischer Religionen 1996 p. 29 (German) Many dervishes are mendicant ascetics who have taken a vow of poverty, unlike mullahs.

When his son, Ānanda was born, he left the palace. Ten million men followed him to become ascetics. He practised austerities for eight months. After the eight months, he began to practise alone and become enlightened under the Pterocarpus tree.

One badly eroded bas-relief illustrates the "Great Departure" of Siddhartha, the future Buddha, from his father's palace.Glaize, p.145. The temple also features stone reliefs of devatas (minor female deities), meditating monks or ascetics, and dvarapalas or temple guardians.

In 1999, the Ahmedabad Gadi had 440 female ascetics and the Vadtal Gadi had 115 female ascetics. The Government of India intervened by setting up an arbitration panel in June 2001. A settlement was brokered by a panel between the two factions in June 2002, but the Dev faction led by Nautam Swami (Mahant of the Vadtal temple) refused to cooperate, leading to an intensification of the dispute. A number of sadhus of this faction were subsequently exposed in a sex scandal only three months after another five sadhus were sentenced to death for murdering their guru in the Vadtal branch.

The five great vows apply only to ascetics in Jainism, and in their place are five minor vows for householders. The historic texts of Jains accept that any activity by a layperson would involve some form of himsa (violence) to some living beings, and therefore the minor vow emphasizes reduction of the impact and active efforts to protect. The five "minor vows" in Jainism are modeled after the great vows, but differ in degree and they are less demanding or restrictive than the same "great vows" for ascetics. Thus, brahmacharya for householders means chastity, or being sexually faithful to one's partner.

Nath Siddhas of the 12th century AD, may have been the earliest Hindu monks to resort to a military response after the Muslim conquest.Alf Hiltebeitel, Their name is Legion, in Rethinking India's Oral and Classical Epics, University of Chicago Press, , page 332-334 and footnote 104 on page 333 Ascetics, by tradition, led a nomadic and unattached lifestyle. As these ascetics dedicated themselves to rebellion, their groups sought stallions, developed techniques for spying and targeting, and they adopted strategies of war against Muslim nobles and the Sultanate state. Many of these groups were devotees of Hindu deity Mahadeva, and were called Mahants.

Aduersus Jovinianum I, 7. 26 (PL 23, 230C; 256C). Celibacy as a vocation may be independent from religious vows (as is the case with consecrated virgins, ascetics and hermits). In the Catholic, Orthodox and Oriental Orthodox traditions, bishops are required to be celibate.

Currently, around 83 women ascetics are serving in Bhaktiniwas. They lead a pious life refraining from any worldly pleasures, and propagating the principles of Bhagwan Swaminarayan. There is a 'Samarpit Training Centre' (STK) for those young women aspiring to become a woman ascetic.

Seeing this form the ascetics fell down senseless. When mahamaya in this form reached the hilltop Mandhatha was also helpless. He embraced the sivalinga, kali tried to capture it by force. In this struggle that followed the linga got split into two.

Seif explains: "Here Hafez is referring to his libertine way of life. As an unconventional man, he had no regard for name, whether good or bad. ... For him, if ascetics and bigots should enjoy good names, he would rather be infamous."Seif (2019).

Hindu and Jain ascetics consider the tree to be sacred and often meditate under them. This is the tree under which Gautama Buddha is believed to have attained enlightenment. Sacred fig is designated as the state tree of the Indian state of Odisha.

The book contains several his letters about it. also wrote about prelest. The concept of prelest is very important in Orthodox spirituality and ascetics. It is one of the main dangers for a Christian (especially monastic) starting to pray with the Jesus prayer.

He distributed his fortunes among the poor, and went briefly into solitude near Neocaesarea of Pontus (mod. day Niksar, Turkey) on the Iris. Basil eventually realized that while he respected the ascetics' piety and prayerfulness, the solitary life did not call him.Merredith (1995), p. 21.

Its ascetic wing constitutes the largest Vaishnava monastic order and may possibly be the largest monastic order in all of India. ascetics rely upon meditation and strict ascetic practices, but also believe that the grace of god is required for them to achieve liberation.

A theological form on anarchic Islam developed in Basra and Baghdad among Mu'tazilite ascetics and Najdiyya Khirijites. This Islamic tendency was not communist or egalitarian and did not resemble current concepts of anarchism, but preached that the state was harmful, illegitimate, immoral and unnecessary.

He travelled through this path in search of his wife, abducted by Ravana. Many uninhabited asylums of ascetics, scattered over with seats of Kusa grass and umbrellas of leaves and broken water-pots, and abounding with hundreds of jackals were seen along that path.(3,277).

His most celebrated early paper concerned the figure of the 'holy man'. According to Brown, the charismatic, Christian ascetics (holy men) were particularly prominent in the late Roman empire and the early Byzantine world as mediators between local communities and the divine. This relationship expressed the importance of patronage in the Roman social system, which was taken over by the Christian ascetics. But more importantly, Brown argues, the rise of the holy man was the result of a deeper religious change that affected not only Christianity but also other religions of the late antique period – namely the need for a more personal access to the divine.

Ascetics encourages visits to the Blessed Sacrament (visitatio sanctissimi), a practice meant especially to nourish and strengthen the divine virtues of faith, hope and charity. It also inculcates the veneration of the saints, whose virtuous lives should spur us on to imitation. It is plain that imitation cannot mean an exact copying. What ascetics proposes as the most natural method of imitation is the removal or at least the lessening of the contrast existing between our own lives and the lives of the saints, the perfecting, as far as is possible, of human virtues, with due regard to personal disposition and the surrounding circumstances of time and place.

Harvey J. Sindima (2009), Introduction to Religious Studies, University Press of America, , pages 93-94, 99-100 Sannyasa has historically been a stage of renunciation, ahimsa (non-violence) peaceful and simple life and spiritual pursuit in Indian traditions. However, this has not always been the case. After the invasions and establishment of Muslim rule in India, from the 12th century through the British Raj, parts of the Shaiva(Gossain) and Vaishnava(Bairagi) ascetics metamorphosed into a military order, where they developed martial arts, created military strategies, and engaged in guerrilla warfare. These warrior sanyasi (ascetics) played an important role in helping European colonial powers establish themselves in the Indian subcontinent.

According to David Lorenzen, there is a paucity of primary sources on Kapalikas, and historical information about them is available from fictional works and other traditions who disparage them. Various Indian texts claim that the Kāpālika drank liquor freely, both for ritual and as a matter of habit. The Chinese pilgrim to India in the 7th century, Hsuan Tsang, in his memoir on what is now northwest Pakistan, wrote about Buddhists living with naked ascetics who cover themselves with ashes and wore bone wreathes on their heads, but Hsuan Tsang does not call them Kapalikas or any particular name. Scholars have interpreted these ascetics variously as Digambara Jains, Pashupatas and Kapalikas.

Due to the twelve years of famine it was extremely difficult for the Jain ascetics to preserve the entire canonical literature. The Purvas or the ancient texts were already forgotten and lost after the famine. According to Svetambara tradition, the agamas were collected on the basis of collective memory of the ascetics in the first council of Pataliputra under the stewardship of Sthulibhadra in around to 463–367 BC. p. xlii In 453 or 466 CE that the Vallabhi council of the Svetambara Jain monks recompiled the Agamas and recorded them as written manuscripts under the leadership of Acharya Shraman Devardhigani along with other 500 Jain scholars.

Flood states that the pioneers of Tantra may have been ascetics who lived at the cremation grounds, possibly from "above low-caste groups", and were probably non-Brahmanical and possibly part of an ancient tradition. By the early medieval times, their practices may have included the imitation of deities such as Kali and Bhairava, with offerings of non-vegetarian food, alcohol and sexual substances. According to this theory, these practitioners would have invited their deities to enter them, then reverted the role in order to control that deity and gain its power. These ascetics would have been supported by low castes living at the cremation places.

Buddhism originated as a renunciant tradition, practiced by ascetics who had departed from lay life. According to Buddhist tradition, the order of monks and nuns was founded by Gautama Buddha during his lifetime between the fifth and fourth centuries BCE when he accepted a group of fellow renunciants as his followers. The Buddhist monastic lifestyle grew out of the lifestyle of earlier sects of wandering ascetics, some of whom the Buddha had studied under. This lifestyle was not necessarily isolationist or eremetic: the sangha was dependent on the lay community for basic provisions of food and clothing, and in return sangha members helped guide lay followers on the path of Dharma.

Such was the detachment of these Buddhist ascetics from the traditional life of Buddhist monks at village temples, their robes were simply cleaned, washed and repaired rags, mostly shrouds picked up from cemeteries, in line with one of the thirteen ascetic practices (Dhutanga) outlined in Buddhism.

It cannot be determined here how many of these maxims were derived from older ascetics or how many were adopted by later ones. It is probable that the ascetic and Biblical-ascetic fragments Turin CodicesB V 25, saec. XV, fol. 171-174 and C VI 8, saec.

At Ontake it is believed that Takizawa decided to become a mountain priest. He then created the techniques for Hōten-ryū based on Shinto teachings and Shugendo practices; conforming his methods to the "laws of nature" that mountain ascetics adhere to.Nobuyuki, Hiragami. 2003. Budo and Bujutsu Magazine.

She then retired to Bhishma for Vichitravirya who refused to accept citing the rules that what once given cannot be taken back. Amba then sorrowfully, repair to an asylum of ascetics out of city. She then explains everything to them. They made her meet with Parasurama.

Shaivite ascetics generally have beards, as they are not permitted to own anything, which would include a razor. The beard is also a sign of a nomadic and ascetic lifestyle. Vaishnava men, typically of the ISKCON sect, are often clean-shaven as a sign of cleanliness.

The phrase "make an assay of coins" is presumably used metaphorically here. Clarke (1891) interprets it as meaning "make an assay of hearts". The Persian is ambiguous between "may make" and "are making". The word () was a cloister or place of retreat for Sufis or ascetics.

But from the four clans, there were people who were not satisfied with their living, left their home and became celibate ascetics. These are the origin of the fifth caste formed from all the four castes' people who left their lay life and became an ascetic.

Bhai Daya Singh was a learned man. One of the Rahitnamas (manuals on Sikh conduct) is ascribed to him. The Nirmalas, a sect of Sikh ascetics, claim him as one of their forebears. Their Darauli branch traces its origin to Bhai Daya Singh through Baba Deep Singh.

Starting from the Christian idea that the passions (passiones, as understood by St. Thomas) are inherent in human nature, ascetics affirms that they are neither sicknesses, as the Stoics, the Reformers and Kant maintain, nor yet harmless as was asserted by the Humanists and Rousseau who denied original sin. On the contrary, it insists that in themselves they are indifferent, may be employed for good and for evil and receive a moral character only by the use to which the will puts them. It is the purpose of ascetics to point out the ways and means by which these passions can be tamed and mastered, so that, instead of goading the will to sin, they are made welcome allies for the accomplishment of good. And since the passions are inordinate in as far as they turn to illicit things or exceed the necessary bounds in those things which are licit, ascetics teaches how to render them innocuous by averting or restraining them, or by turning them to loftier purposes.

He would take his cows to the forest where he would also carry plenty of food and Jal (water) to run a free-kitchen (Langar) for the passers-by including the ascetics, saints, the poor and the orphans. Little later, the family would move from Behlolpur to Deepalpur.

He toiled at the regular monastic obediences. After several years, Cyriacus was ordained priest and chosen canonarch and did this obedience for eighteen years. He would spend thirty years at the monastery of St. Chariton. Strict fasting and devotion distinguished Cyriacus even among the ascetics of the Lavra.

Like her mother, Anna collected relics, especially from the holy ascetics. She also patronized the Capuchins, and later played an important role in the Austrian Counter-Reformation.Alfred Noe: Giambattista Marinos Wort-Zucht-Peitschen und die Gegenreformation in Wien um 1655: Textedition und Kommentar, Vienna: Böhlau ed. 2015, p.

He knew how to calm troubled souls; other ascetics came to join him.Archimandrite Charalambos Vassilopoulos. "Saint Stylianos, The Protector of Children", Pemptousia, 26 November 2017 Stylianos is known for his smiling countenance and cheerful disposition. He would periodically leave his hermitage and make pastoral visits to neighboring villages.

It also describes the penance of Mahavira, the Great Hero. The second book is divided into four sections called Kulas. There were originally five Kûlâs, but the fifth, the Nisîhiyagghana, is now reckoned as a separate work. The first and second parts lay down rules for conduct of ascetics.

Amaraneedi was a staunch devotee of Shiva, the patron god of Shaivism. He donated food and clothes to devotees of Shiva. He would especially gift Kowpeenam (loin-cloth) to Shaiva ascetics. Once, the merchant visited the Kalyanasundaresar Temple of Nallur (Tirunallur) dedicated to Shiva, to attend the temple festival.

He was also in league with Devi Chaudhurani, the famous female leader, who specialized in riverine confrontations and had a large force under her command. This structure of joint leadership, provided by rebels like Majnu Shah and Bhavani Pathak, raises the question whether such closeness between the two religious communities percolated through different strata of the whole organization of Fakir and Sannyasi rebellion. The other two movements involved a sect of Hindu ascetics, the Dasnami naga sannyasis(Giri samparday) who likewise visited Bengal on pilgrimage mixed with moneylending opportunities. To the British, these ascetics were looters and must be stopped from collecting money that belonged to the Company and possibly from even entering the province.

While that became the prevailing concept of how ascetics lived in the Western Roman Empire, in Persia things developed with a slightly altered perspective. With only a few exceptions, Syrian monks learned to live among the people, both Christian and non-Christian, living the strict ascetic lifestyle while still maintaining full cohesion in the world about them. The eastern ascetics saw their spiritually disciplined life as a journey of steps, adopting the notion that all were equal in God's eyes, each finding oneself on a stairway of godliness that led ultimately towards eternity with God. The Members of the Covenant held a different but wholesome view of spirituality of a journey of steps toward God.

The second semi-eternalistic belief came from ascetics who were once Khiddapadosika gods, celestial beings that were too busy to experience desire-based joy and fun, forgot to take their nutriments and therefore, died. As they were reborn as ascetics and achieved the ability to remember their past life, they came to a conclusion analogous to the 'Fall from Grace': "If only we were not so greedy and overzealous in our previous life, if only we had been able to control ourselves, we would not have suffered death. Now that we had made this error, we have to suffer this mortal life". Here, they concluded that the gods were eternal, and others were not.

In ante-Nicene ascetics a man would lead a single life, practice long and frequent fasts, abstain from meat and wine, and support himself, if he were able, by some small handicraft, keeping of what he earned only so much as was absolutely necessary for his own sustenance, and giving the rest to the poor. If he were an educated man, he might be employed by the Church in the capacity of catechist. Very often he would don the kind of dress which marked the wearer as a philosopher of an austere school. In Egypt, at the time when St. Anthony first embraced the ascetic life, there were a number of ascetics living in huts near towns and villages.

This cruise began around October 1504. Their first stop was the bustling port of Cambay, in modern Gujarat. Varthema gives a vivid description of the Sultan of Cambay and a garbled description of Jains and Yogi ascetics. They then proceeded south, making stops at Chaul and Dabul, before reaching Goa.

There is a third group of humans, the "Sacerdotes", mysterious ascetics who walk naked in all weathers. They are characterized by very long hair, pale complexions, and the golden torc each wears around the neck. Only males are seen. They trade for what they need and seem to possess advanced technologies.

Memorial shrine in Gujranwala. From Chicago Prashnottar, 1918 Atmaram began the study of Jain scriptures along with his fellow ascetics. He was later joined by a Yati of Tapa Gaccha lineage. After several years of study, he was convinced that the Sthanakavasi position of opposition of Idol-worshiping contradicted the scriptures.

Some of them metamorphosed into warrior ascetics during the Islamic rule of the Indian subcontinent. The Nath tradition was influenced by other Indian traditions such as Advaita Vedanta monism, and in turn influenced it as well as movements within Vaishnavism, Shaktism and Bhakti movement saints such as Kabir and Namdev.

277–278 This system gave complete freedom to adults to choose what they want to do, whether they want to be householders or sannyasins (ascetics), the monastic tradition was a voluntary institution. This voluntary principle, states Olivelle, was the same principle found in Buddhist and Jain monastic orders at that time.

A year later a similar hardship was to take place. This time the Governor sent soldiers to confiscate the grain of the monastery. These soldiers, however, were driven out shortly afterwards by other warriors, who gave themselves as hermits from the desert, among them Misael. These ascetics rejected any reward.

Sramana-dharma is the religious path of the virtuous ascetics, where meditation and study of scriptures is their primary duty. The religion of monks consists of five Mahavratas or great vows. They are endowed with right faith, right knowledge and right conduct and engaged in complete self-restraint and penances.

1 The term is also applied to Hindu ascetics (e.g., sadhus, gurus, swamis and yogis). These usages developed primarily in the Mughal era in the Indian subcontinent. There is also a distinct clan of faqeers found in North India, descended from communities of faqeers who took up residence at Sufi shrines.

He was particularly effective in attracting the devotion of youths and initiated a large number of them as ascetics. Furthermore, his multiple tours to Britain and East Africa were integral in the overseas expansion of BAPS. He died on 23 January 1971 after appointing Pramukh Swami Maharaj as his successor.

In 1805, on his deathbed, Saint Macarius asked Saint Nikephoros to finish his book The New Leimonarion and see that it was published. It contains the lives and church services of various martyrs, ascetics, and other saints. Three saints collaborated in its compilation: Saint Macarius, Saint Nikephoros and Saint Athanasius Parios.

The shramanas were wandering ascetics distinct from Vedism.Dr. Kalghatgi, T. G. 1988 In: Study of Jainism, Prakrit Bharti Academy, JaipurS. Cromwell Crawford, review of L. M. Joshi, Brahmanism, Buddhism and Hinduism, Philosophy East and West (1972)Y. Masih (2000) In : A Comparative Study of Religions, Motilal Banarsidass Publ : Delhi, Page 18P.

Abū l-ʻAtāhiyya (), full name Abu Ishaq Isma'il ibn al-Qasim ibn Suwayd ibn Kaysan, (), (748–828); was among the principal Arab poets of the early Islamic era, a prolific muwallad poet of ascetics who ranked with Bashshār and Abū Nuwās, whom he met. He renounced poetry for a time on religious grounds.

The Divine Commedia is ascetic in its conception, and in a good many points of its execution. Petrarch's work has similar qualities; yet neither Petrarch nor Dante could be classified among the pure ascetics of their time. But many other writers come under this head. St Catherine of Siena's mysticism was political.

Gosains, who are also known as Gossains and as Goswami, are Hindu ascetics of India. The term can be translated as master of passion. They are sometimes referred to more generally as Bairagis or Sannyasis. The Gosains were powerful nomadic and mercenary trading groups who undertook pilgrimages across significant areas of land.

Sallekhanā is the last vow prescribed by the Jain ethical code of conduct. The vow of sallekhanā is observed by the Jain ascetics and lay votaries at the end of their life by gradually reducing the intake of food and liquids. This practice has been subject to ongoing debate by human rights experts.

According to Buddhist tradition, the Buddha delivered this discourse on the day of Asalha Puja, in the month of Ashadha, in a deer sanctuary in Isipatana. This was seven weeks after he attained enlightenment. His audience consisted of five ascetics who had been his former companions: Kondañña, Assaji, Bhaddiya, Vappa, and Mahānāma.

Social work, school teaching, and other such work is therefore usually left to laypeople. Ascetics of the Eastern Orthodox Church are recognised by their long hair, and in case of male monks, long beards. 293x293px There are three main types of monastics. Those who live in monasteries under a common rule are coenobitic.

It was a Jain training centre for both males and females in past. The inscription is in old Tamil script known as Vatteluthu. The Travancore Archaeological Series says that Tiruchcharanattu malai, the name of the hills, means the hill of the Charanas. Charanas means Jain ascetics which were living on the hills.

Arguably, given that Jainism offers the possibility of liberation to women, women are seen as "legitimate aspirants and agents of salvation," where in other traditions - such as Hinduism - they may not. Despite the propensity of female ascetics in Jainism, this does not ignore the fact that they may still find themselves within a hierarchical system wherein male ascetics are viewed more positively. This is to say, the Jain monastic hierarchy "is structured through the gendered ideology of domesticity, with the patriarchal authority, consolidated in the figure of the ācārya/gacchādhipati, presiding over" the various mendicant orders. Thus, the highest rank of female monastics fails to have the same prestige or recognition as the highest rank of male monastics, the ācārya.

They compared modern patients suffering from anorexia with religious ascetics of the past like Blaesilla, stating that the "refusal of food both in antiquity and in modern society by the anorexic patient is an extreme form of self-discipline to pursue a new, better identity".Docx and Govaert, p. 27 They also stated that the refusal of food offered ascetics like Blaesella "a spiritual transcendence", while the goal for modern patients was the pursuit of the "perfect body". They suggested that Blaesilla's motivation might also have included a desire to earn the love and approval of Jerome, her mother, and her sister, much like the way in which modern patients become anorexic to earn the love and approval of their families and society.

The Christianization of the lower classes of the people was greatly aided by the newly established monasteries. In Gaul as elsewhere the first Christian ascetics lived in the world and kept their personal freedom. The practice of religious life in common was introduced by Saint Martin (died c. 397) and Cassian (died c. 435).

Tibetan Citipati mask depicting Mahākāla. The skull mask of Citipati is a reminder of the impermanence of life and the eternal cycle of life and death. The Citipati were a couple of ascetics meditating near a graveyard. In their deep state of meditation, they did not notice a thief who had sneaked up on them.

After his son, Upasena was born, he decided to go practise asceticism. He went away with his horse, Hanvesa and ten million men followed him to become ascetics. He practised asceticism for nine months. After nine months, he began to practise alone and become enlightened under the Maha Bhodi tree in the next morning.

Though also those phenomena which are accidental to mysticism, such as ecstasy, vision, revelation, fall within its scope, yet they are by no means essential to the mystic life (cf. Zahn, "Einführung in die christl. Mystik", Paderborn, 1908). While mysticism includes also matter of ascetics, such as the endeavour of purification, vocal prayer, etc.

Every Messianic movement had therefore Ascetics as leaders, such as were the Shabbethaians (see H. Grätz, Gesch. der Juden, iii. 307) and others (see Abraham ben Samuel Cohen of Lask). Others would refrain from eating animal food—'eber min ha-Ḥay—and, like the Buddhists or the Pythagoreans of old, live on vegetarian diet.

Also the Maliki fuqaha was understood to act in the interests of the Berbers for a local autonomy, by filtering out potential intrusions into Ifriqiya by Arab power and influence from the east.Julien, History of North Africa (1931, 1952, 1970) pp. 45–46. Foremost of the 'ābid scholars or ascetics was Buhlul b. Rashid (d.

They are mentioned by authors such as Philo, Lucian, Clement of Alexandria, Philostratus, and Heliodorus of Emesa. These reports are thought to have served as models to Cynics as well as Christian ascetics. Many authors have discussed the purported questions by Alexander the Great and answers by the Gymnosophists. Alexander's Dialogue with Indian Philosophers.

Hamu Shiru's father is believed to have established his family in Jabal Sinjar sometime during the mid-nineteenth century. During this period, Hamu Shiru's father was initiated into the Yezidi Faqir Order.Nelida Fuccaro, The Other Kurds: Yazidis in Colonial Iraq, (New York: I.B. Tauris Publishers, 1999), p. 105 order of Yezidi ascetics known as faqirs.

Benigno & Giarrizzo, op. cit., vol. II, pp. 10–11. More significant for Sicily was the arrival of cenobitic monasticism: there are many reports of different kinds of ascetics gathering together to share a religious life, especially under the Basilian rule (there were no monasteries in Sicily organised under the Benedictine rule until the Norman period).

His parents belonged to a leather-working Chamar community making them an untouchable caste. While his original occupation was leather work, he began to spend most of his time in spiritual pursuits at the banks of the Ganges. Thereafter he spent most of his life in the company of Sufi saints, sadhus and ascetics.

The ascetic came to ask why it had been sounded. Though thinking the old monk would be unable to debate with him, he accepted the challenge. After seven days, the debate was held in front of the King, his Ministers, and many ascetics and brahmans. The loser agreed to become the disciple of the other.

The Vision of God by Vladimir Lossky SVS Press, 1997. () For the Eastern Orthodox the knowledge or of the uncreated energies is usually linked to apophatism. Fr. Dumitru Stăniloae, Ascetica şi mistica Biserici Ortodoxe (Ascetics and Mystics of the Eastern Orthodox Church), Institutul Biblic şi de Misiune al BOR (Romanian Orthodox Church Publishing House), 2002, p. 268, .

Shrutakevalin () a term used in Jainism for those ascetics who have complete knowledge of Jain Agamas. Shrutakevalin and Kevalin (omniscient beings) are equal from the perspective of knowledge, but Shrutajnana is Paroksha (indirect) whereas kevala jnana (omniscience) is pratyaksha (direct). Kevali can describe infinite part of the infinite knowledge that they possess. Shrutakevalins are learned of 14 Purvas.

Beginning in the 13th century, tengu came to be associated in particular with yamabushi, the mountain ascetics who practice Shugendō.de Visser, pp. 55–57. The association soon found its way into Japanese art, where tengu are most frequently depicted in the yamabushi's unique costume, which includes a distinctive headwear called the tokin and a .Fister, p. 103.

The nāga then fills the chamber with fire, which the Buddha responds to by bursting into flames and becoming fire. The next morning the Buddha comes out of the chamber with the nāga reduced in size and harmlessly coiled in his alms bowl. The Buddha later converts Uruvela- Kassapa, his brothers, and the other ascetics in the hermitage.

Luce dei Tantra, Tantrāloka, Abhinavagupta, Raniero Gnoli, page LXXVII In the 10th century Mokshopaya or Moksopaya Shastra, a philosophical text on salvation for non-ascetics (moksa-upaya: 'means to release'), was written on the Pradyumna hill in Srinagar.Slaje, Walter. (2005). "Locating the Mokṣopāya", in: Hanneder, Jürgen (Ed.). The Mokṣopāya, Yogavāsiṣṭha and Related Texts Aachen: Shaker Verlag.

In the thirteenth scene, the mutilated Simhika rushes to her brother, the demon Kirmeera, who consoles her and rushes to attack the Pandavas. Following this he calls the Pandava prince Bhima to battle in the fourteenth scene. Bhima defeats and kills Kirmeera, following which the ascetics in the forest come and sing praises to Bhima for killing the demon.

Royal patronage has been a key factor in the growth as well as decline of Jainism. The Pallava king Mahendravarman I (600630 CE) converted from Jainism to Shaivism under the influence of Appar. His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics. Sambandar converted the contemporary Pandya king to Shaivism.

Alypius is recognised as one of the three great stylite ascetics along with Simeon Stylites the Elder and Daniel the Stylite. Herbert Thurston says of the Stylites that they did, in an age of terrible corruption and social decadence, impress the need of penance more than anything else could have done upon the minds and imagination of Eastern Christians.

According to Paul Wiliams, the Mahaparinirvana Sutra uses the term "Self" in order to win over non-Buddhist ascetics. He quotes from the sutra: In the later Lankāvatāra Sūtra it is said that the tathāgatagarbha might be mistaken for a self, which it is not.Peter Harvey, Consciousness Mysticism in the Discourses of the Buddha. In Karel Werner, ed.

This partial awareness can be overcome by a conscious unity. This unity can only be achieved from Supermind. # A division between Force and consciousness in evolution: matter, life and mind are often warring with each other. Materialists try to resolve this war by submitting oneself to the mortality of our being, while ascetics have tried to reject earthly life.

Overall, most evidence suggests that medieval dishes had a fairly high fat content, or at least when fat could be afforded. This was considered less of a problem in a time of back-breaking toil, famine, and a greater acceptance—even desirability—of plumpness; only the poor or sick, and devout ascetics, were thin.Dembinska (1999), p. 143.

Among the Sunni Muslim ulema, two learned professions then came to the fore: (a) the faqih (plural fuqaha) or the jurist; and (b) the 'ābid or the ascetics. Maliki, Hanafi, Shafi'i, and Hanbali schools of law: their core areas. The fuqaha congregated at Kairouan, then the legal center of the entire al- Maghrib.Perkins, Tunisia (1986) at 30-31.

Mukteshvara means "Lord of Freedom" (from the cycle of births and deaths). The temple is dedicated to Hindu God Shiva. There are a number of sculptures of skeletal ascetics in teaching or meditation poses. Some scholars correlate the role of the temple as a centre for Tantric initiation with the name Mukteshvara as a possible thesis.

Schopenhauer referred to asceticism as the denial of the will to live. Human life is a ceaseless struggle for satisfaction and, instead of continuing their struggle, the ascetic breaks it. It does not matter if these ascetics adhered to the dogmata of Christianity or Dharmic religions, since their way of living is the result of intuitive knowledge.

In 1922, at Yarnal village, Belgaum district, Karnataka, he was given the name "Shanti Sagara" ("Ocean of Peace"). He preached the principles of Jainism in various parts of India and became an Acharya. His disciples also called him "Charitra Chakravarti" ("Emperor of good character"). He has also been called "muniraj" ("King among Ascetics"), and "silasindhi" ("Ocean of Observances").

With the resumption of Roman-Sasanian conflict under Constantius II, the Christian position became untenable. Zoroastrian priests targeted clergy and ascetics of local Christians to eliminate the leaders of the church. A Syriac manuscript in Edessa in 411 documents dozens executed in various parts of western Sasanian Empire. In 341, Shapur II ordered the persecution of all Christians.

It compendium has portraits of villagers, soldiers, holy men, dancing women, Afghan horse- dealers, ascetics, village of Rania and Indian nobles. Some of the noted Mughal painters like Ghulam Ali Khan, his brother Faiz, and family worked on the Fraser Album, after financial support from the Mughal emperor diminished. The album works were painted between 1815 to 1819.

It was to the monks of this monastery that he addressed his instructions/teaching (, "ascetics") of which a considerable number have survived and have been compiled into Directions on Spiritual Training, originally composed in Greek and translated in medieval Syriac, Arabic, Georgian, and Church Slavonic.Abba Dorotheus. Ascetic Writings. Introduction, text, translation, comments and tables (in Greek).

The zawiya was built under the Marinid sultan Abu Inan in 1356. Like other zawiyas, this building was probably occupied by Sufi students, led by a sheikh, who prayed and studied the Qur'an together. The zawiya's name means "Zawiya of the Ascetics". The only well-preserved part of the building is its ornate entrance portal of carved stone.

Evil, the monstrous product of impotent hate, exists only for > the ascetics, the jackals. "The hell" they see in the Arabs is their point > of view, their fabrication. For the dominant Arabs, who, thanks to their > strength, feel secure and free from jealousy, there is no evil. Their > archenemies are nothing more than cause for amused astonishment.

The Brahmachari told Amaraneedi that he had come having heard of the merchant's generosity. Amaraneedi asked him for a chance to serve him, the Brahmachari lad consented and kept one of his dried Kowpeenams in the merchant's custody and left for a bath. An ascetic wearing the Kowpeenam. Amarneedi is described to donate Kowpeenams to ascetics.

The three gods appeared before Anasuya in the disguise of sanyasis (ascetics) and asked her to give them alms naked. Anasuya was perplexed for a while, but soon regained composure. She uttered a mantra and sprinkled water on the three mendicants, turning them into babies. She then breast fed them with her milk naked, as they wished.

The lowest zone is represented by geometrical patterns. Saintly figures (warriors, martyrs, monks, apostles, ascetics) like Pachomius, Cosmas of Jerusalem and John of Damascus are arranged in the second stripe. Only this register can also be found in the inner narthex. The next zone consist of scenes out of the life of saint George, especially his torture.

The Kumbh Mela at Ujjain began in the 18th century, when the Maratha ruler Ranoji Shinde invited ascetics from Nashik to Ujjain for a local festival. Like the priests at Prayag, those at Nashik and Ujjain, competing with other places for a sacred status, may have adopted the Kumbh tradition for their pre-existing Magha melas.

Hemacandra's Yogasastra manuscript sample page (miniature Devanagari script, Sanskrit) Yogaśāstra (lit. "Yoga treatise") is a 12th-century Sanskrit text by Hemachandra on Svetambara Jainism. It is a treatise on the "rules of conduct for laymen and ascetics", wherein "yoga" means "ratna-traya" (three jewels), i.e. right belief, right knowledge and right conduct for a Svetambara Jain.

The deities Shiva and Parvati intervene, and Shiva advises him to attack the fortress of Singhal. Disguised as ascetics, Ratansen and his followers attack the fortress, but are captured by Gandharvsen. As Ratansen is about to be executed, his bard reveals his identity. Gandharvsen then marries Padmavati to Ratansen, and also arranges 16,000 padmini women for his companions.

2, n. 51). These supernatural powers (virtutes infusoe) are joined to the natural faculties or the acquired virtues (virtutes acguisitoe), constituting with them one principle of action. It is the task of ascetics to show how the virtues, taking into account the obstacles and means mentioned, can be reduced to practice in the actual life of the Christian, so that love be perfected and the image of Christ receive perfect shape in us. Conformable to the Brief of Leo XIII, "Testem benevolentiæ" of 22 January 1899, ascetics insists that the so-called "passive" virtues (meekness, humility, obedience, patience) must never be set aside in favour of the "active" virtues (devotion to duty, scientific activity, social and civilizing labour) which would be tantamount to denying that Christ is the perpetual model.

There are seventeen members in the board; three selected by the Uttarakhand Legislative Assembly, one member each selected by the District Councils of Chamoli Pauri Garhwal, Tehri Garhwal and Uttarkashi districts, and ten members nominated by the Government of Uttarakhand. As indicated in the temple records, the priests of the temple were Shiva ascetics called Dandi Sanyasis, who belonged to Nambudiri community, a religious group common in modern Kerala. When the last of the ascetics died without an heir in 1776 AD, the King of Garhwal invited non-ascetic Nambudiris from Kerala for the priesthood, a practice that continues in modern times. Till 1939, all the offerings made by the devotees to the temple went to the Rawal (Chief Priest), but after 1939, his jurisdiction was restricted to religious affairs.

The priests at the Brahma temple refer to a strictly followed religious practice. House-holders (married men) are not allowed to enter the sanctum sanctorum to worship the deity. Only ascetics (sanyasis) can perform the puja to the deity. Hence, all offerings by pilgrims are given, from the outer hall of the temple, through a priest who is a sanyasi.

At the age of eighteen he had to go to his maternal grandparents place at Fatehgarh, and there he remained for many years. The cleanser of sinners, the pure dark Bhagirathi Ganges flowed a furlong away from the house. For his recreation, at times in the evenings, he would go there. Ascetics (Sadhus) and Mahatmas were also there at the shores of Ganges.

Tradition maintains that Swaminarayan initiated 500 ascetics as paramhansas in a single night. Paramhansa is a title of honour sometimes applied to Hindu spiritual teachers who are regarded as having attained enlightenment. Paramhansas were the highest order of sannyasi in the sect. Prominent paramhansas included Muktanand Swami, Gopalanand Swami, Brahmanand Swami, Gunatitanand Swami, Premanand Swami, Nishkulanand Swami, and Nityanand Swami.

The sacerdotes are ascetics who walk naked in all weathers and are devoted to truth and knowledge. Their only attire is a golden torc around the neck and their long hair. They live in caves somewhere around Banbeck Vale and possibly in other locations. Only male sacerdotes are seen outside the caves, although Joaz sees females when he sneaks into the sacerdote cave.

Abu Muslim Al-Khawlani () (died 684) was a well-known tabi'i (plural: taba'een) and a prominent religious figure in Damascus, Syria. He was one of the 'Eight Ascetics,' who also included Amir ibn Abd al-Qays, Uways al-Qarani, Al-Rabi ibn Khuthaym, al-Aswad ibn Yazid, Masruq ibn al-Ajda', Sufyan al- Thawrt ibn Said and Hasan al-Basri.

Jakov () was the Serbian Archbishop from 1286 to 1292. Information on Jakov is scarce; it is known that he renovated and founded churches, and that he likely transferred the episcopal see from Žiča to the Peć metochion. He had special love for the Studenica monastery, to which he provided liturgical books and church accessories. He had special care for Serbian ascetics.

His mother, Bhubaneswari Devi, was a devout housewife. The progressive, rational attitude of Narendra's father and the religious temperament of his mother helped shape his thinking and personality. Narendranath was interested in spirituality from a young age and used to meditate before the images of deities such as Shiva, Rama, Sita, and Mahavir Hanuman. He was fascinated by wandering ascetics and monks.

Ray learned about meditation from the wandering monks and ascetics who happened to pass by his childhood village farmhouse. He was often found absorbed in deep meditation under a Peepal tree in the forest near his house. His early years were rich with divine experiences. When he was working in a corporate job in London, many uncommon mystical experiences happened to him.

The Akhil Bharatiya Akhara Parishad (All India Akhara Council), one of the organizations of Hindu Sants (saints) and sadhus (ascetics) in India. The ABAP is composed of 14 akharas, or organisations of Hindu sants and sadhus. Nirmohi Akhara (involved in the Ram Janmabhoomi dispute in Ayodhya) and Shri Dattatreya Akhara are two of the prominent akharas which are part of it.

The bridal offerings to Tulsi are given to a Brahmin priest or female ascetics after the ceremony. In two Rama temples in Saurashtra, the ceremony is more elaborate. An invitation card is sent to the groom's temple by the bride's temple. On Prabodhini Ekadashi, a barat bridal procession of Lalji - an image of Vishnu - sets off to the bride's temple.

Ascetics lived in the caves in the area. Further along the path, after a descent of 140 steps, is the Katholikon (monastic church), the third monastery, now abandoned. It is believed to date from the 5th or 6th Century, founded by St John the Hermit. It is built into the cliff, with a unique church largely carved into the rock-face.

In his inscriptions, Ashoka dedicates caves to non-Buddhist ascetics, and repeatedly states that both Brahmins and shramanas deserved respect. He also tells people "not to denigrate other sects, but to inform themselves about them". In fact, there is no evidence that Buddhism was a state religion under Ashoka. None of Ashoka's extant edicts record his direct donations to the Buddhists.

Simeon inspired many imitators. For the next century, ascetics living on pillars, stylites, were a common sight throughout the Christian Levant. He is commemorated as a saint in the Coptic Orthodox Church, where his feast is on 29 Pashons. He is commemorated 1 September by the Eastern Orthodox and Eastern Catholic Churches, and 5 January in the Roman Catholic Church.

Bhadda journeyed to Savatthi where she attended to the discourses of Gautama Buddha at the Jetavana monastery. As the order of nuns (Bhikkhuni sangha) did not exist at the time, she practiced at a nunnery of non-Buddhist female ascetics nearby. She lived there for five years until she could obtain ordination as a bhikkhuni. Soon afterwards, she was able to attain arahanthood.

Vishnu offers Baskali a boon, and is requested only for increased devotion and a death at His hands in order to enter the realm even 'inaccessible to the ascetics'. Vishnu agrees and promises to kill Baskali when they incarnate and battle as Varaha and Hiranyaksha, respectively. Otherwise, after being deposed, 'Baskali lived happily in the netherworld [while] Indra also protected the three worlds'.

The health of the ascetics might have been a concern as well.Bhikkhu Khantipalo (1995). "Lay Buddhist Practice, The Shrine Room, Uposatha Day, Rains Residence" At this time of year, the sangha would retreat to monasteries, public parks or forests, where people would come to them. The chief disciples of the Buddha, Mogallana (chief in psychic power) and Sariputta (chief in wisdom).

He went to them because, using his spiritual powers, he had seen that his five former companions would be able to understand Dharma quickly. While travelling to Sarnath, Gautama Buddha had to cross the Ganges. When King Bimbisara heard of this, he abolished the toll for ascetics. When Gautama Buddha found his five former companions, he taught them the Dharmacakrapravartana Sūtra.

The main shrine area is divided by railings. One side of the railing is reserved for women, as Swaminarayan said that men and women should be separated in temples to allow full concentration on god. Men perform a specified number of prostrations. In front of the men's section, there is normally a small area reserved for ascetics and special guests.

According to Marshall Govindan's book, at the age of eleven, he made a difficult journey on foot and by boat with a group of ascetics to Kataragama, Sri Lanka. Nagaraj met Siddha Bhogarnathar and became his disciple. Nagaraj performed intensive yogic sadhana for a long time with him. Bhogarnathar inspired Nagaraj to seek his initiation into Kriya Kundalini Pranayam from Siddha Maharishi Agastya.

Ascetics joined him and their community developed into the new order of hermits, known as Paulines during the following decades. The Dominicans lost favour with BélaIV after his daughter, Margaret, who was a Dominican nun, refused to marry, ruining his plan of a marriage alliance. Béla thereafter supported the Franciscans who established more than forty priories during the following decades.

The Acharanga Sutra () describes three forms of the practice. Early Svetambara text Shravakaprajnapti notes that the practice is not limited to ascetics. The Bhagavati Sūtra (2.1) also describes Sallekhana in great detail, as it was observed by Skanda Katyayana, an ascetic of Mahavira. The 4th century text Ratnakaranda śrāvakācāra, and the Svetambara text Nava-pada-prakarana, also provide detailed descriptions.

Taoist (道教; Dàojiào) styles are popularly associated with Taoism. They include Chinese martial arts that were created or trained mostly within Taoist Temples or by Taoist ascetics, which often later spread out to laymen. These styles include those trained in the Wudang temple, and often include Taoist principles, philosophy, and imagery. Some of these arts include Taijiquan, Wudangquan, Baguazhang and Liuhebafa.

Aparigraha is one of the virtues in Jainism. It is also one of the five vows that both householders (Śrāvaka) and ascetics must observe. This Jain vow is the principle of limiting one's possessions (parimita-parigraha) and limiting one's desires (iccha-parimana). In Jainism, worldly wealth accumulation is considered as a potential source of rising greed, jealousy, selfishness and desires.

MN 26 and MĀ 204 continue with the Buddha reaching the Deer Park (Sarnath) (Mrigadāva, also called Rishipatana, "site where the ashes of the ascetics fell") near Vārānasī , where he met the group of five ascetics and was able to convince them that he had indeed reached full awakening. According to MĀ 204 (but not MN 26), as well as the Theravāda Vinaya, an Ekottarika-āgama text, the Dharmaguptaka Vinaya, the Mahīśāsaka Vinaya, and the Mahāvastu, the Buddha then taught them the "first sermon", also known as the "Benares sermon", i.e. the teaching of "the noble eightfold path as the middle path aloof from the two extremes of sensual indulgence and self-mortification." The Pali text reports that after the first sermon, the ascetic Koṇḍañña (Kaundinya) became the first arahant (liberated being) and the first Buddhist bhikkhu or monastic.

Birch bark manuscript S14 of the Utpattiprakaraṇa Mokṣopāya (circa 16th-17th century AD) The Mokṣopāya or Mokṣopāyaśāstra is a Sanskrit philosophical text on salvation for non-ascetics (mokṣa-upāya: 'means to liberation'), written on the Pradyumna hill in Śrīnagar in the 10th century AD.Slaje, Walter. (2005). "Locating the Mokṣopāya", in: Hanneder, Jürgen (Ed.). The Mokṣopāya, Yogavāsiṣṭha and Related Texts Aachen: Shaker Verlag. (Indologica Halensis.

The Tamil society during the early Pandyan age had several class distinctions among the people, which were different from the Vedic classification of Brahmins, Kshatriyas, Vaishyas and Shudras. The highest class below the king, among the Tamils, was the Arivar or the sages. They were the ascetics that renounced materialism and mostly lived outside the cities. Next in rank were the Ulavar or the farmers.

Morgan, MS M.579, fol. 88v, a manuscript made in Egypt sometime before 30 August 823. Longinus ( 451–457) was the hegumenos (superior or abbot) of the Enaton, a monastic community outside Alexandria in Roman Egypt. He is the subject of a Sahidic Coptic hagiography, the Life of Saints Longinus and Lucius the Ascetics, and a Sahidic homily, In Honour of Longinus, by Bishop Basil of Oxyrhynchus.

Some shrines have drawn their priests from the same families for over a hundred generations. It is not uncommon for the clergy to be female priestesses. The priests (kannushi) may be assisted by miko, young unmarried women acting as shrine maidens. Neither priests nor priestesses live as ascetics; in fact, it is common for them to be married, and they are not traditionally expected to meditate.

This is the spiritual knowledge which all the holy Prophets, the Apostles, Martyrs, ascetics and all the Saints of the Church had. The teachings of the Saints are an offspring of this spiritual knowledge. And, naturally, as we said earlier, spiritual knowledge is a fruit of the vision of God. "THE ILLNESS AND CURE OF THE SOUL" Metropolitan Hierotheos of Nafpaktos or mystically enlightened human being.

Kaul is relatively well-developed and often thought of as a town. The infrastructure is well- developed, including a nearby 220 kv power station. An old fort survives in a now-uninhabited part of the village and ascetics and saints stay there. Folklore has it that the wheel of Karna's chariot got stuck at that spot during his final fight with Arjuna in Mahabharat.

While Sikhism treats lust as a vice, it has at the same time unmistakengly pointed out that man must share the moral responsibility by leading the life of a householder. What is important is to be God-centred. According to Sikhism, ascetics are certainly not on the right path. When Guru Nanak visited Gorakhmata, he discussed the true meaning of asceticism with some yogis.

He began working as an accountant to the court of the king. When his maternal uncle died, the king invited him to be the chief minister. The king also married Basava's sister named Nagamma . As chief minister of the kingdom, Basavanna used the state treasury to initiate social reforms and religious movement focussed on reviving Shaivism, recognizing and empowering ascetics who were called Jangamas.

Rice E.P. (1921), p. 59; Sahitya Akademi (1988), p. 1324Shiva Prakash (1997), pp. 163–164, 166–167 Important literary contributions in Kannada were made not only by court poets, noblemen, royalty, ascetics and saints who wrote in the marga (mainstream) style,Durgasimha was minister to King Jayasimha II–Sastri (1955), p. 357; Prince Kirtivarma was the younger brother of King Vikramaditya VI – Kamath (2001), p.

In the second half of the 1st century CE, Hindu kings of the Rashtrakuta dynasty sponsored major Jain cave temples. King Harshavardhana of the 7th century championed Jainism, Buddhism and all traditions of Hinduism. The Pallava King Mahendravarman I (600–630 CE) converted from Jainism to Shaivism. His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and expresses contempt for Jain ascetics.

However, some ascetics, such as Origen (c. 184 – c. 253),David L Bradnick Evil, Spirits, and Possession: An Emergentist Theology of the Demonic Brill 2017 page 30 rejected this interpretation. According to the Church Fathers who accepted the doctrine by Origen, these angels were guilty of having transgressed the limits of their nature and of desiring to leave their heavenly abode to experience sensual experiences.

The Hundredfold Reward for Martyrs and Ascetics: De centesima, sexagesimal tricesimaPhilip Sellew, Critica Et Philologica, 2001, p. 94 speaks of the Father, Son and Holy Spirit as "three witnesses" and was passed down with the Cyprian corpus. This was only first published in 1914 and thus does not show up in the historical debate. UBS-4 includes this in the apparatus as (Ps- Cyprian).

The food they eat must be mixed up so that they may not taste it. Page 241-242 Female ascetics, known as Samkhya yoginis, receive initiation from the Gadiwala, or wife of the Acharya. They stay within the temple, follow ascetic rules strictly, wear dark red clothing and stay in the temple Haveli. They take care of the images in women's temples and conduct discourses for women.

After some time all Buddhism connections were refused because of an inscription found on the southern wall of a cave. According to this inscription these caves were built by inspiration of a Jain Muni Vair for Jain ascetics. Sculptures of Teerthankaras were also carved in these caves. From architectural aspect; these caves are analogous to Nagarjuni cave and Barabar Caves caves of Mauryan era.

The Acharanga Sutra is the oldest agam, from a linguistic point of view, written in Ardhamagadhi Prakrit. The Sutra contains two books, or Srutaskandhas. The first book is the older part, to which other treatises were later added. It describes the conduct and behavior of ascetic life: the mode of asking for food, bowl, clothes, conduct while walking and speaking and regulation of possessions by ascetics.

Having been founded by ascetics, silat is closely tied to Hindu-Buddhist philosophy and legend. As with other Southeast Asian martial arts, Silat Pattani contains sets based on characters from the Ramayana (Malay:Hikayat Seri Rama, Thai:Ramakien). Called Tari Ramayana, these forms require the practitioner to not only mimic the characters' movements but their mannerisms as well. Three figures are of particular importance in Silat Pattani.

The Ebionites ("poor ones") were a sect of Jewish Christians who flourished in the early centuries of Christianity, especially east of the Jordan. They emphasized the binding character of the Mosaic Law and believed Jesus was the human son of Mary. They seem to have been ascetics, and are said to have rejected Paul's epistles and to have used only one Gospel.Cross, F. L., ed.

Khajuraho declined to a small village as the Chandelas transferred their activities to the forts of Mahoba, Kalinjar, and Ajayagarh. Ibn Battuta visited Karjuraho and described the presence of temples and a few ascetics. Some temples were damaged by Sikander Lodi in 1495. By the 16th century Khajuraho became an insignificant place and was only "rediscovered" by C. J. Franklin (a military surveyor) in 1819.

People devoted to charity, especially donors of food, and eternal truth speakers are spared the justice of Yama's court. War-heroes who sacrifice their life and people dying in holy places like Kurukshetra are also described as avoiding Yama. Those who get moksha (salvation) also escape from the clutches of yamadutas. Those who are generous and ascetics are given preferential treatment when entering Naraka for judgement.

Some are anchorites, homeless mendicants preferring solitude and seclusion in remote parts, without affiliation. Others are cenobites, living and traveling with kindred fellow- Sannyasi in the pursuit of their spiritual journey, sometimes in Ashramas or Matha/Sangha (hermitages, monastic order).SS Subramuniyaswami, , in What Is Hinduism? (Editors of Hinduism Today), Jan-Mar 2006, , page 102 Most Hindu ascetics adopt celibacy when they begin Sannyasa.

They follow established guidelines for daily worship and austerity. The monk's daily routine is broadly structured by three ideological formulae: the five great vows (mahavrata), the eight matrices of doctrine (pravacana-matrka), and the six obligatory actions (avasyaka). The first two are restrictions, and the third is positively framed in what the monk is encouraged to do daily. Ascetics do not have a home or possessions.

Regardless, Simon and Andrew's abandonment of what were effectively their most important worldly possessions has been taken as a model by later Christian ascetics. Adriaen van de Venne's Fishers of Men. Oil on panel, 1614 Matthew describes Jesus meeting James and John, also fishermen and brothers, very shortly after recruiting Simon and Andrew. Matthew and Mark identify James and John as sons of Zebedee.

According to a Dasshanami legend, Madhusudana Sarasvati complained to the Mughal emperor Akbar about Muslim attacks on Hindu ascetics. Akbar's courtier Birbal suggested that Sarasvati initiate non- Brahmin members in his group and arm them. This legend has been passed down through oral tradition, and its historicity is not confirmed by historical texts. However, J. N. Farquhar believed that it had some historical basis.

It is the four-month monsoon period when the Jain ascetics are mandated to remain in residence at one place in the Jain tradition, rather than be traveling or going around Indian villages and towns and never staying in one place for more than a month. The comasu period allows the four orders of the Jain community to be together and participate in the festive remembrances.

The initiation rituals involved the consumption of the mixed sexual secretions (the clan essence) of a male guru and his consort. These practices were adopted by Kapalika styled ascetics and influenced the early Nath siddhas. Overtime, the more extreme external elements were replaced by internalized yogas that make use of the subtle body. Sexual ritual became a way to reach the liberating wisdom taught in the tradition.

This tradition promotes the Skull observance (Kapalavrata), that is, carrying a skull, a skull staff (khatavanga) and worshipping in cremation grounds. One contemporary group of Kapalika ascetics are the Aghoris. There are also various traditions who are classified as "Vidyāpīṭha". The texts of this tradition focus on worshipping goddesses known as Yoginīs or Ḍākinīs and include antinomian practices dealing with charnel grounds and sexuality.

Sometime later, Jayasimha's spies told him that Kumarapala had returned to the capital disguised as an ascetic. Jayasimha then invited 300 ascetics to a feast, and washed their feet in order to identify Kumarapala (who had royal marks on his feet). Kumarapala was recognized, but fled to Hemachandra's house before he could be arrested. Jayasimha's men followed him, but Hemachandra hid him under palm leaves.

Admission is open for ascetics and laypeople under the same conditions. IBSC is an inter-sectarian college, where the curriculum program includes subjects on three major Buddhist traditions: Theravada, Mahayana, and Vajrayana. Visiting professors are invited on a regular basis under the Global Academic Platform (GAP) project. Field trips are organized as a part of program for students to gain knowledge of Thai Buddhist culture.

The young ascetics and monks of the Ramakrishna Math found him to be a source of great help as he would enquire about their troubles and difficulties, would be their mouthpiece to the seniors, would mediate for them and shield them when they inadvertently committed something wrong. He would also guide and mentor them in performing their day to activities and in other spiritual matters.

The temple employed devadasis who were dancers and singers of devotional hymns. Among its numerous inscriptions are frequent gifts that state, "to provide for worship, for food to assembly of sannyasis (monks or ascetics) and for repairs". According to George Michell, the Thanjavur temple was a major charity institution in its history. It provides free meal for pilgrims, devotees and wayfarers on a daily basis.

The last and largest of the Hindu-Buddhist Javanese empires, that of the Majapahit, influenced the entire Indonesian archipelago. Hinduism and Buddhism penetrated deeply into all aspects of society, blending with the indigenous tradition and culture. One conduit for this were the ascetics, called "resi," (Sanskrit rishi) who taught a variety of mystical practices. A resi lived surrounded by students, who took care of their master's daily needs.

Ekonomou, 2007, p. 54. Another wave of monastic refugees, bringing with them various Christological controversies, arrived in Rome as the Sassanid Empire ravaged the eastern Byzantine possessions.Ekonomou, 2007, pp. 54-59. The following Muslim conquests of the seventh century in effect reversed the "avalanche of ascetics to the East" and the "brain drain of ascetic emigrations to the Holy Land" that followed the Gothic invasions of 408-410.

The Buddhist poet Vajradatta (the author of Lokesvarashataka), was in his court. The Buddhist scholars from the Pala empire travelled from Bengal to other regions to propagate Buddhism. Atisha, for example, preached in Tibet and Sumatra, and is seen as one of the major figures in the spread of 11th-century Mahayana Buddhism. The Palas also supported the Saiva ascetics, typically the ones associated with the Golagi-Math.

It is practised by Jain ascetics and lay Jains. Jain objections to the eating of meat, fish and eggs are based on the principle of non-violence (ahimsa, figuratively "non-injuring"). Every act by which a person directly or indirectly supports killing or injury is seen as act of violence (himsa), which creates harmful reaction karma. The aim of ahimsa is to prevent the accumulation of such karma.

At least three separate events are called the Sannyasi Rebellion. One refers to a large body of Hindu sannyasis who travelled from North India to different parts of Bengal to visit shrines. En route to the shrines, it was customary for many of these ascetics to exact a religious tax from the headmen and zamindars or regional landlords. In times of prosperity, the headmen and zamindars generally obliged.

However, R. G. Bhandarkar interprets this word as "the only protector of the Brahmins". A number of Buddhist monastic sites emerged in the Deccan region during the Satavahana period. However, the exact relations between these monasteries and the Satavahana government is not clear. The Pandavleni Caves inscription issued during the reign of Kanha states that the cave was excavated by maha-matra (officer-in-charge) of the shramanas (non-Vedic ascetics).

Subsequently, Jayasi lived a religious life at Jayas. He is also said to have been raised by Sufi ascetics (fakir). Jayasi's own writings identify two lineages of Sufi pirs who inspired or taught him. The first lineage was that of the Chishti leader Saiyid Ashraf Jahangir Simnani (died 1436–37) of Jaunpur Sultanate: according to tradition, Jayasi's teacher was Shaikh Mubarak Shah Bodale, who was probably a descendant of Simmani.

St. Santhalingar lived in Perur three hundred years ago. Perur is known as Chidambaram west. (The chidambaram East is in South Arcot Dt.) It is believed that he should have been born either in the "Nadu Nadu" or "Thondai Nadu" where the 'Vira Saiva' religion, was popular. From his very childhood he developed love to serve Lord Siva ascetics, to respect and revere the symbols of Siva, namely Vibuthi and Rudraksha.

Makkhali Gosala (Pali; Sanskrit Gośala Maskariputra, c. 484 BCE) is generally considered as the founder of the Ājīvika movement. Some sources state that Gosala was only a leader of a large Ājīvika congregation of ascetics, but not the founder of the movement himself. The Swedish Indologist Jarl Charpentier and others suggest the Ājīvika tradition existed in India well before the birth of Makkhali Gosala, citing a variety of ancient Indian texts.

Pentateuchal legislation concerning them shows them to have been merely tolerated. Modern criticism explains their peculiarities as arising from motives other than those that determine the conduct of ascetics. The Biblical Nazirs, forerunners of the Nebi'im (Prophets), were Protestants against the adoption of the customs and the religious rites of the Canaanites. In their dress and mode of life they emphasized their loyalty to YHVH, enthroned on the desert mountain.

Around this grew a small community of ascetics who recognised Heldemar as their head or provost.Gosse, p.12 Heldemar was murdered and Roger stabbed by a cleric, apparently attracted to the community, who was angered by their calls to penitence. After Heldemar's death on 13 January 1097, reports of miracles and the aura of martyrdom quickly led to recognition of his holiness, enhancing the status of the embryonic monastery.

Thomas Stevens (24 December 1854 – 24 January 1935) was the first person to circle the globe by bicycle. He rode a large-wheeled Ordinary, also known as a penny-farthing, from April 1884 to December 1886.The Bicycle, UK, 11 September 1946, p. 6 He later searched for Henry Morton Stanley in Africa, investigated the claims of Indian ascetics and became manager of the Garrick Theatre in London.

Ratna Sagar, Janakpur Accounts of ascetics, pandits and bards indicate that Janakpur was founded in the early 18th century. The earliest description of Janakpur as a pilgrimage site dates to 1805. Earlier archaeological evidence of the presence of an ancient city has not been found. King Janaka's palace is thought to have been located in ancient Janakpur as it is thought to be the capital of the Kingdom of the Videhas.

This collection includes the lives of many Russian saints, who revered in different parts of the Rus, but did not have the general church glorification. The publication of a new compendium, compiled on a calendar basis, and contains biographies of many Russian ascetics, accelerated the process of preparation of the first praise for the widespread veneration of a host of saints in the history of Russian Orthodox Church.

Innocent's successor, Zosimus, reversed the judgement against Pelagius, but backtracked following pressure from the African bishops. Pelagianism was later condemned at the Council of Carthage in 418, after which Zosimus issued the Epistola tractoria excommunicating both Pelagius and Caelestius. Concern that Pelagianism undermined the role of the clergy and episcopacy was specifically cited in the judgement. At the time, Pelagius' teachings had considerable support among Christians, especially other ascetics.

Human forms are predominant, with the exception of the Hanuman temple at Sarangpur, where Hanuman is the central figure. The temples have accommodation for ascetics built next to them. Stones were quarried in far places and carried to the temple sites. Swaminarayan temples, like other Hindu temples, have walkways around the central shrine to allow worshipers to circumambulate the shrine, which is often decorated with designs and inlaid marble.

These doctrines could be harmonized with the teaching of Scripture only by a complex system of exegesis, rejecting conventional interpretations and relying on personal inspiration. The Priscillians respected most of the Old Testament but rejected the Creation story. They believed that several of the apocryphal Scriptures were genuine and inspired. Because the Priscillians believe that matter and nature were evil, they became ascetics and fasted on Sundays and Christmas Day.

Jain vegetarian diet is practised by the followers of Jain culture and philosophy. It is considered one of the most rigorous forms of a spiritually motivated diet on the Indian subcontinent and beyond. The Jain cuisine is completely vegetarian, and it also excludes potatoes, onions and garlic, like the shojin-ryori cuisine of Japan. According to Amṛtacandra Sūri: The strictest forms of Jain diet are practised by the monastic ascetics.

Brill Online This debate centered around questions such as whether or not tawakkul allowed for God to use intermediary causes, and the degree of reliance on God. Views of extreme and total dependence on God to the point of pure fatalism were popular among rejectionist ascetics."The Ethical Concerns of Classical Sufism", Awn, Peter J. The Journal of Religious Ethics, Vol. 11, No. 2 (Fall, 1983), pp. 240-263.

Jain ascetics follow a strict vegetarian diet without root vegetables. Shvetambara monks do not cook food but solicit alms from householders. Digambara monks have only a single meal a day. Neither group will beg for food, but a Jain ascetic may accept a meal from a householder, provided that the latter is pure of mind and body and offers the food of his own volition and in the prescribed manner.

Tilla Jogian (Punjabi and ) is an abandoned Hindu temple and monastic complex located on the summit of the Tilla Jogian mountain in the Salt Range of Pakistan's Punjab province. The complex was the most important centre for Hindu jogis in Punjab prior to 1947, and had housed hundreds of ascetics . The site is also important in Sikhism for its association with the founder of the Sikh faith, Guru Nanak.

Mahabharata, Book 3, Chapter 88: I shall now, O Yudhishthira, describe the sacred spots, and asylums, and rivers and lakes belonging to the Surashtra country! O Yudhishthira, on the sea-coast is the Chamasodbheda, and also Prabhasa, that tirtha which is much regarded by the Gods. There also is the tirtha called Pindaraka, frequented by ascetics. In that region is a mighty hill named Ujjayanta which conduceth to speedy success.

Jainism is based on the principle of non-violence (ahinsa) and is best known for it. Jainism recommends voluntary death or sallekhana for both ascetics and srāvaka (householders) at the end of their life. Sallekhana (also known as Santhara, Samadhi-marana) is made up of two words sal (meaning 'properly') and lekhana, which means to thin out. Properly thinning out of the passions and the body is sallekhana.

The temple maintains a cow shed Goshala on the premises as one of the many references to the life of Gorakhnath and the goals of maintaining the sacrality of the animal. Away from the main temple, the residential spaces for current practicing ascetics can be found. Gorakhnath Math is a large pilgrimage center as well. All of these spaces within the temple grounds bring thousands of devotees as well as tourists.

Tattvārthsūtra is regarded as the most authoritative book on Jainism, and the only text authoritative in both the Svetambara and Digambara sects Jain literature comprises Jain Agamas and subsequent commentaries on them by various Jain ascetics. Jain literature is primarily divided between Digambara literature and Śvētāmbara literature. Jain literature exists mainly in Magadhi Prakrit, Sanskrit, Marathi, Tamil, Rajasthani, Dhundari, Marwari, Hindi, Gujarati, Kannada, Malayalam, Tulu and more recently in English.

The present day Saraswat Brahmins who are kashmiri pandits, punjabi brahmins, Goud saraswat brahmins, Shenvis, Chitrapur saraswats, bhalvalikar, Rajapur Saraswats, and pednekars, have this event as part of their culture. This event is repeated again at (3:85):- At the forest of Tungaka in olden days sage Saraswata taught the Vedas to the ascetics. When the Vedas had been lost in consequence of the sages having forgotten them.

Sacred fig trees grow in Tilokpur. These trees draw both Sadhus (ascetics), who meditate beneath the trees, and Hindus, who do pradakshina (circumambulation) around the trees as a form of worship. Usually seven pradakshinas are done in the morning, while the Hindu practitioner chants "Vriksha Rajaya Namah", meaning "salutation to the king of trees." Outside the village's boundary stands a Peepal tree, which the local people call Brahma dev.

The process of Theosis is a personal relationship with God. This understanding is taught within the works of ascetics like Evagrius Ponticus, and the most seminal ascetic works read most widely by Eastern Christians, the Philokalia and The Ladder of Divine Ascent (the works of Evagrius and John Climacus are also contained within the Philokalia). At the highest level of world transcendence is hesychasm which culminates into the Vision of God.

Most holy sites in Sufism are shrines dedicated to various Sufi Saints - spiritually elevated ascetics from various mystical orders within Islam. Shrines are widely scattered throughout the Islamic world. Pilgrimages to them are known as Ziyarat. Traditional annual commemorations of the saint's death held at his shrine are known as Urs In several countries, the local shrine is a focal point of the community, with several localities named specifically for the local saint.

A Sansyasi performing Vyasa puja as a part of Chaturmas rituals The Sanyasis or ascetics observe Chaturmas for four fortnights, beginning on full moon day of the month of Ashadh, also known as Guru Purnima or Vyas Purnima, and ending on full moon day of the month of Bhadrapada.Sampurna Chaturmas in Marathi Sanyasis are supposed to halt during this period at one selected place (Rains Retreat), and give discourses to the public.

Sanghrajka is a surname which originated in India and belongs to Jain families. The name has its origins primarily in a small village called Jhar in Kathiawar in India. The Sanghrajka families migrated from Jhar to the various towns of Gujarat such as Rajkot, Dhari, and Amreli. It is believed that the surname was bestowed upon the family as an honour for the services provided by the family to the Jain ascetics (Sangh).

The festival is held in veneration of a high monolithic statue of the Siddha Bahubali. The anointing last took place in February 2018, and the next ceremony is going to take place in 2030. The ceremony in 2018 is said to be the 88th in the series that commenced in the year 981 A.D. and second Mahamastakabhisheka of the 21st century. The ceremony is expected to be graced by numerous Jain ascetics.

Importance of Sthānāngasūtra can be gauged from the fact that Vyavahāra Chedasūtra (10, 20-34) mentions that it is suitable to be studied only by those ascetics, who have at least eight years standing in monkhood. Further more it is stated that only a monk who knows the Sthānānga by heart may attain the position of an ācārya, which, entitles him to supervise the monks and nuns in regard to their conduct and study.

Monasteries tended to be cenobitical in that monks lived in separate cells but came together for common prayer, meals, and other functions. Celtic monasticism was characterized by a rigorous asceticism and a love for learning.McGonigle, Thomas C., McGonigle, Thomas D., and Quigley, James F., "A History of the Christian Tradition", Paulist Press, 1988 Some more austere ascetics became hermits living in remote locations in what came to be called the "green martyrdom".

According to David Lorenzen, the religious groups in Hinduism that militarized and took up arms following the Muslim conquest of India, to resist persecution, appeared among the Nath or Kanphata yogis, often called simply yogis or jogis.David Lorenzen (2006), Who Invented Hinduism?, Yoda Press, , pp. 51-63 The warrior ascetics were institutionalized as a religious order by Gorakhnath and were expanding in the 13th century, after the establishment of the first Islamic Sultanate in India.

When they reach Silu, the king sees her and sends soldiers to take her away and forcibly makes her his queen. The depressed husband leaves home and becomes an ascetic. One day, the queen asks the king to assemble all the ascetics on the palace grounds to give them alms. The sadhus are gathered as per her wish, and when she spots her husband among them, she slips away with him disguised as a nun.

345 Leaving home after a few days, he met his friend Basil at Annesoi, where the two lived as ascetics. However, Basil urged him to return home to assist his father, which he did for the next year. Arriving at Nazianzus, Gregory found the local Christian community split by theological differences and his father accused of heresy by local monks. Gregory helped to heal the division through a combination of personal diplomacy and oratory.

Raidhu was an important figure in the Gwalior court, where he stayed at the invitation of the Tomara king Dungarasimha. He was also a close associate of the Digambara ascetics (Bhattarakas) who were influential in the Tomara court. Besides, Raidhu was patronized by several wealthy Jain merchants. Raidhu played a central role in connecting these different groups together: he authored religious books for the wealthy merchants, and encouraged them to donate money towards religious causes.

The frog is a symbol of man: it takes the momentum, makes a small jump and then falls to the ground to jump again, but it does not presume to detach itself from the world. So is man in his search for God. Man cannot move by himself, nor dominate matter. Ranists are a group of ascetics who in divine contemplation and work find the completion and full realization of earthly life.

Baba (Persian: "father, grandfather, wise old man, sir";Platts, John T. (John Thompson). A dictionary of Urdu, classical Hindi, and English. London: W. H. Allen & Co., 1884.) is an honorific term, of Persian origin, used in India and several West Asian and South Asian cultures. It is used as a mark of respect to refer to Hindu and Sikh ascetics (sannyasis) and is used as a suffix or prefix to their names, e.g.

According to Rufinus, Didymus was "a teacher in the Church school", who was "approved by Bishop Athanasius" and other learned churchmen. Later scholars believed he was the head of the Catechetical School of Alexandria. However, the Catechetical School of Alexandria may not have existed in Didymus' time, and Rufinus may have been referring to a different school. Didymus remained a layman all his life and became one of the most learned ascetics of his time.

SMVS has also taken special care for the female society. By the help of women ascetics, SMVS conducts the spiritual activities of all-female dhun mandals, VCD Satsang centers, etc. To impart spiritual qualities in women's society, there are 339 (girl) balika assemblies, 23 (female youth) kishori assemblies and 50 (women) mahila assemblies running in centres across the country and abroad. In which more than 1500 women and youth volunteers are pursuing this service.

Some more austere ascetics became hermits living in remote locations in what came to be called the "green martyrdom". An example of this would be Kevin of Glendalough and Cuthbert of Lindisfarne. One outdated belief is that the true ecclesiastical power in the Celtic world lay in the hands of abbots of monasteries, rather than bishops of dioceses. It is certain that the ideal of monasticism was universally esteemed in Celtic Christianity.

Mountains made way for Prithu on his chariot and his flagstaff was never entangled when Prithu travelled through dense forests as the trees made way for him. Prithu practised charity and donated colossal amounts of gold to the Brahmanas. Prithu appointed Shukracharya, the son of Bhrigu and Garga, the son of Angirasa as his preceptors. The Valakhilyas, a group consisting of 60,000 thumb sized ascetics and known for their genius, became Prithu's counsellors.

90–93 #śrāmana movement of Mahavira (Jainism): believed in fourfold restraint, avoid all evil (see more below). #śrāmana movement of Sanjaya Belatthiputta (Ajñana): believed in absolute agnosticism. Refused to have any opinion either way about existence of or non-existence of after-life, karma, good, evil, free will, creator, soul, or other topics. The pre-Buddhist śrāmana movements were organized Sanghagani (order of monks and ascetics), according to the Buddhist Samaññaphala Sutta.

In 1992, The Jain Cultural Centre of Antwerpen VZW was formed with 12 committee members and 52 founder members. Land for a Jain temple and a meditation centre (Upashray) was purchased. In 2001, construction of Antwerp Jain temple and meditation hall began. In 2007, Jain idol's Anjanshalaka took place on 31 January in India and was performed by Jain ascetics Acharya Shri Subodhsagarsuriswarji, Acharya Shri Manohar Kiritisagarsuriswarji, Acharya Udaykirtisagarsuriswarji and Shri Narendra Hiralal.

But the physical idea, no less than the moral, underlies the meaning of the term in medieval Christian parlance. The monastery, as the place where the required life of abstemiousness is lived under rigorous regulation and discipline, becomes the "asketerion," a word which to the classical Greek conveyed only the notion of a place reserved for physical exercise; while the monks were the "ascetikoi," the ascetics, under discipline attaining unto the perfect practise.

Nor may the Essenes be classed among the order of ascetics. While some of their institutions, notably celibacy, appear to lend support to the theory that would class them as such, their fundamental doctrines show no connection with the pessimism that is the essential factor in Asceticism. They were political indifferentists; they were but little, if at all, under the sway of national aspirations. They stood for a universal fellowship of the pure and just.

The mendicants (sannyasin, ascetics) avoid being the initiator of this process, and therefore depend entirely on begging for food that is left over of householders. In pursuit of their spiritual beliefs, states Olivelle, the "mendicants eat other people's left overs". If they cannot find left overs, they seek fallen fruit or seeds left in field after harvest. The forest hermits of Hinduism, on the other hand, do not even beg for left overs.

The non-Shramana ascetics started retiring to wilderness, and prayed Shiva and Vishnu to stop the new king's atrocities. Shiva then appealed the Adi Parabaram (the supreme being) to be allowed to start a rain of fire in Shalivahana's kingdom. Adi-Sheshan appeared in Shalivahana's dream and warned him about the upcoming disaster. Shalivahana asked his people to build stone houses or hide in the river (Kaveri) to escape the rain of fire.

The Islamic conquest of Afghanistan and the adjoining Pashtun region began in 7th century after conquest of Persia. However, the complete Islamization of Afghanistan wasn't achieved until the Ghaznavid rule. The modern-day town is believed to be founded by Babur at the site of the ancient city. In Babur's memoirs, the Baburnama, the emphasis of his visit in 1519 is on the colony of Hindu ascetics at Gurh Kattri (Kur Katri), who fascinated him.

Some modern ascetics such as elder Joseph the Hesychast,Elder Joseph the Hesychast, Monastic Wisdom, From letter 55. Elder Joseph writes in a letter to a priest about true and false visions and pride. If the person becomes proud - the demons can start to make a mock of him, showing their own visions that imitate the true ones. elder Paisios of the Holy Mountain,Elder Paisios of the Holy Mountain, Spiritual Counsels, Vol. 3.

This decision was confirmed when he met a friend Abib and together they joined the monastery in Upper Egypt and became monks.Budge, E.A. Wallis, The Book of the Saints of the Ethiopian Church, CUP, 1928 They both tended to ascetic works and their life was full of good deeds. Abib became a deacon and later died. Apollo, distressed, moved deeper into the desert, near Mount Abluj, followed by a group of ascetics.

Another time Kasyapa and Bhadda had been the brahmin parents of four sons who in the future were to be Gautama Buddha, Anuruddha, Sariputra and Mahamoggallana. All four had wanted to become ascetics and despite early resistance from their parents were allowed to so. In one previous life Bhadda was the wife of a landowner. One day, having argued with her sister-in-law, she begrudged her the merit of offering alms to a Pratyekabuddha.

There he lived strictly enclosed in an old abandoned Roman fort for some 20 years. Food was thrown to him over the wall. He was at times visited by pilgrims, whom he refused to see; but gradually a number of would-be disciples established themselves in caves and in huts around the mountain. Thus a colony of ascetics was formed, who begged Anthony to come forth and be their guide in the spiritual life.

Quote: "(...) it refers to the Buddha using the term "Self" in order to win over non-Buddhist ascetics." In Theravada tradition, the Dhammakaya Movement in Thailand teaches that it is erroneous to subsume nirvana under the rubric of anatta (non-self); instead, nirvana is taught to be the "true self" or dhammakaya. Similar interpretations have been put forth by the then Thai Sangharaja in 1939. According to Williams, the Sangharaja's interpretation echoes the tathāgatagarbha sutras.

Though debate was popular at the time of the Upanisads, there was no theory of debates during that period. Such a theory evolved along with the spread of the teachings of Buddha, Mahavira, and other ascetics or religious reformers. By the third and second century BCE, monks and priests were required to have a training in the art of conducting a successful debate. Several debate manuals were written in different sectarian schools.

He is reported to have regarded the jihad as an obligation only as a defensive war.Angeliki E. Laiou, et al. (2001). The Crusades from the Perspective of Byzantium and the Muslim World. p. 23. Ath-Thawri was one of the 'Eight Ascetics,' who included (usual list) Amir ibn Abd al-Qays, Abu Muslim al-Khawlani, Uways al-Qarani, al-Rabi ibn Khuthaym, al-Aswad ibn Yazid, Masruq ibn al-Ajda', and Hasan al-Basri.

They had a son, Ajobha, who was married to Panbai. The couple was religious and their home became centre of devotional activities which was small to house number of sadhus (ascetics) and people visiting. They moved to farm and built a hut where they continued their religious activities. According to traditional account, to prove his spiritual powers, Kalubha once resurrected a cow but later he regretted and decided to take samadhi and end his life.

After receiving the remaining instructions from his teacher, he set off on his journey. It took him almost a year to reach the U-Tsang region of Tibet. While in Samye, he heard the news of Tsangpa Gyare's passing away from two ascetics and he fainted. When he regained his senses, he heard about Onre Darma Sengye, the Regent of Tsangpa Gyare at Ralung, whose spiritual attainment was equal to that of Tsangpa Gyare.

Sallekhana as expounded in the Jain text, Ratnakaranda śrāvakācāra While Sallekhana is prescribed for both householders and ascetics, Jain texts describe conditions when it is appropriate. It should not be observed by a householder without guidance of a Jain ascetic. Sallekhana is always voluntary, undertaken after public declaration, and never assisted with any chemicals or tools. The fasting causes thinning away of body by withdrawing by choice food and water to oneself.

Greek accounts mention naked ascetics called gymnosophists. A philosopher named Calanus (probably a Greek transcription of the Indian name "Kalyana") accompanied Alexander to Persepolis, where he committed suicide on a public funeral pyre: he was probably a Jain or an Ajivika monk. Curiously, there is no reference to Buddhism in the Greek accounts. Other than their mention of the Brahmanas, the Greek narratives about Alexander's invasion do not directly mention the caste system.

Words of Nishadha king Nala to his wife Damayanti of Vidarbha Kingdom. These many roads lead to the southern country, passing by (the city of) Avanti and the Rikshavat mountains. This is that mighty mountain called Vindhya ; yon, the river Payasvini running seawards, and yonder are the asylums of the ascetics, furnished with various fruit and roots. This road leadeth to the country of the Vidarbhas —and that, to the country of the Kosalas.

Since Dandin (literally, a staff-bearer) is also a common adjective for ascetics or religious mendicants, Wilson doubted whether it was the author's proper name at all. On the other hand, in the mid twentieth century Kale accepted that Kavyadarsha and Dashakumaracharita had been written by the same person. On the basis of textual evidence from the Dashakumaracharita, he opines that the author must have lived earlier than the Muslim invasion of India, i.e., before the 11th century.

Gautama Buddha stayed at the royal garden of King Bimbisara of Rajgir, whom he had recently converted, for the period of Chaturmas and gave sermons: this practice is followed by monks to this day. Another reason for ascetics to stay in one place during the rainy season is that the tropical climate produces a large number of insects, which would be trampled by travelling monks.< Vassa is varsha-vas i.e. three-month annual stay observed by Theravada monks.

Ally Sloper was a Thoroughbred racehorse noted for winning the 1915 Grand National. A five-year-old owned by Lady Margaret Nelson and trained by Aubrey Hastings, it was ridden by Mr Jack Anthony. Carrying 10 st 5 lb, Ally Sloper won the race by two lengths at a price of 100/8 and in a time of 9 min 47.8 s. It was Aubrey Hastings' second national winner having won the race in 1906 with Ascetics Silver.

A temple in Vadtal followed in 1824, a temple in Dholera in 1826, a temple in Junagadh in 1828 and a temple in Gadhada, also in 1828. By the time of his death, Swaminarayan had also ordered construction of temples in Muli, Dholka and Jetalpur. From early on, ascetics have played a major role in the Swaminarayan sect. They contribute towards growth and development of the movement, encouraging people to follow a pious and religious life.

Moreover, while other protagonists tend to be reincarnations of the people of the heavenly realm with superpowers, Jo Ung shapes his own destiny with the help of ascetics who are masters in different sets of skills, spirits, and other superhuman beings. Also, the fact that Jo Ung and Lady Jang promise to wed without the meddling of the parents is considered to show a sense of “free love,” going against the marriage customs of the time.

Hindu jokes are a class of ethnic jokes in India based on the lifestyle of the Hindus and some of the common religious beliefs in Hinduism. Some of the most common characteristics of these jokes include making fun of Vedic Hindu gods (such as the Sun, Moon, and their children), making fun of the Puranic Hindu gods (such as Shiva, Vishnu, Ganesha), satire on the priests and ascetics, and jokes on Brahmins that stereotype their defects, ritualism and conceits.

The mere thought of her transcendent purity suffices to repel the alluring charms of sin and to inspire pleasure in the wonderful lustre of virtue. Self-denial is the second means which ascetics teaches us (cf. Matthew 16:24-25). Without it the combat between spirit and flesh, which are contrary to each other (Romans 7:23; 1 Corinthians 9:27; Galatians 5:17), will not lead to the victory of the spirit (Imitatio Christi, I, xxv).

The Aghoris are Indian ascetics who believe that eating human flesh confers spiritual and physical benefits, such as prevention of aging. They claim to only eat those who have voluntarily willed their body to the sect upon their death, although an Indian TV crew witnessed one Aghori feasting on a corpse discovered floating in the Ganges, and a member of the Dom caste reports that Aghoris often take bodies from the cremation ghat (or funeral pyre).

He attached himself to a community of ascetics living within the mandra or enclosure of another pillar-hermit, named John, who acted as their spiritual director. Simeon while still only a boy had a pillar erected for himself close to that of John. It is Simeon himself who in the above-mentioned letter to Thomas states that he was living upon a pillar when he lost his first teeth. He maintained this kind of life for 68 years.

Fortunately for Czar Peter, these two factions despise each other, as the Streltsy are rowdy degenerates and the Old Believers are pious ascetics. Each of the three principal basses in the opera believes himself to represent the "true" Russia against her internal enemies: Prince Ivan Khovansky claims legitimacy by noble birth and military prowess, Dosifey by religion, and Shaklovity by supporting Czar Peter.Professor Irina Ilyovna Vinogradev, CD insert booklet, Khovanshchina, live performance from Moskva 1984, Okudzhava Records, Leningrad.

The first is by a charism or spiritual gift divinely granted to certain individuals for the discerning of spirits by intuition (1 Corinthians 12:10). The second way to discern spirits is by reflection and theological study. This second method then is an acquired human knowledge; however, it is always gained "with the assistance of grace, by the reading of the Holy Bible, of works on theology and asceticism, of autobiographies, and the correspondence of the most distinguished ascetics".

Unique to the Kumano Hongu Taisha is the space or corridor under the verandas of the pavilions. In the past, the pilgrims and ascetics would use this tiny refuge for meditation, prayer, Sutra copying, austere rites and even sleeping quarters. In fact, this is where Saint Ippen Shonin was enlightened. The Kumano Hongu Taisha is a mixture between Kasuga and Taisha styles but because of this sacred corridor it has also been referred to as the Kumano style.

Vassa is followed by Kathina, a festival in which the laity expresses gratitude to monks.Vassa (Rains Retreat) and Kathina (Robe Offering) CeremonyVassa, The Rains Retreat Lay Buddhists bring donations to temples, especially new robes for the monks.Kathina at BBC The Vassa tradition predates the time of Gautama Buddha. It was a long-standing custom for mendicant ascetics in India not to travel during the rainy season as they may unintentionally harm crops, insects or even themselves during their travels.

The five ascetics meet Siddhartha. When Siddhartha was aged 29, he renounced the world to become a samaṇa (ascetic). Kaundinya, along with Bhaddiya, Vappa, Mahanama and Assaji, variously described as four of the other scholars who had read Siddhartha's future or the sons of those scholars, followed him into the ascetic life, with the approval of Suddhodana, who was worried about Siddhartha's safety. They were known as "the group of five" or "the group of five fortunate ones".

Hearing the words of the princess, Parasurama asked her motive. As per the words of ascetics, she asked him to slay that Bhishma of great vows, who is the root of her calamity. Amba sought refuge with Parasurama, who ordered Bhishma to marry Amba, telling Bhishma it was his duty. Bhishma politely refused, saying that he was ready to give up his life at the command of his teacher but not the promise that he had made.

In 1853, a group of armed Hindu ascetics belonging to the Nirmohi Akhara occupied the Babri Masjid site, and claimed ownership of the structure. Subsequently, the civil administration stepped in, and in 1855, divided the mosque premises into two parts: one for Hindus, and the other for Muslims. In 1883, the Hindus launched an effort to construct a temple on the platform. When the administration denied them the permission to do this, they took the matter to court.

Further, the Maliki fuqaha was commonly understood to act more in favor of local autonomy, hence in the interests of the Berbers, by blocking potential intrusions into Ifriqiya affairs and filtering out foreign influence, which might originate from the central Arab power in the East.Julien, History of North Africa (1931, 1952, 1970) at 45-46. Besides jurists there was a second community of Muslim ulema, the scholars and ascetics. Foremost among these ābid was Buhlul b.

The vow of sallekhanâ is observed by the votary at the end of his life. It is prescribed both for the ascetics and householders. According to the Jain text, Puruşārthasiddhyupāya: The five 'lesser vows' of anuvrata consist of the five greater vows but with less restrictions to incorporate the duties of a householder, i.e. a layperson with a home, he or she has responsibilities to the family, community and society that a Jain monk does not have.

We must be prepared, in other words, to > encounter a multiplicity of Mahayanas flourishing even in India, not to > mention those that developed in East Asia and Tibet. One of the current leading theories is what Paul Harrison calls "the forest hypothesis" and defines as: > ‘the Mahāyāna … was the work of hard-core ascetics, members of the forest > dwelling (aranyavasin) wing of the Buddhist Order’Drewes, David, The Forest > Hypothesis in Paul Harrison, ed., Setting Out on the Great Way.

After Khalji dynasty, Tughlaq dynasty assumed power and religious violence continued in its reign. In 1323 Ulugh Khan began new invasions of the Hindu kingdoms of South India. At Srirangam, the invading army desecrated the shrine and killed 12,000 unarmed ascetics. The Vaishnava philosopher Sri Vedanta Desika, hid himself amongst the corpses together with the sole manuscript of the Srutaprakasika, the magnum opus of Sri Sudarsana Suri whose eyes were put out, and also the latter's two sons.

This made a lasting impression, and Pachomius vowed to investigate Christianity further when he got out. He was able to leave the army without ever having to fight, was converted and baptized (314). Pachomius then came into contact with several well known ascetics and decided to pursue that path under the guidance of the hermit named Palaemon (317). One of his devotions, popular at the time, was praying with his arms stretched out in the form of a cross.

They are continuing his legacy along with their children. In Premiji's memory, his grandson Yashodhar Modi has started the Pandit Nathuram Premi Research Series. This series has published select volumes focusing on subjects as varied as Jainism, philosophy and yoga and published original texts by ancient and medieval Jain ascetics such as Kundakunda, Samantabhadra, Pūjyapāda, Joindu, Prabhācandra, Vādirāja, Bhāvadeva and many others, usually accompanied by translation in either Hindi or English. Also, modern scholars such as Premiji himself, Prof.

Green colour in the Jain flag stands for brahmacarya Brahmacarya is one of the five major vows prescribed for the śrāvakā (layman) and ascetics in Jainism. For those Jains who adopt the path of monks, celibacy in action, words and thoughts is expected. For lay Jains who are married, the virtue of brahmacarya requires remaining sexually faithful to one's chosen partner. For lay Jains who are unmarried, chaste living requires Jains to avoid sex before marriage.

It is a means to decreasing and then ultimately ending all ties of any kind. It is a means to the soul and meaning, but not ego nor personalities. Sannyasa does not abandon the society, it abandons the ritual mores of the social world and one's attachment to all its other manifestations.Lynn Denton (2004), Female Ascetics in Hinduism, State University of New York Press, , page 100 The end is a liberated, content, free and blissful existence.

He served in the Roman cavalry in Gaul, but left military service at some point prior to 361, when he became a disciple of Hilary of Poitiers, establishing the monastery at Ligugé. He was consecrated as Bishop of Caesarodunum (Tours) in 371. As bishop, he was active in the suppression of the remnants of Gallo- Roman religion, but he opposed the violent persecution of the Priscillianist sect of ascetics. His life was recorded by a contemporary hagiographer, Sulpicius Severus.

Hindu ascetics and wandering monks (sanyasis), observe this day by offering puja to their Guru, during the Chaturmas, a four- month period during the rainy season, when they choose seclusion and stay at one chosen place; some also give discourses to the local public. Students of Indian classical music and Indian classical dance, which also follow the Guru shishya parampara, and celebrate this holy festival around the world. According to the Puranas, Lord Shiva is considered the first Guru.

Men do a specified number of prostrations (as decided by themselves). In front of the men's section, there is a small section reserved for ascetics and special guests. There is great variety in form and nature of the central images, in front of which are gold- or silver- plated doors that open during darshan. Today there are over a thousand Swaminarayan temples, spread across five continents, which come under the above two Gadis (seats) of the Swaminarayan Sampraday.

The Nirmala Sikhs wear ochre-colored robes (or at least one item) and keep kesh (unshorn hair). They observe the same birth and death rituals as the Hindu ascetics and have an akhara (martial organization) in Haridwar, and a number of deras in Punjab (India). They have been one of the procession participants in Kumbh Melas. They were early missionaries who traveled and spread Sikhism among the masses, thus making an important contribution to the growth of Sikhism.

After Khalji dynasty, Tughlaq dynasty assumed power and religious violence continued in its reign. In 1323 Ulugh Khan began new invasions of the Hindu kingdoms of South India. At Srirangam, the invading army desecrated the shrine and killed 12,000 unarmed ascetics. The illustrious Vaishnava philosopher Sri Vedanta Desika, hid himself amongst the corpses together with the sole manuscript of the Srutaprakasika, the magnum opus of Sri Sudarsana Suri whose eyes were put out, and also the latter's two sons.

It is viewed in Jainism as the thinning of human passions and the body, and another means of destroying rebirth-influencing karma by withdrawing all physical and mental activities. It is not considered as a suicide by Jain scholars because it is not an act of passion, nor does it deploy poisons or weapons. After the sallekhana vow, the ritual preparation and practice can extend into years. Sallekhana is a vow available to both for Jain ascetics and householders.

Green colour in the Jain flag stands for brahmacharya Brahmacharya is one of the five major vows prescribed for the śrāvakā (layman) and ascetics in Jainism. For those Jains who adopt the path of monks, celibacy in action, words and thoughts is expected. For lay Jains who are married, the virtue of brahmacharya requires remaining sexually faithful to one's chosen partner (fidelity). For lay Jains who are unmarried, chaste living requires Jains to avoid sex before marriage.

This characterization in this text, states Olivelle, is an attempt to create revulsion for a woman's body in the mind of an ascetic who has sworn to a celibate lifestyle, and similar characterization is also found in Buddhism and Jainism texts.Patrick Olivelle (2011), Ascetics and Brahmins: Studies in Ideologies and Institutions, Anthem, , pages 114, 178-181 with footnotes; For a comparison of monastic traditions and the ascetic views on women, see Karma Lekshe Tsomo (2004), Buddhist Women and Social Justice: Ideals, Challenges, and Achievements, State University of New York Press, , pages 55-67 The Yajnavalkya Upanishad, similarly, calls the desire for son as vain.Patrick Olivelle (2011), Ascetics and Brahmins: Studies in Ideologies and Institutions, Anthem, , pages 111-112 with footnotes He causes pain to his parents by miscarriage, in delivery, then through illnesses. The text depicts how boys tend to fall for mischief, go to Gurukul but may not learn, commit adultery and other sins in their youth, become penniless, grow old into sorrow and suffer the vicissitudes of life.

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.

Out of them most were materialistic and hypocrites, but even then, at times, good Saints and Yogi or learned ascetics (practitioners of Sannyasa) too came there. He liked to serve such saints, and to keep their company (Satsang) and to converse with them. He learned from them many types of Pranayama, many methods of Rajyoga and Hatha yoga, and to some extent he also practiced them, but he could not be satisfied by these people. Their methods were not favorable for him.

The ascetics of Vatsa dissuaded her to refrain from the austerities, but Amba maintained her resolve and told them her desire was to be born a man and slay Bhishma to avenge her misery. The god Shiva appeared to her and blessed her that she would become a man in her next birth and destroy Bhishma. Amba would be born to the king Drupada of Panchala and become a great warrior. Amba would remember her previous birth and hatred of Bhishma.

219 near the lake Trinavindu (3,256). The Pandavas on their way to exile in the woods, left Pramanakoti on the banks of the Ganges and went towards Kurukshetra, travelling in a western direction, crossing the rivers Yamuna and Drishadvati. They finally reached the banks of the Saraswati River. There they saw the forest of Kamyaka, the favourite haunt of ascetics, situated on a level and wild plain on the banks of the Saraswati (3-5,36) abounding in birds and deer (3,5).

Almost the whole of the inside west (rear) wall is occupied with a large relief, crowded with figures in three registers, but with "no apparent visual narrative [that] connects all these images". A large standing two-armed Ardhanarishvara is placed centrally at a low level, with Shiva and Parvati seated above, probably shown in their mountain home on Mount Kailasa, with Nandi. Other figures appear to represent devotees, ascetics, yogis and penitents, perhaps including the temple donors. The side walls show similar scenes.

The song "Silu" is one of the Newar seasonal songs and is played during August, when pilgrims usually visit Silu to take part in the ritual bathing festival that climaxes on the full moon. According to the song, when the husband and wife reach Silu, the king sends soldiers to take her away and makes her his queen. The depressed husband leaves home and becomes an ascetic. One day, the queen asks that all the ascetics be assembled to give them alms.

Is it plausible that two > monks of such importance and eminence should be completely forgotten by the > other tradition? Of course, one possibility is that Moggaliputta Tissa and > Upagupta are one and the same. Yet this makes little sense of the narrative > differences. While Upagupta shares with Moggaliputta Tissa a narrative > association with Aśoka, Upagupta does not help Aśoka expel non-Buddhist > ascetics from the Saṅgha, he does not preside over a third council, and he > does not recite the Kathāvatthu.

The salient feature of Umm ar- Rasas stands about north of the walled ruins. Interpreted to be a Stylite tower, the soaring structure served as a platform for Christian ascetics living in isolation at the top as well as an altar for a call to prayer. Ornamented with carved Christian symbols on all four sides, the square pillar endures in the distance as evidence of the once flourishing community established in the Byzantine era as a center for spiritual enlightenment.

His list of writings is extensive. The protégé of Pope Damasus I who died in December of 384, Jerome was known for his teachings on Christian moral life, especially to those living in cosmopolitan centers such as Rome. In many cases, he focused his attention on the lives of women and identified how a woman devoted to Jesus should live her life. This focus stemmed from his close patron relationships with several prominent female ascetics who were members of affluent senatorial families.

His portrayal is one of the most important sources of understanding historical Angkor as the text offers valuable information on the everyday life and the habits of the inhabitants of Angkor. The last Sanskrit inscription is dated 1327, and records the succession of Indrajayavarman by Jayavarman IX Parameshwara (1327–1336). The empire was an agrarian state that consisted essentially of three social classes, the elite, workers and slaves. The elite included advisers, military leaders, courtiers, priests, religious ascetics and officials.

"Exercitia spiritualia" of St. Ignatius, ed. P. Roothaan, p. 3). Ascetics distinguishes a twofold examination of conscience: one general (examen generale), the other special (examen particulare), giving at the same time directions how both kinds may be made profitable by means of certain practical and psychological aids. The general examination recalls all the faults of one day; the particular, on the contrary, focusses on one single defect and marks its frequency, or on one virtue to augment the number of its acts.

Many religious orders adhere to a mendicant way of life, including the Catholic mendicant orders, Hindu ascetics, some Sufi dervishes of Islam, and the monastic orders of Jainism and Buddhism. While mendicants are the original type of monks in Buddhism and have a long history in Indian Hinduism and the countries which adapted Indian religious traditions, they did not become widespread in Christianity until the High Middle Ages. The Way of a Pilgrim depicts the life of an Eastern Christian mendicant.

Here too, each word in the kuji was associated with Buddhist deities, animals from Taoist mythology, and later, Shinto kami. The mudrā, a series of hand symbols representing different Buddhas, was applied to the kuji by Buddhists, possibly through the esoteric Mikkyō teachings. The yamabushi ascetics of Shugendō adopted this practice, using the hand gestures in spiritual, healing, and exorcism rituals. Later, the use of kuji passed onto certain bujutsu (martial arts) and ninjutsu schools, where it was said to have many purposes.

Also, the reference of "chalice" may be a transliteration of "jam-e-qalandar" (a term used by Sufi ascetics meaning 'bowl or cup of qalandar'). In South Asia, in addition to smoking, cannabis is often consumed as a drink known as bhang and most qalandars carry a large wooden pestle for that reason.Bhang is often produced in large vessels at dargah gatherings known as "shaam-e- qalandar". During these gatherings large kettle drums known as naggara are played or alternatively, the Dhol.

One day when Assaji was going through Vesali for alms, the Nigantha Saccaka, who was looking for ascetics to debate, questioned him regarding the Buddha's Dharma because Assaji was a prominent disciple (ñātaññatara-sāvaka). Assaji delivered a summary of the doctrine contained in the Anattalakkhana Sutta. Confident of his ability to refute these views, Saccaka went with a large concourse of Licchavis to the Buddha and questioned him. This was the occasion for the preaching of the Cula-Saccaka Sutta.

The relationship between Buddhism and violence includes acts of violence and aggression committed by Buddhists with religious, political, or socio-cultural motivations, as well as self-inflicted violence by ascetics or for religious purposes. Buddhism is generally seen as among the religious traditions least associated with violence. However, in the history of Buddhism, there have been acts of violence directed, promoted, or inspired by Buddhists. As far as Buddha's teachings and scriptures are concerned, Buddhism forbids violence for resolving conflicts.

Although the Buddha's language remains unknown, it is likely that he taught in one or more of a variety of closely related Middle Indo-Aryan dialects, of which Pali may be a standardisation. The sangha traveled through the subcontinent, expounding the Dharma. This continued throughout the year, except during the four months of the Vassa rainy season when ascetics of all religions rarely traveled. One reason was that it was more difficult to do so without causing harm to flora and animal life.

4 February 2013. In 1189, the first lodge for Sufi ascetics was established at the Al-Khanqah al-Salahiyya Mosque in Jerusalem, which had been a palace of the Latin Patriarch prior to the reconquest of the city. The Christian defeat led to a Third Crusade aimed to regain the lost territories in the Holy Land. Richard I of England (Richard the Lionheart) launched a siege upon the city of Acre, after which he conquered the city and killed 3,000 Muslims.

According to Jain text Sarvārthasiddhi, translates S.A. Jain, "that which causes pain and suffering to the living is not commendable, whether it refers to actual facts or not is immaterial". 3\. Asteya (Non-thieving)- According to Puruşārthasiddhyupāya: 4\. Brahmacharya- It means chastity for householders and celibacy in action, words & thoughts for ascetics. 5\. Aparigraha (Non- possession)- According to Jain texts, attachment to possessions (parigraha) is of two kinds: attachment to internal possessions (ābhyantara parigraha), and attachment to external possessions (bāhya parigraha).

The Jain mendicants abide by a rigorous set of rules of conduct, where they must eat, sleep and even walk with full diligence and with an awareness that even walking kills several hundreds of minute beings. Jain ascetics sweep the ground before them to avoid injuring the most minuscule forms of life. They generally brush the ground clear of insects before they tread. Digambara monks do not wear any clothes and eat food only when it is not prepared for themselves.

We have no ground to suppose that the Cainites held such a view, but they seem to have professed the belief that this fullness of experience was essential to salvation. We have no substantial justification for doubting the truth of Irenaeus' account, though accusations of immorality urged against heretics should always be received with caution. G.R.S. Mead (Fragments of a Faith Forgotten, 1900, p. 229) thinks that originally they were ascetics, while N. Lardner (History of Heretics, bk. ii. ch. xiv.

White- clothed Acharya Kalaka Other austerities include meditation in seated or standing posture near river banks in the cold wind, or meditation atop hills and mountains, especially at noon when the sun is at its fiercest. Such austerities are undertaken according to the physical and mental limits of the individual ascetic. Jain ascetics are (almost) completely without possessions. Some Jains (Shvetambara monks and nuns) own only unstitched white robes (an upper and lower garment) and a bowl used for eating and collecting alms.

As they are without possession and attachment, they travel from city to city, often crossing forests and deserts, and always barefoot. Jain ascetics do not stay in a single place for more than two months to prevent themselves from becoming attached to any location. However, during four months of monsoon (rainy season) known as chaturmaas, they continue to stay in a single place to avoid killing the life forms that thrive during the rains. Jain monks and nuns practice complete celibacy.

Widowers invite Brahmin women as guests for their wife's shraddha. The twelfth lunar day is for children and ascetics who had renounced the worldly pleasures. The fourteenth day is known as Ghata chaturdashi or Ghayala chaturdashi, and is reserved for those people killed by arms, in war or suffered a violent death. Mahalaya marks the formal beginning of the Durga Puja festival Sarvapitri amavasya (all ancestors' new moon day) is intended for all ancestors, irrespective of the lunar day they died.

The sutta starts off by describing how the Buddha passes through the village of Kesaputta and is greeted by its inhabitants, a clan called the Kalamas. They ask for his advice: they say that many wandering holy men and ascetics pass through, expounding their teachings and criticizing the teachings of others. So whose teachings should they follow? He delivers in response a sermon that serves as an entry point to the Dhamma, the Buddhist teachings for those unconvinced by mere spectacular revelation.

The Jain tradition believes that their religion is eternal, and the teachings of their first Tirthankara Rishabhanatha were their scriptures millions of years ago. The mythology states that the tirthankaras taught in divine preaching halls called samavasarana, which were heard by the gods, the ascetics and laypersons. The discourse delivered is called Śhrut Jnāna (or heard knowledge) and comprises eleven angas and fourteen purvas. The discourse is remembered and transmitted by the Ganadharas (chief disciples), and is composed of twelve angas (departments).

Strabo, in the same section notes that the Greeks confounded the Mysians with the Getae (or Geto-Dacians).Strabo, ' VII.3.3 That the Ctistae described by Strabo might be equivalent to the Polistai among the Dacians mentioned by Josephus in the Antiquities of the Jews Book 18, Chapter 1 paragraph 5 has been noted early on by Scaliger (d. 1609). He conjectured that some of the ascetics lived in groups and lived in buildings, hence the distinction of being called Polistai "City-Dwellers" .

Here too, each word in the kuji was associated with Buddhist deities, animals from Taoist mythology, and later, Shinto kami. The mudrā, a series of hand symbols representing different Buddhas, was applied to the kuji by Buddhists, possibly through the esoteric Mikkyō teachings. The yamabushi ascetics of Shugendō adopted this practice, using the hand gestures in spiritual, healing, and exorcism rituals. Later, the use of kuji passed onto certain bujutsu (martial arts) and ninjutsu schools, where it was said to have many purposes.

However, upon discovering his penchant for consuming excrement, the ascetics then expelled him. He consumed excrement by night and by day, standing still on one leg with his mouth open. He claimed that he kept his mouth open as he lived on air and that he stood on one leg so that it would not be too heavy for the earth to bear him. He would boast "I never sit down, I never go to sleep", earning the name Jambuka, meaning a jackal.

The term Brahmin in Indian texts has signified someone who is good and virtuous, not just someone of priestly class. Both Buddhist and Brahmanical literature, states Patrick Olivelle, repeatedly define "Brahmin" not in terms of family of birth, but in terms of personal qualities. These virtues and characteristics mirror the values cherished in Hinduism during the Sannyasa stage of life, or the life of renunciation for spiritual pursuits. Brahmins, states Olivelle, were the social class from which most ascetics came.

F. Meier, "Der Geistmensch bei dem persischen Dichter `Attar", Eranos-Jahrbuch 13, 1945, pp. 286 ff In explaining his thoughts, 'Attar uses material not only from specifically Sufi sources but also from older ascetic legacies. Although his heroes are for the most part Sufis and ascetics, he also introduces stories from historical chronicles, collections of anecdotes, and all types of high-esteemed literature. His talent for perception of deeper meanings behind outward appearances enables him to turn details of everyday life into illustrations of his thoughts.

Modern scholars are in general agreement that the first identification is correct, although Brian Colless has suggested that the two Johns are one and the same person. Many of John's works were translated into Arabic, Ethiopic (Ge'ez) and Greek. Four of his sermons falsely attributed to Isaac of Nineveh and his Letter 15 falsely attributed to Dorotheus of Gaza were translated into Greek, and thence into Latin and other European languages during the Middle Ages. John's works were all written for the benefit of ascetics.

He crossed the Strait of Messina in a boat without oars or sail, and reached Monasterace. The inhabitants, seeing him dressed as a Moor, took him to the Bishop, who interrogated him. The boy answered that he was seeking baptism, but the bishop subjected him to harsh trials before giving him his name. Once he grew up, he felt more and more attracted to the life of the monks who lived in the caves around Stylus, fascinated by the example of two Basilian ascetics, Ambrose and Nicholas.

As a result, people believed the image of the bald-headed Jesus was > painted by the ascetics from that church. Today, the beauty of the fresco > attracts a large number of both worshippers and tourists. It is suggested that this bald-headed Jesus could have been painted here only because the place did not suffer from "Episcopalian censorship". It is believed by some that the image of the young Jesus was painted by a painter or group of painters influenced by the different directions of Christianity.

This workregarding other titles see Schürer, Geschichte, p. 535. describes the mode of life and the religious festivals of a society of Jewish ascetics, who according to the author, are widely scattered over the earth, and are found especially in every nome in Egypt. The writer, however, confines himself to describing the Therapeutae, a colony of hermits settled on the Lake Mareotis in Egypt, where each lives separately in his own dwelling. Six days of the week they spend in pious contemplation, chiefly in connection with Scripture.

It provided detailed information about six kinds of reals or substances, all kinds of living creatures, the things which were to exist for eternal time, those which were to come into existence for a transient time and their time of extinction, five kinds of knowledge, truth, soul, karma, mantra, benefits of austerities, the lifestyle of ascetics and householders, birth, death and a detailed description of the whole universe. It also contained various knowledge on attainment of exceptional abilities including attainment of various magical powers.

Lourie, "The Confraternity [and] the Ribat", passim. She goes on to quote the objection of O'Callaghan why "[i]f the ribāṭ with its complement of warrior-ascetics existed in Spain for centuries ... the first Spanish military order [the Order of Calatrava] was not founded before 1158?" According to Jesuit historian Robert Ignatius Burns, borrowing from a position of strength, which the Christians of Iberia attained only by the mid- eleventh century, is preferred to borrowing from weakness.Lourie, "The Confraternity [and] the Ribat", 175 n. 59.

Saints Archelais, Thecla, and Susanna were Christian virgins of the Romagna region in Northern Italy. During the Diocletianic Persecution in the 3rd century, the virgins disguised themselves as men, cut their hair, and escaped to a remote area in Campagna in Southern Italy. They continue to live as ascetics, practicing fasting and prayer, using their God-given gift of healing, treating the local inhabitants, and converting many pagans to Christianity. When the district's governor heard about the virgins' healings, he arrested them and brought them to Salerno.

On hajj, he distributed large amounts of money to the people of Mecca and Medina, and to poor pilgrims en route. He always took a number of ascetics with him and whenever he was unable to go on pilgrimage, he sent dignitaries and three hundred clerics at his own expense. One day Harun was visiting a dignitary when he was struck by his beautiful slave. Harun asked the man to give her to him, the man obliged but was visibly disturbed by the loss.

The Nath tradition has two branches, one consisting of sadhus (celibate monks) and other married householder laypeople. The householders are significantly more in number than monks and have the characteristics of an endogamous caste. Both Nath sadhus and householders are found in Nepal and India, but more so in regions such as West Bengal, Nepal, Uttarakhand, Uttar Pradesh, Rajasthan and Karnataka. The ascetics created an oversight organization called the Barah Panthi Yogi Mahasabha in 1906, which is based out of the Hindu sacred town of Haridwar.

The small horn is important to their religious practice, is blown during certain festivals, rituals and before they eat. Many Nath monks and a few householders also wear notable earrings. According to James Mallinson, the ritual covering of ash, necklace and tripundra tilaka was likely missing in the past, and it may have emerged in the modern era. Those Nath ascetics who do tantra, include smoking cannabis in flower (marijuana) or resin (charas,hashish) as an offering to Shiva, as part of their practice.

Khatkhate Baba (1859–1930) was a Kashmiri saint alleged to have had divine powers. In Kashmir it is believed that an abode of Shiva has in the course of time produced a number of holy men, saints, ascetics and sages with supernatural powers to perform miracles, who had innumerable followers venerating them. One such outstanding holy man was Pt. Shiv Prasad Choudhari, who after attaining sainthood became popular as Khatkhate Baba among his very large number of devotees. His samadhi at Etawah is a pilgrimage centre.

Torches are lit at the start of the Omizutori, during the ittokuka, which is held in the early morning on the first of March. There is an evening ceremony, called Otaimatsu, in which young ascetics brandish large torches that are burning. While waving the torches in the air, they draw large circles with the fire it emits. It is believed that if a person viewing the ceremony is showered with the sparks from the fire, that the person will then be protected from evil things.

His consort Umā sits on his lap and clings anxiously to his torso. Other beings are also present on the slopes of the mountain, arranged in a strict hierarchy of three tiers from top to bottom. In the top tier sit bearded wise men and ascetics, in the middle tier mythological figures with the heads of animals and the bodies of humans, and in the bottom tier large animals, including a number of lions. In the middle of the scene stands the ten-headed demon king Rāvaṇa.

The hiking path on Mt. Gassan leads all the way to its peak, the second highest point in the Shonai Region of Japan. Due to heavy snow however, it is often only accessible during late spring to the early fall. Mount Yudono is viewed as being the heart of the three sacred mountains and is considered the most holy of ascetic disciplinary practice grounds. Many ascetics and yamabushi believe they have not completed their pilgrimage, and thus entered the holy land, until they have reached Mount Yudono.

View of the temple complex in 1875 The founder of the Sikh faith, Guru Nanak, is believed to have visited the Katas Raj Temples, as the site became a popular destination for ascetics. The Sikh emperor Ranjit Singh also regularly performed pilgrimage to the site. He visited the site for the Vaisakhi festival in 1806, in December 1818, and again in 1824. The complex was a popular pilgrimage site for Hindus prior to the 1947 Partition of British India, with large numbers visiting for Shivratri.

The priests only were entrusted with the office at the altar. And, if the Prophets are the truest expounders of the ideals and ideas of the religion of Israel, even the sacrificial and sacerdotal system, with its implications of extraordinary and precautionary cleanliness and physical abstemiousness, was of little vital moment. Fasting, which plays so essential a part in the practices of ascetics, classically found official recognition only in the development of the Day of Atonement. The Prophets, again, had little patience with fasting.

To this the ascetics had no answer. So Rabbi Joshua taught them that not to mourn at all was impossible, because the Temple had been destroyed. But to mourn too much was also impossible, because we may not impose on the community a hardship that the majority cannot endure.Babylonian Talmud Bava Batra 60b. Aramaic Targum Onkelos in a 12th-century manuscript from the British Library If nazirites cut their hair or had their hair cut by bandits, 30 days of their nazirite term were rendered void.

Unlike Egyptian monks who felt the need to escape the pressures of Roman rule in order to form Christ-like lives in an isolated desert, the marginalized Syriac ascetics remained enmeshed in the church and lost culture that surrounded them. The overwhelming presence of Western monasticism was not totally foreign to the minds of Syrian Christians seeking the paths for ascetic life. Theodoret gives historians a beautiful rendition of the early individualistic tendencies in the monks of Syria in his book about their history.

Kundakunda, one of the most revered Digambara monk Jain monasticism refers to the order of monks and nuns in the Jain community and can be divided into two major denominations: the Digambara and the Śvētāmbara. The monastic practices of two the major sects vary greatly, but the major principles of both are identical. Five mahāvratas (Great Vows), from Mahavira's teachings, are followed by all Jain ascetics. Historians believe that a united Jain sangha (community) existed before 367 BCE, about 160 years after the moksha (liberation) of Mahavira.

Arjuna stands his ground, explaining his situation and pointing out that conciliation with evil people would lead one into doing wrong actions oneself. He gives a further long speech that forms the heart of the epic, on right conduct, self-respect, resoluteness, dignity, and wisdom. Pleased, Indra reveals himself to his son, and asks him to worship Shiva. XII. Arjuna begins severe austerities, and, on being implored by the other ascetics, Shiva takes the form of a Kirāta and arrives to meet Arjuna. XIII.

Agni Sharma, rechristened as Valmiki, learnt the scriptures from Narada and became the foremost of ascetics, revered by everyone. There also exist some legends about Valmiki having been a thief before turning into a rishi. The Nagara Khanda of the Skanda Purana in its section on the creation of Mukhara Tirtha mentions that Valmiki was born a Brahmin, with the name of Lohajangha and was a devoted son to his parents. He had a beautiful wife and both of them were faithful to each other.

Archaeological remains in Tamilnadu are discovered time to time that attest to popularity of Jainism in Tamilnadu. Most of the rock inscriptions are related to the Jain ascetics who used to commonly reside in hill caves. Deciphering Tamil-Brahmi and Vattezhuthu scripts, Nahla Nainar, Hindu, FEBRUARY 03, 2017 The ruins of Anandamangalam vestiges were discovered in Anandamangalam, a small hamlet near Orathi village in Kancheepuram district of Tamil Nadu. The ruins had the rock- cut sculptures of yakshini (tutelary deity) Ambika and tirthankara Neminatha and Parshvanatha.

Besides the legendary Puranas, Kanha's existence is also supported by an epigraphic record at Cave No.19 in the Nasik Caves. He is identified with the "Kanha-raja" (King Kanha) of "Satavahana- kula" (Satavahana family) mentioned in a Nashik cave inscription. The inscription states that the cave was excavated by maha-matra (officer-in- charge) of the shramanas (non-Vedic ascetics) during Kanha's reign. Based on this, Sudhakar Chattopadhyaya concludes that Kanha favoured Buddhism, and had an administrative department dedicated to the welfare of Buddhist monks.

In the 6th century, a hill at Nekresi became home to a Christian monastic foundation, associated in the medieval Georgian literary tradition with Abibos, one of the Thirteen Assyrian Fathers, a group of ascetics who popularized monasticism throughout the eastern Georgian domains. Abibos proselytised among the mountaineers of the Aragvi valley and antagonized Zoroastrians, eventually being put to death by them. Nekresi's history as a major urban and religious center in the Late Antiquity was corroborated by a series of archaeological studies between 1984 and 2017.

It is believed that the Pandavas lived in a small town named Ekachakra, belonging to this territory, during their wanderings after Duryodhana attempted to murder them at Varanavata (a Kuru city). In the course of their wanderings the Pandavas saw the countries of the Matsyas, the Trigartas, the Panchalas and the Kichakas, and also many beautiful woods and lakes therein. They all had matted locks on their heads and were attired in barks of trees and the skins of animals. They attired in the garbs of ascetics.

Yeshu, son of a priest called John, was born in the 12th century. He became a monk at the Monastery of the Akhsnoye (Stranger Ascetics) on the Sacred Mountain of Edessa where he became known for his asceticism. Yeshu was elevated to priesthood before 1191 and later moved to the Shiro Monastery to study Syriac and calligraphy. During his time at the monastery he transcribed many manuscripts in Estrangelo of which his manuscripts of the Gospels can be found in Paris and the Edessene Library in Aleppo.

They accomplished this by transplanting the desired cultivars across the Persian empire. Phoenicians then began in the 6th century BC to market the new Kashmiri saffron by utilising their extensive trade routes. Once sold, Kashmiri saffron was used in the treatment of melancholy and as a fabric dye. On the other hand, traditional Kashmiri legend states that saffron first arrived in the 11th or 12th century AD, when two foreign and itinerant Sufi ascetics, Khwaja Masood Wali and Hazrat Sheikh Shariffudin, wandered into Kashmir.

It is impossible to talk about the earliest Skete communities without touching briefly on the early days of monasticism itself. The earliest monks were simply men who fled civilization to lead an ascetic lifestyle alone in the desert. Early desert ascetics have been chronicled as far back as the writings of Eusebius. In his book Church history or Ecclesiastical History, he writes of early desert fathers who left civilization behind to wander the desert, eventually drawing a following and settling down into monastic communities.

In 1853, a group of armed Hindu ascetics belonging to the Nirmohi Akhara occupied the site, and claimed ownership of the structure. Periodic violence erupted in the next two years, and the civil administration had to step in, refusing permission to build a temple or to use it as a place of worship. In 1855, after a Hindu-Muslim clash, a boundary wall was constructed to avoid further disputes. It divided the mosque premises into two courtyards; the Muslims offered prayers in the inner courtyard.

Anil's Ghost follows a unique structure in which the novel is divided into eight sections: "Sarath", "Grove of Ascetics", "A Brother", "Ananda", "The Mouse", "Between Heartbeats", "The Life Wheel", and "Distance". Each section corresponds to a narrative that deals primarily with a specific subject or character as denoted by the section's title. For example, the section titled "The Mouse" focuses on Gamini. Additionally, most of the sections are introduced by an italicized personal anecdote about one of the characters related or unrelated to the section.

According to Tattvarthasutra, 2nd century CE Jain text, yoga is the sum of all the activities of mind, speech and body. Umasvati calls yoga the cause of "asrava" or karmic influxTattvarthasutra [6.2] as well as one of the essentials—samyak caritra—in the path to liberation. In his Niyamasara, Acarya Kundakunda, describes yoga bhakti—devotion to the path to liberation—as the highest form of devotion. Acarya Haribhadra and Acarya Hemacandra mention the five major vows of ascetics and 12 minor vows of laity under yoga.

There, Fr. Leonid joined Fr. Theodore in 1808 after resigning as igumen and became a schema-monk with the name of Leo. The fame of the three ascetics, however, brought many visitors and distractions from their spiritual struggles, causing them to look else where. In 1809, Fr. Theodore moved, first, to New Lake Monastery, then, on to the Palei Island Hermitage, where he remained for three years before again moving, in 1812, to the All Saints Skete of Valaam Monastery. There, he was reunited with Frs.

One group of Shaiva ascetics were the Pasupatas, who according to Samuel, practiced a form of spirituality that made use of shocking and disreputable behavior that is later found in a tantric context, such as smearing themselves with ashes, dancing and singing. Early Tantric practices are also sometimes attributed to Shaiva ascetics associated with Bhairava, called Kapalikas (literally, "skull men", also called Somasiddhatins or Mahavartins). Besides the shocking fact that they frequented cremation grounds and carried human skulls, little is known about them, and there is a paucity of primary sources on the Kapalikas. Samuel also states that the sources depict them as using alcohol and sex freely, that they were associated with terrfying female spirit-deities called yoginis and dakinis, and that they were believed to posses magical powers, such as flight. Kapalikas are depicted in fictional works and also widely disparaged in Buddhist, Hindu and Jain texts of the 1st millennium CE. In Hāla’s Gatha-saptasati (composed by the 5th century AD), for example, the story calls a female character Kapalika, whose lover dies, he is cremated, she takes his cremation ashes and smears her body with it.

Forest dwelling was a common practice in early Buddhism, and it is still followed by some Buddhist sects such as the Thai Forest Tradition. The Sangha or community of ordained Buddhist bhikkhus ("beggar" or "one who lives by alms".Buddhist Dictionary, Manual of Buddhist Terms and Doctrines by Nyanatiloka Mahathera.) and original bhikkhunis (nuns) was founded by Gautama Buddha during his lifetime over 2500 years ago. This communal monastic lifestyle grew out of the lifestyle of earlier sects of wandering ascetics, some of whom the Buddha had studied under.

Harihar Ram (1997). Oasis of Stillness p.15 He initiated many social reforms during the tumultuous times of the Moghul invasion when the Indian people were being persecuted.Harihar Ram (1997). Oasis of Stillness p.73 The early devotees of Aghor comprised a diffuse network of wandering ascetics who passed down their beliefs and practices through oral teaching in many different lineages. In the 1960s, the then-guru of the Baba Kina Ram lineage, Baba Bhagwan Ramji (1937-1992), instituted reforms of the Aghor tradition, banning taboo substances such as alcohol, marijuana, and ashes.

After five years one of the inhabitants found out about the ascetics and brought to them his son and Cyriacus reportedly healed him. From that time many people began to approach the monk with their needs, but he sought complete solitude and fled to the Rouva wilderness, where he dwelt five years more. But the sick still came for him so he helped who he could. Miniature from the Menologion of Basil II At his 80th year of life Cyriacus fled to the hidden Sousakim wilderness, where two dried up streams passed by.

Paul Dundas notes that, Yashovijaya also criticized the famous Digambara Jain monk Kundakunda for his more reliance on one standpoint. He also strongly attacked the laity based Adhyatmika sect whose de-emphasis on the role of rituals and ascetics was derived from works of Kundakunda and his commentators. At the same time, Yashovijaya also opposed the views of Svetambara monk Dharmasagara for his supremacist perspective of Jainism and exclusivist refusal to accept validity of any religious path except that of Tapa Gachchha (a sub-sect of Svetambara Jains).Dundas, Paul (2004) p.

Prior to the Romantic Era, "vegetarianism had been primarily the reserve of religious mystics, ascetics and the odd quack physician". Yet with the rise of Romanticism, religion came under scrutiny and new meaning was found within old doctrine. Considering Christianity, vegetarians noted that only after the Flood was permission given to eat flesh and not beforehand, further promoting the belief that the true natural diet of man did not include meat. Thoughts of reincarnation gave rise to the consideration that animals had souls and as such demanded recognition as sentient beings.

The sage Narada and the gods stop Bhishma's battle with Parashurama. Amba reflected on her condition and considered all the people responsible for it, including herself (as she did not escape Bhishma's chariot when Bhishma was fighting Salva), Bhishma (who abducted her), Salva (who rejected her) and her father (who arranged her swayamvara). She finally arrived at the conclusion that Bhishma was the main culprit and swore to destroy him by austerities or battle. She sought shelter with a group of ascetics that night and narrated her tale to them.

Most came from a low-income background. Many of these monastics were considered ascetics and were popularly admired. Concurrently, they were condemned by some who considered them overly enthusiastic heretics.Isichei, History of Christianity in Africa, pp. 28–29; Helen Waddell, The Desert Fathers, (New York: Barnes & Noble, Inc., 1954), 73-74, 145-47; William Johnston, Christian Mysticism Today, (San Francisco: Harper & Row, Publishers, 1984), 3-5. The Desert Fathers' mystical experiences are said to be the result of three major components: 1. the reading, hearing, speaking and singing of the Scriptures; 2.

About this time he devised a means of assisting more directly the lower castes, without ruining the work begun among the higher. Besides the Brahmin saniassy, there was another grade of Hindu ascetics, called pandaram, enjoying less consideration than the Brahmins, but who were allowed to deal publicly with all castes. They were not excluded from relations with the higher castes. On the advice of Nobili, the superiors of the mission with the Archbishop of Cranganore resolved that henceforward there should be two classes of missionaries, the Brahmin and the pandaram.

He is shown in Buddhist robes > inside the octagonal mandorla, or inside the star, which is the greater > miracle. Bosnić adds: > The fresco of a young bald-headed Jesus is unique in Serbian fresco painting > and also in Christian art as a whole. There is no precise information on how > this miracle fresco was created but it is assumed that under the rule of > knez Lazar, the fresco was painted by ascetics from Sinai who came to > Serbia. At that time hermitage sanctuaries were not subject to the episcopal > canons.

Soon after giving his first sermon to the five ascetics who would become the first five Buddhist monks, the Buddha encounters and teaches the young noble Yasa until he attains sotapanna, an early stage of enlightenment. Not seeing his son in the household, Yasa's father later follows his footprints to the Buddha's location. Seeing Yasa's father approaching, the Buddha exercises supranormal powers so that although Yasa is in plain sight, Yasa's father is unable to see him. The Buddha then teaches Yasa's father with Yasa a short distance away, still invisible to his father.

During a visit to the region of Uruvela, the Buddha goes to a hermitage of fire worshipping ascetics and asks one of its leaders, Uruvela-Kassapa, to stay in the fire-offering chamber. Uruvela- Kassapa warns the Buddha that there is a dangerous nāga living in the chamber, but agrees after the Buddha insists. The Buddha enters the chamber and begins meditating, the nāga then appears and angrily creates smoke. The Buddha responds by entering into a "fire-element" meditation and using his psychic powers to create his own smoke.

About 1,500 demonstrators, including over 500 ascetics and prominent leaders of Hindu Nationalist parties and SGMS, were arrested. The Lieutenant Governor described the rioting as highly organised; intelligence agencies had failed to predict the situation. The extent of the violence was the most significant since the partition riots, and M. N. Srinivas commented that the episode solidly convinced him that the Hindus of North India had not evolved into modern people. A few days later, Balraj Madhok, Rameshwaranand, and other prominent functionaries of RSS and Jan Sangh were arrested on charges of stoking the riots.

Jain ascetics follow a strict vegetarian diet without root vegetables. Prof. Pushpendra K. Jain explains: > Clearly enough, to procure such vegetables and fruits, one must pull out the > plant from the root, thus destroying the entire plant, and with it all the > other micro organisms around the root. Fresh fruits and vegetables should be > plucked only when ripe and ready to fall off, or ideally after they have > fallen off the plant. In case they are plucked from the plants, only as much > as required should be procured and consumed without waste.

Such austerities are undertaken according to the physical and mental limits of the individual ascetic. When death is imminent from an advanced age or terminal disease, many Jain ascetics take a final vow of Santhara or Sallekhana, a fast to peaceful and detached death, by first reducing intake of and then ultimately abandoning all medicines, food, and water. Scholars state that this ascetic practice is not a suicide, but a form of natural death, done without passion or turmoil or suddenness, and because it is done without active violence to the body.

Sufism was adopted and then grew particularly in the frontier areas of Islamic states, where the asceticism of its fakirs (or dervishes) appealed to a population used to the monastic traditions of Buddhism, Hinduism or Christianity. Ascetic practices of Sufi fakirs have included celibacy, fasting and self-mortification. Sufi ascetics also participated in mobilizing Muslim warriors for holy wars, helping travelers, dispensing blessings through their perceived magical powers, and in helping settle disputes. Ritual ascetic practices, such as self-flagellation (Tatbir), have been practiced by Shia Muslims annually at the Mourning of Muharram.

They interacted and cooperated with fakirs of Sufi Muslims.David Gordon White (2011), Sinister Yogis, University of Chicago Press, , pp. 198-207 The yogis feature prominently in Delhi Sultanate and Mughal Empire period official documents, states David White, both in terms of impressing the ruling elite in the Muslim administration and awards of receiving land grants in some cases such as by Akbar, as well as those yogis who targeted the elite merchants and disrupted the business of administrative Islamic elites in urban areas.William Pinch (2012), Warrior Ascetics and Indian Empires, Cambridge University Press, , pp.

Recent events lead to dissatisfaction with the monastic tradition and its related emphasis on austerities saw the arising of two new sects within Jainism in the 20th century. These were essentially led by the laity rather than ascetics and soon became a major force to be reckoned with. The non-sectarian cult of Shrimad Rajchandra, who was one of the major influences on Mahatma Gandhi, is now one of the most popular movements. Another cult founded by Kanjisvami, laying stress on theological determinism and "knowledge of self", has gained a large following as well.

She accompanies Rama back to the palace and soon falls pregnant. Rama overhearing one of his subjects beating and ejecting an unfaithful consort (claiming he is no Rama to accept and forgive her unfaithfulness), he reluctantly orders his brother Lakshman to abandon Sita in the forest. In the company of ascetics owned by the Sage Valmiki, she gives birth to her twin sons, Lava and Kusha and raises them to love and praise their absent father. Years later, Rama overhears their hymns of adoration to their father and locates their dwelling.

Plutarch indicates his real name was Sphínēs and that he was from Taxila, but since he greeted people with the word "Kalē!" - perhaps kallāṇa (mitta) "Greetings (friend)" - the Greeks called him Kalanos. Kalanos lived at Taxila and led an austere life. Early Western scholarship suggested Kalanos was a Jain, but modern scholarship rejects this notion as Jain ascetics are forbidden from using fire and deliberate self-harm due to their convictions about ahimsa and because Taxila and Gandhara were centers of Buddhism and had no Jain presence at all.

Illustration of Swaminarayan writing the Shiskhapatri In 1826 at Vadtal, Swaminarayan established the dual Acharyaship in Dharmavanshi Acharyas, whom he intended as his successor. "Dharmavanshi" means "belonging to the lineage of Dharmadev" – the father of Swaminarayan. Swaminarayan enthroned his two adopted sons, Ayodhyaprasad Pande and Raghuvir Pande, who were the sons of his brothers Rampratapji and Ichcharamji, as the spiritual leaders of the Nar Narayan Dev Gadi headquartered at Ahmedabad and the Laxmi Narayan Dev Gadi headquartered at Vadtal respectively. He installed them as the Acharyas for all followers, including householders and ascetics.

View of bazaar with Maula Ali Hill in the background., circa 1902 The hill was named 'Maula Ali', which means 'My Lord Ali', after the incident. The stone became popular for sufis, ascetics and mystics because of the belief that the stone has healing powers. The Nizam VI riding an elephant in a procession from Moula Ali, circa 1895 with Moula Ali Kaman in the background Qutub shahi sultans began an annual pilgrimage on 17th Rijab to the hill from Golconda, but after sunni Muslims conquered Hyderabad in 1687, the festival temporarily stopped.

Her non-conformist ways caused consternation in the conservative society of the time: even her eventual guru Allama Prabhu faced difficulties in including her in the gatherings at Anubhavamantapa. A true ascetic, Mahadevi is said to have refused to wear any clothing—a common practice among male ascetics, but shocking for a woman. Legend has it that due to her true love and devotion with God her whole body was protected by hair. All the sharnas of Anubhavamantapa, especially Basavanna, Chenna Basavanna, Kinnari Bommayya, Siddharama, Allamaprabhu and Dasimayya greet her with a word "Akka".

Territorial jurisdiction of Karnataka marked in blue line Hinduism is the third largest religion of the world and the most observed religious traditions of India. It is the largest religion in Karnataka, the southwest Indian state. Several great empires and dynasties have ruled over Karnataka and many of them have contributed richly to the growth of Hinduism, its temple culture and social development. These developments have reinforced the "Householder tradition", which is of disciplined domesticity, though the saints who propagated Hinduism in the state and in the country were themselves ascetics.

Rufinus was born in 344 or 345 in the Roman city of Julia Concordia (now Concordia Sagittaria), near Aquileia (in modern-day Italy) at the head of the Adriatic Sea. It appears that both of his parents were Christians. Around 370, he was living in a monastic community in Aquileia when he met Jerome. In about 372, Rufinus travelled to the eastern Mediterranean, where he studied in Alexandria under Didymus the Blind for some time, and became friends with Macarius the elder and other ascetics in the desert.

A Hindu man with Shri Vaisnava tilaka marking The tilaka, tilak or tika is a mark worn on the forehead and in some cases to the upper part of the head. Tilaka may be worn on a daily basis or for special religious occasions only, depending on different customs. The tilaka symbolizes the third eye, or mind's eye, associated with many Hindu gods, and the idea of meditation and spiritual enlightenment. In the past, tilakas were usually worn by gods, priests, ascetics, or worshippers, but is now a common practice for most Hindus.

Fashions since the mid-20th century has been towards briefer, more form-fitting styles, as well as thinner and sheer materials. In some cultures, including some in Africa, Latin America and South-East Asia/Oceania, traditional dress consists of less clothing than those of the West. Some religious traditions or rituals require the members to be nude, as was the case with the ancient Indian Gymnosophists or the Christian sect of the Adamites (the custom is still practised by ascetics of certain Indian religions, as in Jainism). (see also Christian naturism).

The Western Gangas gave patronage to all the major religious faiths of the time; Jainism and different sects of Hinduism such as Shaivism, Vaishnavism and Mīmāṃsā school. However scholars have argued that not all Ganga kings may have given equal priority to all the faiths. Some historians believe the Gangas were ardent Jains,Dr. Lewis Rice, S. R. Sharma and M. V. Krishna Rao though inscriptional evidence is not conclusive since they mention kalamukhas (staunch Shaiva ascetics), pasupatas and lokayatas (followers of Pasupatha doctrine) who flourished in Gangavadi, indicating Shaivism was also popular.

Adiga (2006), p270 Prayers, chantings, decoration and anointment of the deity in Digambara temples were carried out by upajjhayas or acharyas. In contrast, lay devotees in Svetambara derasars undertook these activities and the temple staff merely did the cleaning.Paul Dundas in Adiga (2006), p280 Ascetics did not indulge in any direct contact with the image of the deity, rather they spent time in penance and contemplation.Adiga (2006), p280 A historian has proposed that Jain temples may have employed courtesans (Devadasi or Sule) though this may have been a post 10th century development.

After Siddhartha became the enlightened Gautama Buddha, he sought to find his former teachers Arada Kalama and Udraka Ramaputra in order to teach them. Realising that they had died, the Buddha decided to find Kaundinya and his colleagues to share his teachings. Kaundinya and his companions were skeptical of Gautama Buddha after his abandonment of asceticism, and initially refused to acknowledge his presence, except to offer a seat on the ground. However, the ascetics were soon won over when they sensed that the Buddha had changed since they left him.

His elder grandson, Yashodhar Modi, continued his legacy till his death in 2013, along with his son, Manish Modi. Now Hindi Granth Karyalay is being managed by Premiji's great grandson Manish Modi. In Premiji's memory, his grandson Yashodhar Modi has started the Pandit Nathuram Premi Research Series. This series has published select volumes focusing on subjects as varied as Jainism, philosophy and yoga and published original texts by ancient and medieval Jain ascetics such as Kundakunda, Samantabhadra, Pūjyapāda, Joindu, Prabhācandra, Vādirāja, Bhāvadeva and many others, usually accompanied by translation in either Hindi or English.

Sadhus (Hindu ascetics) still meditate beneath sacred fig trees, and Hindus do pradakshina (circumambulation, or meditative pacing) around the sacred fig tree as a mark of worship. Usually seven pradakshinas are done around the tree in the morning time chanting "vriksha rajaya namah", meaning "salutation to the king of trees." It claimed that the 27 stars (constellations) constituting 12 houses (rasis) and 9 planets are specifically represented precisely by 27 trees—one for each star. The Bodhi Tree is said to represent Pushya (Western star name γ, δ and θ Cancri in the Cancer constellation).

During that period, Sikelianos came in contact with Greek intellectuals, and in 1909 he published his first collection of poems, Alafroískïotos (The Moonstruck), which had an immediate impact and was recognized by critics as an important work. He also befriended fellow writer Nikos Kazantzakis, and in 1914 they spent forty days on Mount Athos, visiting most of the monasteries there and living the life of ascetics. The following year, they embarked on a pilgrimage through Greece. The two writers were kindred spirits, but also very different in their respective views on life.

Also, women in Japan were forbidden from participation in Yamakasa, parades in which Shinto shrines are carried through a town, until 2001. Some historians suggest that the practice of excluding women may have originated from folk tales about women who were turned to stone or brought on natural disasters as they approached sacred sites on mountains, or owing to the choice of religious ascetics that rejected interactions with women, and commonly lived high in the mountains. Others suggest the prohibition is influenced by Buddhist doctrine against sexual relationships between monks and nuns.

Accordingly, Sundarar began his first poem by addressing Shiva as Pittaa pirai chudi.. meaning O mad man, who has the crescent as his crown... Sundarar (left) with Paravayar (Paravai Nachiyar). Subsequently, Sundarar moved around Tamil Nadu, visiting several Shiva Temples of Tamil Nadu. In Tiruvarur, he fell in love with a girl named Paravayar, of the Rudra Kanigayar caste of female ascetics, and married her. It is said that Lord Thiyagarajar residing in the Thiruvarur Temple himself acted as an envoy to deliver messages from Sundarar to Paravayar, along the streets surrounding the temple.

29, 36, 43. As noted by Paul Williams, earlier Mahāyāna sutras like the Ugraparipṛcchā Sūtra and the Ajitasena sutra do not present any antagonism towards the hearers or the ideal of arhatship like later sutras do. Regarding the bodhisattva path, some Mahāyāna sutras promote it as a universal path for everyone, while others like the Ugraparipṛcchā see it as something for a small elite of hardcore ascetics. In the 4th century Mahāyāna abhidharma work Abhidharmasamuccaya, Asaṅga refers to the collection which contains the āgamas as the Śrāvakapiṭaka and associates it with the śrāvakas and pratyekabuddhas.

However, when both are ascetics or deities, they are mostly of equal states. In one case, Sariputra was only the moon god and Mahamoggallana the superior sun god; once Sariputra was the king of the Nagas (serpent deities) and Mahaoggallana the king of their foes, the Supannas (mythical birds of deity status). The only instance in which Mahamoggallana appears in the Jatakas without Sariputra, is a reincarnation in which he holds the office of Sakka, King of Gods. In Majjhima Nikaya 37, Mahamoggallana admonishes one of his successors to that office.

The execution of Mazdak, an anarchist precursor in the Middle East whose followers faced the same fate In Persia during the Middle Ages a Zoroastrian prophet named Mazdak, now considered a proto- socialist, called for the abolition of private property, free love and overthrowing the king. He and his thousands of followers were massacred in 582 CE, but his teaching influenced Islamic sects in the following centuries. A theological predecessor to anarchism developed in Basra and Baghdad among Mu'tazilite ascetics and Najdiyya Khirijites. This form of revolutionary Islam was not communist or egalitarian.

There he met his five former companions, the ascetics with whom he had shared six years of hardship. His former companions were at first suspicious of the Buddha, thinking he had given up his search for the truth when he renounced their ascetic ways. But upon seeing the radiance of the Buddha, they requested him to teach what he had learned. Thereupon the Buddha gave the teaching that was later recorded as the Dhammacakkappavattana Sutta, which introduces fundamental concepts of Buddhist thought, such as the Middle Way and the Four Noble Truths.

Imad ed-Din, Saladin's secretary, wrote: > Saladin ordered that they should be beheaded, choosing to have them dead > rather than in prison. With him was a whole band of scholars and sufis and a > certain number of devout men and ascetics, each begged to be allowed to kill > one of them, and drew his sword and rolled back his sleeve. Saladin, his > face joyful, was sitting on his dais, the unbelievers showed black despair. Captured turcopoles (locally recruited mounted archers employed by the crusader states) were also executed on Saladin's orders.

It is believed that the Pandavas lived in a small town named Ekachakra, belonging to this territory, during their wanderings after Duryodhana attempted to murder them at Varanavata (a Kuru city). In the course of their wanderings the Pandavas saw the countries of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas, and also many beautiful woods and lakes therein. They all had matted locks on their heads and were attired in barks of trees and the skins of animals. They attired in the garbs of ascetics.

The form was clearly a reproduction in stone of buildings in wood and other plant materials. The caves were used by ascetics from the Ajivika sect, founded by Makkhali Gosala, a contemporary of Gautama Buddha, the founder of Buddhism, and of Mahavira, the last and 24th Tirthankara of Jainism. The Ajivikas had many similarities with Buddhism as well as Jainism."The Ajivikas—a contemporary religious order similar, in many ways, to both Buddhism and Jainism" in Also present at the site are several rock-cut Buddhist and Hindu sculptures and inscriptions from later periods.

There are several anecdotes about Iltutmish's childhood interest in religious mysticism. According to a story narrated by Iltutmish himself in Minhaj's book, once a family member of the Sadr-i Jahan gave him some money and asked him to bring some grapes from the market. Iltutmish lost the money on the way to the market, and started crying fearing punishment from his master. A dervish (Sufi religious leader) noticed him, and bought the grapes for him in exchange for a promise that he would treat religoius devotees and ascetics well upon becoming powerful.

Traditionally apsaras are described as celestial maidens living in Indra's heaven (Kaéndran). They are well known for their special task: being sent to earth by Indra to seduce ascetics who by their severe practices may become more powerful than the gods. This theme occurs frequently in Javanese traditions, including the Kakawin Arjunawiwaha, written by mpu Kanwa in 1030 during the reign of king Airlangga. The story tells that Arjuna, in order to defeat the giant Niwatakawaca, engaged in meditation and asceticism, whereupon Indra sent apsaras to seduce him.

Philo opined that "this class of persons may be met with in many places, for both Greece and barbarian countries want to enjoy whatever is perfectly good.". Christian ascetics such as Thecla had likewise retreated to isolated locations at the outskirts of cities. Anthony is notable for having decided to surpass this tradition and headed out into the desert proper. He left for the alkaline Nitrian Desert (later the location of the noted monasteries of Nitria, Kellia, and Scetis) on the edge of the Western Desert about west of Alexandria.

A Jain layman, on account of his household and occupational compulsions, is unable to adhere to the five major vows of ascetic. Hence he observes aṇuvrata or minor vows which although are similar to the major vows of the ascetics are observed with a lesser severity. It is difficult to avoid some violence by a lay person to single- sensed immobile beings in the process of occupation, cooking, self-defense etc. That is why he vows not to kill without a necessary purpose and determined intention, a moving sentient being, when it is innocent.

While the Jain ascetics observe absolute nonviolence, so far as a Jain householder is concerned, the violence is categorised as follows: # or intentional violence – Intentional violence knowingly done is the worst form of violence and is a transgression of the layperson's vow of nonviolence. Examples of are killing for hunting, amusement or decoration, or butchering for food or sacrifice or killing or hurting out of enmity, malice or mischief. has to be totally renounced by a householder. # or Self-defence – One is allowed to practice self-defense against a robber, murderer, or any other criminal.

However, laypeople are not expected to live in extreme asceticism since this is close to impossible while undertaking the normal responsibilities of worldly life. Those who wish to do this therefore separate themselves from the world and live as monastics: monks and nuns. As ascetics par excellence, using the allegorical weapons of prayer and fasting in spiritual warfare against their passions, monastics hold a very special and important place in the Church. This kind of life is often seen as incompatible with any kind of worldly activity including that which is normally regarded as virtuous.

The word nun is typically used for female monastics. Although the term monachos is of Christian origin, in the English language monk tends to be used loosely also for both male and female ascetics from other religious or philosophical backgrounds. However, being generic, it is not interchangeable with terms that denote particular kinds of monk, such as cenobite, hermit, anchorite, hesychast, or solitary. Traditions of Christian monasticism exist in major Christian denominations, with religious orders being present in Catholicism, Lutheranism, Oriental Orthodoxy, Eastern Orthodoxy, Reformed Christianity, Anglicanism and Methodism.

Yeshu also wrote poems and liturgy leading him to gain the title of Yeshu the Scribe and he was also known as the Short One in relation to his height. Yeshu was ordained patriarch on 31 August 1208 and upon which he took the name John and was frequently referred to as John the Stranger Scribe (Syriac:Yuhanon Akhsnoyo Kothubo), referring to his stay at the Monastery of the Stranger Ascetics. John appointed Ignatius David as Maphrian of the East in 1215. John administered the Syriac Orthodox Church for 12 years until his death in 1220.

His food was some bread, which a friend of his used to bring him every two days, and he brought the water himself from far away. He received a lot of grace from God for this ascetic practice. That is why it is said that when the Isaurians invaded that place and killed many ascetics, St. Zeno blinded them with his prayer, and they missed the door of his cell. Saint Zeno died in 417 AD at the age of 78, leaving a reputation as a holy hermit throughout the Byzantine Empire.

On occasion, Buddhist priests and mountain ascetics were hired to perform services on those whose unusual or unfortunate deaths could result in their transition into a vengeful ghost, a practice similar to exorcism. Sometimes these ghosts would be deified in order to placate their spirits. Like many monsters of Japanese folklore, malicious yūrei are repelled by , holy Shinto writings containing the name of a kami. The ofuda must generally be placed on the yūreis forehead to banish the spirit, although they can be attached to a house's entry ways to prevent the yūrei from entering.

He never felt disturbed when others spoke to him, sought advice or discussed matters. He had visitors ranging from foreign missionaries to local scholars, who had serious discussions with him on religious matters. His publications were highly rated by scholars. They often wondered how a non- Brahmin could master such profound knowledge of Hinduism. His thirst for knowledge and his ascetic habits ‘made his contemporaries acknowledge him as the most formidable intellectual in the Durbar,’ formed by the group of ascetics in the New Dispensation after Keshub Chunder Sen's death.

Huangdi is the model of those who merge their self with the self of the supreme God, of the ascetics who reach enlightenment or immortality. He is the god of nobility, the patron of Taoism and medicine. In the Shiji, as well as in the Taoist book Zhuangzi, he is also described as the perfect king. There are records of dialogues in which Huangdi took the advice of wise counselors, contained in the Huangdi Neijing ("Inner Scripture of the Yellow Emperor") as well as in the Shiwen ("Ten Questions").

Founded in 1897 by Swami Vivekananda, the disciple of Ramakrishna, the Ramakrishna Mission is a unique order of ascetics and volunteers dedicated to service to community, irrespective of religious, caste, creed or language differences. The mission, while promoting spiritual development, does not believe in religious conversion. The mission's charitable and philanthropic activities focus mainly on the provision of educational and medical services to the weaker segment of the population through schools, hospitals and orphanages run by the mission. It became a counter weight to Christian missionary-run charitable organizations throughout South Asia.

Throughout the 20th and 21st centuries, a small population of theologians and church leaders have emphasized a need to return to early monastic spirituality. Thomas Merton, Parker Palmer, Henri Nouwen, and Barbara Brown Taylor, among others, draw from aspects of mystical theology, central to the Christian desert ascetics, in order to provide theological frameworks which positively view the physical body and the natural world.Taylor, Barbara Brown(2009), An Altar in the World San Francisco:Harper Collins, pp. 35-51. For early mystics, the Imago Dei included the physical body as well as the whole of creation.

The Desert ascetics of Egypt followed a three- step path to mysticism: Purgatio, Illuminatio, and Unitio. These stages correspond to the three ways of later Catholic theology. During the first level, Purgatio (in Greek, Catharsis), young monks struggled through prayer and ascetic practices to gain control of "the flesh"—specifically by purging their gluttony, lust and desire for possessions. This period of purgation, which often took many years, was intended to teach young monks that whatever strength they had to resist these desires (grace) came directly from the Holy Spirit.

One, who decides the course of action after intelligent contemplation when confronted with difficult situations, loss of wealth or life-threatening incidents, laughs at the lord of death. 67\. The fruit of giving cloth in charity is attainment of kingdom; that of footwear is attainment of vehicle; that of Tamboolam (5) is enjoyment of pleasure. One gains all the above by giving food to the poor. 68\. The virtue of cuckoo is voice; the virtue of women is chastity; virtue of Brahmin is knowledge and that of ascetics is patience. 69\.

Mahabharata gives clues on a route that existed in ancient times connecting Vidarbha to the northern kingdoms like Kosala. The following conversation between Nala and Damayanti describes many ancient roads or pathways connecting kingdoms of north, south and central India of ancient times. (MBh 3:61) These many roads lead to the southern country, passing by (the city of) Avanti and the Rikshavat mountains. This is that mighty mountain called Vindhya; yon, the river Payasvini running seawards, and yonder are the asylums of the ascetics, furnished with various fruit and roots.

Icon of Saint Adrian of Ondrusov (Transfiguration Church, Alexander-Svirsky Monastery). Venerable Adrian of Ondrusov (died August 26, 1549) was a Russian Orthodox monk and saint, venerated as a Wonderworker. Born Andrew Zavalushin into a noble family, he was the owner of a rich estate (Andreevschina), which was located not far from the monastery of Saint Alexander of Svir. He accidentally encountered St Alexander while he was hunting in 1493, and after this often went to him for guidance, and helped supply the material needs for the ascetics.

Jambuka (6th century BC) is an ascetic described in the 70th verse of the Dhammapada, a Buddhist text. Jambuka was the son of a wealthy man in Savatthi, who was born with peculiar habits due to negative karma accrued from past lives. In his childhood, he showed a desire to sleep on the floor rather than in a bed, and instead of consuming rice, he preferred to consume his own excrement. After he had grown older, his parents sent him to train with the ajivakas, the naked ascetics.

There exist two other undated bronze images of similar craftsmanship, one of them is identifiable as an Avalokiteshwar (called Narayana) and other as Buddha (called Vedavyasa). Monastic Wanderers: Nāth Yogī Ascetics in Modern South Asia, Veronique Bouillier, Routledge, 2017, ch. 4. The Kadli Math History Another stone inscription in Tulu,Kannada and Malayalam scripts of 12-13th century A.D., in temple's kitchen, states that the ruler and the local landlords contributed land for the temple. A 1730 AD text Kadli Manjunath Mahatmyam gives an account of the association with Natha Mantha.

They were given the surname of Singh, meaning lion, and were ever to wear the five emblems of the Khalsa: kesh or unshorn hair and beard; kangha, a comb in the kesh to keep it tidy as opposed to the ascetics/yogis/recluses who kept it matted in token of their having renounced the world; kara, an iron bracelet; kaccha, short breeches worn by soldiers; and kirpan, a sword. They were enjoined to succour the helpless and fight the oppressor, to have faith in One God and to consider all human beings equal, irrespective of caste and creed.

Arjuna went to Dwaraka and brought away the women and children of the Vrishnis, and set out for Kurukshetra. On the way a band of robbers attacked the cavalcade and carried away a great part of women and children. The Gopas, Whom Krishna had offered to Duryodhana to Fight in his support when he himself joined Arjuna's Side, were no other than Yadavas themselves, who were also the Abhiras. Arjuna established the others with the remnants of Krishna's descendants in new cities; but Rukmini and many others of Krishna's wives became Sati, burning themselves on pyre, and others became ascetics and nuns.

"Quest to end North Korean genocide evokes parallels to the Holocaust", Arizona Jewish Post, October 14, 2011. A 2014 book published by a South Korean think tank indicates Park took vows of poverty and celibacy as a young adult and lived the life of a secular monk. He came close to committing his life to a monastery, being influenced by the charitable deeds and writings of nuns and ascetics. However, deeming service to the disadvantaged while remaining within the world more effectual, he opted for following much of the discipline of monastic life while steering clear of oftentimes divisive religious organizations.

Shree Swami Ji Of Peetamabara Peetha was a Hindu ascetic who lived for most part of his life(??-1979) at the temple complex of Pitambara Peeth of Datia, in the Madhya Pradesh state of the central India. There is no knowledge with certainty about his birth, real name, community, native place and other information nor did he reveal it to any one symbolizing the greatest sort of sacrifice (a practice very common within Indian Ascetics). He was a devotee of the goddess Bagalamukhi and is said to have performed a great many miracles for his devotees and others.

Similarity with the Geto-Dacian ascetics called the ktistai described by Strabo was noted by Traian Herseni (d. 1980) who hypothesized that they were the original Solomonari.; Herseni posited that the ktisai were more properly called "skistai" meaning "those who abstain from worldly pleasures", and that the cryptic byname that Strabo gave them Kapnobatai (which literally means "smoke- treaders") really meant "travelers in the clouds". The theory has found its strong proponent in Eugen Agrigoroaiei, who pronounced that the origins of the Solomonari had been established, and the Dacian cloud travelers must have been authentic Solomonari.

Patanjali's ', dated to the 2nd century BCE, mentions the term Shiva-bhagavata in section 5.2.76. Patanjali, while explaining Panini's rules of grammar, states that this term refers to a devotee clad in animal skins and carrying an ayah sulikah (iron spear, trident lance) as an icon representing his god. The Mahabharata is another ancient Sanskrit text that mentions Shaiva ascetics, such as in chapters 4.13 and 13.140. Other evidence that is possibly linked to the importance of Shaivism in ancient times are in epigraphy and numismatics, such as in the form of prominent Shiva-like reliefs on Kushan Empire era gold coins.

The Atimarga branch of Shaivism emphasizes liberation (salvation) – or the end of all Dukkha – as the primary goal of spiritual pursuits. It was the path for Shaiva ascetics, in contrast to Shaiva householders whose path was described as Mantramarga and who sought both salvation as well as the yogi-siddhi powers and pleasures in life. The Atimarga revered the Vedic sources of Shaivism, and sometimes referred to in ancient Indian texts as Raudra (from Vedic Rudra).Sanderson, Alexis; “Śaivism and the Tantric Traditions.” In The World's Religions, edited by S. Sutherland, L. Houlden, P. Clarke and F. Hardy.

The main element of all Shaiva Tantra is the practice of diksha, a ceremonial initiation in which divinely revealed mantras are given to the initiate by a Guru. A notable feature of some "left tantra" ascetics was their pursuit of siddhis (supernatural abilities) and bala (powers), such as averting danger (santih) and the ability to harm enemies (abhicarah). Ganachakras, ritual feasts, would sometimes be held in cemeteries and cremation grounds and featured possession by powerful female deities called Yoginis. The cult of Yoginis aimed to gain special powers through esoteric worship of the Shakti or the feminine aspects of the divine.

Legendary figures like Parashurama and Agastya are credited as the founders of the early martial akhara in certain regions of India. Svinth (2002) traces press ups and squats used by South Asian wrestlers to the pre-classical era. Many of the popular sports mentioned in the Vedas and the epics have their origins in military training, such as boxing (musti-yuddha), wrestling (maladwandwa), chariot- racing (rathachalan), horse-riding (aswa-rohana) and archery (dhanurvidya). When the 8th-century philosopher Adi Shankaracharya (788–820 CE) founded the Dashanami Sampradaya, he divided the ascetics into two categories: Shastradhari (Sanskrit: शास्त्रधारी, lit.

There are numerous other still-extant akharas, founded by the disciples of the existing akharas, that are usually loosely or directly aligned under one of the existing akhara lineage. The Akhil Bharatiya Akhara Parishad (ABAP) (Hindi: अखिल भारतीय अखाड़ा परिषद, transliterated as All India Akhara Council), founded in 1954,Tussle between Akhara members, WebDuniya is the apex organisation of 13 akharas of Hindu Sants (saints) and Sadhus (ascetics) representing the largest followership in India. These are entitled to the special privilege of the Shahi Snan at Kumbh Mela and Ujjain Simhastha mela in a pre-determined sequence.

The name rábida (or rápita) is derived from the Arabic word for "watchtower", and the ruins of several other Moorish towers of this kind along the Costa de la Luz still exist. In this environment, Muslim ascetics sought to become perfected spiritually so that they would be better able to defend this isolated coastal frontier of the Moorish empire in Iberia. Columbus and His Son at La Rábida (1838, Eugène Delacroix) In the twelfth century, the site passed to the Knights Templar under the protection of Our Lady of Miracles. In the thirteenth century, it became a Franciscan friary.

"Monasticism", Annunciation Greek Orthodox Church, Nassau, Bahamas In 346 St Pachomius established in Egypt the first cenobitic Christian monastery. At Tabenna in Upper Egypt, sometime around 323 AD, Pachomius decided to mold his disciples into a more organized community in which the monks lived in individual huts or rooms (cellula in Latin,) but worked, ate, and worshipped in shared space. The intention was to bring together individual ascetics who, although pious, did not, like Saint Anthony, have the physical ability or skills to live a solitary existence in the desert. This method of monastic organization is called cenobitic or "communal".

Yogadhyan Badri, also called Yoga Badri, is located at Pandukeshwar () at the elevation of , close to Govind Ghat and is as ancient as the main Badrinath temple. Pandukeshwar is located en route from Govind Ghat to Hanuman Chatti, away from Hanuman Chatti. Legend has it that King Pandu, father of the five Pandavas - heroes of the Hindu epic Mahabharata, meditated here to god Vishnu to cleanse him of the sin of killing of two mating deer, who were ascetics in their previous lives. The Pandavas were also born here and Pandu died and attained salvation here.

Some believed that a chaste man and woman could live in the same house without risk to their souls, however, the practical experience of ascetics indicated that sexual desire was almost impossible to contain. In this sense, even a mother or sister could become a reminder to the ascetic of all the other women and the rejected worldly life in general. In this regard, for an ascetic woman, it was necessary to abandon an attractive appearance, wear clothes hiding the figure, and abandon her social status. The washing was condemned, as it once again attracted attention to the rejected body.

The > penitent was prescribed to dwell in a forest hut, at a desolate crossroads, > in a charnel ground, or under a tree; to live by begging; to practice > austerities; and to wear a loin-cloth of hemp, dog, or donkey-skin. They > also had to carry the emblems of a human skull as an alms-bowl, and the > skull of the Brahmin they had slain mounted upon a wooden staff as a > banner.These Hindu kapalika ascetics soon evolved into an extreme outcaste > sect of the 'left-hand' tantric path (Skt. vamamarg) of shakti or goddess > worship.

On 7 August 1949, he experienced a vision of a tall Jangama Sage (ancient order of ascetics) with matted hair, who told him to sit in padmasana (lotus posture), and close his eyes. The Sage then touched the young boy between the eyebrows and instructed, 'Watch here.' Thus, Shri Shivabalayogi Maharaj sat in tapas (deep, prolonged meditation) for twelve years, meditating for 23 hours a day for eight years and around 12 hours a day for the remaining four years. After this period, he initiated tens of thousands of people into the meditation technique he had used to achieve Self Realization.

Other stories in the Mahabharata detail the exploits of individual apsaras, who were often used by the gods as agents to persuade or seduce mythological demons, heroes and ascetics. The widespread use of apsaras as a motif for decorating the walls and pillars of temples and other religious buildings, however, was a Khmer innovation. In modern descriptions of Angkorian temples, the term "apsara" is sometimes used to refer not only to dancers but also to other minor female deities, though minor female deities who are depicted standing rather than dancing are more commonly called "devatas".See Roveda.

That was the reason why the 'Mahāyāna' Buddhist Monk 'Thiruvalluvan' in his 'Kural' placed the main chapter 'Domestic Virtue' at the beginning. The three small chapters 'the Praise of God,' 'the Might of Virtue, and 'the Greatness of Ascetics' placed at the beginning of 'Kural' praise the Buddhist Triple Gem. Also, the four stanzas placed at the beginning of 'Silappathikāram' praise Buddha (1st stanza), Dhamma (second and third) and Sanga (fourth). In the Sinhala literature 'Vayanthimālaya' that describes the early life of Kannaki and Kōvalan also, we find stanzas that praise Buddha, Dhamma and Sanga placed at the beginning.

Alexander took his troops and razed several cities, fought a battle at Massaka which turned into a massacre, and conducted the battle at Aornos rock. Somewhere in this region, Alexander visited a city called Nysa which was in legend founded by a god. After crossing the Indus, Alexander was welcomed by the native ruler of Takshashila, known to the Greeks as Taxila, and other allies. Onesikritos was sent to interview the native ascetics about their way of life, but the conversation was rumored to be difficult as the Greeks had to use three different levels of interpreters.

According to written accounts, Amma Syncletica might have been born around AD 270, since she is said to have lived to her eighties in about AD 350, to wealthy parents in Alexandria and was well educated, including an early study of the writings of Desert Father Evagrius Ponticus. After the death of her parents, she sold everything she had and gave the money to the poor. Moving outside the city with her blind sister, she lived as a hermit among the tombs outside of Alexandria. Gradually a community of women ascetics grew up around her, who she served as their spiritual mother.

He lived in a number of countries in the Americas from 1947. In his role as a Jesuit, he taught History of the Church in the Interdiocese Seminary of Santo Domingo, and he founded the Movement of the Christian Working Youth in San Juan, Puerto Rico. He was the national vice-assessor of this movement in La Habana. He studied humanities in Salamanca, philosophy in Universidad de Comillas (Santander), theology in Alma College in San Francisco (California), ascetics in Mont Laurier (Canada), and psychology in the University of Los Angeles (California) and in Fordham University of New York City.

Asceticism is a term derived from the Greek verb ἀσκέω, meaning "to practise strenuously," "to exercise." Athletes were therefore said to go through ascetic training, and to be ascetics. In this usage the twofold application—to the mode of living and the results attained—which marks the later theological implication of the term is clearly discernible. From the arena of physical contests the word easily passed over to that of spiritual struggles, and pre- Christian writers speak of the "askesis" of the soul or of virtue—the discipline of the soul, or the exercise in virtue.

Rabbi Joshua told them that they should not eat fruit either, for there was no longer an offering of first fruits. The ascetics replied that they could manage with other fruits (of types that the Israelites had not brought as first fruits). But Rabbi Joshua told them that they should not drink water either, for there was no longer a ceremony of the pouring of water (on Sukkot, as described in Mishnah Sukkah 4:1, 9–10Mishnah Sukkah 4:1, 9–10 Reprinted in, e.g., The Mishnah: A New Translation, translated by Jacob Neusner, pages 286, 288; Babylonian Talmud Sukkah 42b, 48a–50a).

Jainism, dating from the 6th century BCE, is the oldest religious philosophy which has advocated complete non- violence towards animals of all forms. The concept of Ahiṃsā is so much intertwined with Jainism that it conjures up images of ascetics who cover their mouths and sweep the ground before them with small brushes to avoid injuring the most minuscule forms of life and Jain-owned animal sanctuaries where even the sickest, most deformed birds and beasts are protected and cherished. Non-violence is of the top most priority in the basic set of Principles of Jainism.

Die Tübinger Kaṭha-Handschriften und ihre Beziehung zum Taittirīya-Āraṇyaka, Sitzungsberichte der Kaiserlichen Akademie der Wissenschaften, philosophisch-historische Klasse 137.4. Wien Chapter 2, discusses the five Mahā-yajñas that every Brahmin has to do daily, most importantly the daily recitation of the Veda (svādhyāya). Further, the sacred thread, the yajñopavīta, sāndhyā worship, that of the ancestors (pitṛ), the brahma-yajña, and the cleansing homa-sacrifice ('kūṣmāṇḍa-homa') are all treated in detail. – In this chapter the word 'shramana' is used (2-7-1) in the meaning of an ascetic (tapasvin); this word was later used also for the Buddhist and Jain ascetics.

The transept, the presbytery, the nave and the two apses (dedicated to Saint Peter to the west and Saint Paul to the east) being solely for the ascetics' use. The northern and southern aisles of the basilica are furnished with four altars each. The northern aisle houses the altars (from west to east) of Saints Lucia and Cecilia, of the Holy Innocents, of Saint Martin, and of Saint Stephen. The altars on the southern aisle are dedicated (from west to east) to Saints Agatha and Agnes, to Saint Sebastian, to Saint Mauritius, and to Saint Lawrence.

Despite the great vicissitudes suffered by the Spanish monasteries—fire, theft, plundering, confiscations, laziness—there still remains still a considerable heritage of artistic furnishings. The monasteries tried to move away from the heritage of austerity required of ascetics, without exhibiting any external signs of wealth. Maintaining this position was virtually impossible because of the desire of lay founders, sponsors and donors that their gifts be visible as indications of their power, generosity and position. All these monasteries developed a rich collection of art, and this display did not escape the strictest order in this regard, the Carthusian Order.

Davidson further adds that like the Buddhists, the Shaiva tradition was also involved in the appropriation of Hindu and non-Hindu deities, texts and traditions, an example being "village or tribal divinities like Tumburu".Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement, p. 214. Davidson adds that Buddhists and Kapalikas as well as other ascetics (possibly Pasupatas) mingled and discussed their paths at various pilgrimage places and that there were conversions between the different groups. Thus he concludes: > The Buddhist-Kapalika connection is more complex than a simple process of > religious imitation and textual appropriation.

The revenues of the provinces kept the treasury full, allowing Harun to launch huge expeditions against the Byzantine Empire and engage in vigorous diplomacy, his envoys arriving even at the distant court of Charlemagne. This wealth also allowed considerable patronage: charitable endowments to the Muslim holy cities of Mecca and Medina and the welcoming of religious scholars and ascetics at court secured the benevolence of the religious classes towards the dynasty, while the funds lavished on poets guaranteed its lasting fame; the splendour of the caliphal court provided the inspiration for some of the earliest stories of the Thousand and One Nights.

The biography of Anthony's life by Athanasius of Alexandria helped to spread the concept of Christian monasticism, particularly in Western Europe via its Latin translations. He is often erroneously considered the first Christian monk, but as his biography and other sources make clear, there were many ascetics before him. Anthony was, however, among the first known to go into the wilderness (about 270), which seems to have contributed to his renown. Accounts of Anthony enduring supernatural temptation during his sojourn in the Eastern Desert of Egypt inspired the often-repeated subject of the temptation of St. Anthony in Western art and literature.

"Shussan Shaka" (Japanese: 出山釈迦 shussan shaka; Chinese: 出山釋迦 chūshān shìjiā; English: Śākyamuni Emerging from the Mountain) refers to the Zen Buddhist story of Śākyamuni Buddha returning from six years of asceticism in the mountains, having realized that ascetic practice is not the path to enlightenment. The story of Shussan Shaka is an important motif in Zen painting from both China and Japan. According to the story, Śākyamuni, after leaving his palace, retreated into the mountains to seek enlightenment. Accompanied by five other ascetics, he meditated and fasted to a severe extent, his body becoming thin and emaciated.

After deciding that she had enough of marriages and the worldly ways, Yogmaya decided to adopt a life of renunciation and live the rest of her life as an ascetic. While it was fairly common for males to become ascetics in the Hindu society during the time, it was very rare for females being so. Yogmaya then returned to Nepal with her daughter Nainakala to her home village at Majhuwabesi and handed over daughter Nainakala to her brother Agnidhar Neupane and sister-in-law Ganga. She hence gave up all her responsibilities and fully assumed the life of an ascetic.

Chingen organised his tales roughly chronologically from the time of Prince Shōtoku in chapters that are based on the seven groups of the Buddhist order, such as bodhisattva, monks, male novices, nuns, laymen and laywomen, and animals and other non- human entities. The collection contains setsuwa tales or biographical stories of advocates and devotees (jikyōsha, 持経者) of the Lotus Sutra, many of them in the Heian period. Most of them (over 90 out of 127) feature in some way Buddhist ascetics or who lived in the mountains. 31 of the tales involve laymen and warriors.

Apart from the Siva temples, Mahendravarma also excavated a few Vishnu cave temples, the Mahendravishnugrha at Mahendravadi, and the Ranganatha Temple at Singavaram in present-day Gingee (then North Arcot district).KAN Sastri, A History of South India, p413 He was also the author of the play Mattavilasa Prahasana, a farce concerning Buddhist and Saiva ascetics. He is also claimed to be the author of another play called Bhagavadajjuka,. This is evident by the inscriptions found at Mamandur cave shrines (near Kanchipuram - this place is mentioned as Dusi Mamandur to avoid confusions with other places by the same name).

Also depicted in his right hand is the symbolic weapon that Shaiva mythology states Shiva used to kill the destructive elephant demon. A hand holds a bowl to collect the blood dripping from the slain Andhaka, which Shaiva legend states was necessary because the dripping blood had the power to become new demons if they got nourished by the ground. Furthermore, the artwork shows ruined parts of a male and two female forms, figures of two ascetics, a small figure in front, a female figure, and two dwarfs. The uppermost part shows flying apsaras bringing garlands.

They are believed to have been verbally transmitted by the oral tradition from one generation to the next, much like the ancient Buddhist and Hindu texts. The Jain tradition believes that their religion is eternal, and the teachings of their first Tirthankara Rishabhanatha were their scriptures millions of years ago. The religion states that the tirthankara taught in a divine preaching hall called samavasarana, which were heard by the gods, the ascetics and laypersons. According to the Jain tradition, an araha (worthy one) speaks meaning that is then converted into sūtra (sutta) by his disciples, and from such sūtras emerge the doctrine.

The walls and floors of the chamber and antechamber were plastered with lime. The wall carvings of various deities The walls of both the terraces are decorated with mouldings and terracotta plaques which testify the high excellence of terracotta art flourishing in the region during Pal period (8th to 12th centuries). The plaques depict many Buddhist deities like Buddha, Avalokiteshvara, Manjusri, Maitreya, Jambala, Marichi, and Tara, scenes related to Buddhism, some social and hunting scenes, and a few Hindu deities like Vishnu, Parvati, Ardhanarisvara and Hanuman. Many human figures, like those of ascetics, yogis, preachers, drummers, warriors, archers, snake charmers, etc.

Padoux mentions an inscription dated from 423 – 24 CE which mentions the founding of a temple to terrifying deities called "the mothers". However, this does not mean Tantric rituals and practices were as yet a part of either Hindu or Buddhist traditions. "Apart from the somewhat dubious reference to Tantra in the Gangadhar inscription of 423 CE", states David Lorenzen, it is only 7th- century Banabhatta's Kadambari which provide convincing proof of Tantra and Tantric texts. Shaivite ascetics seem to have been involved in the initial development of tantra, particularly the transgressive elements dealing with the charnel ground.

The former is depicted in various friezes using examples of the life story of Rama from the Ramayana, while the latter is expressed with images of Lakulisha, Nataraja, Yoga, and numerous ascetics. Other imagery that is particularly prevalent at Pattadakal is that between Purusha and Prakriti, the soul and the matter, the masculine, and the feminine. The temples at Pattadakal are symbolic of the Chalukya inclination towards integration, and experimentation, resulting in a merging of the Northern and Southern Indian architectural styles. This is particularly evident when the architecture at Pattadakal, Aihole and Badami are viewed together.

The term Brahmin appears extensively in ancient and medieval Sutras and commentary texts of Buddhism and Jainism. In Buddhist Pali Canon, such as the Majjhima Nikaya and Devadaha Sutta, first written down about 1st century BCE, the Buddha is attributed to be mentioning Jain Brahmins and ascetics, as he describes their karma doctrine and ascetic practices: Modern scholars state that such usage of the term Brahmin in ancient texts does not imply a caste, but simply "masters" (experts), guardian, recluse, preacher or guide of any tradition. An alternate synonym for Brahmin in the Buddhist and other non-Hindu tradition is Mahano.

According to Johannes Bronkhorst, this created competitive financial pressures on all traditions, including the Hindu Brahmins. This may have led to the development of viharas as shelters for monks, and evolution in the Ashrama concept to agraharas or Hindu monasteries. These shelters were normally accompanied by donation of revenue from villages nearby, who would work and support these cave residences with food and services. The Karle inscription dated to the 1st century CE donates a cave and nearby village, states Bronkhorst, "for the support of the ascetics living in the caves at Valuraka [Karle] without any distinction of sect or origin".

He paid weekly visits to Peter the Galatian, was instructed by Macedonius and other ascetics, and at an early age became a lector among the clergy of Antioch. Though he speaks of Diodore of Tarsus and Theodore of Mopsuestia as his teachers, this is improbable - though it was certainly their theological tradition in which he was brought up. He clearly, also, though, received an extensive classical education, unsurprisingly for the child of prosperous parents in a city which had long been a centre of secular learning and culture. His correspondents included the sophists Aerius and Isokasius.

The environment around the Sigiriya may have been inhabited since prehistoric times. There is clear evidence that the many rock shelters and caves in the vicinity were occupied by Buddhist monks and ascetics from as early as the 3rd century BCE. The earliest evidence of human habitation at Sigiriya is the Aligala rock shelter to the east of Sigiriya rock, indicating that the area was occupied nearly five thousand years ago during the Mesolithic Period. Buddhist monastic settlements were established during the 3rd century BCE in the western and northern slopes of the boulder-strewn hills surrounding the Sigiriya rock.

Most of these ascetics, in addition to their devotion to shugendō, studied the teachings of the Tendai sect of Buddhism or the Shingon sect, established by Kōbō Daishi in the 8th century. Shingon Buddhism was one of the primary sects of mikkyō (密教) or Esoteric Buddhism, according to which enlightenment is found through isolation and contemplation of oneself, nature, and esoteric images (mandala). Both the Shingon and Tendai sects viewed mountains as the ideal place for this isolation and contemplation. In their mountain retreats, these monks studied not only nature and religious/spiritual texts and images, but also a variety of martial arts.

Their unconventional ways challenged all orthodox premises, exploring dark and shunned practices of society as a means to understanding theology and gaining inner powers. The tradition traces itself to 9th or 10th century Matsyendranath and to ideas and organization developed by Gorakshanath. They combined both theistic practices such as worshipping goddesses and their historic Gurus in temples, as well monistic goals of achieving liberation or jivan-mukti while alive, by reaching the perfect (siddha) state of realizing oneness of self and everything with Shiva. They formed monastic organisations, and some of them metamorphosed into warrior ascetics to resist persecution during the Islamic rule of the Indian subcontinent.

Swami Chakrapani is an Indian political activist and ascetic who claims to be the president of All India Hindu Mahasabha, a long-standing Hindu nationalist organisation in India. He has gained media attention for his purchase of wanted criminal Dawood Ibrahim's properties at auctions and his attempts to convert them into public toilets. In March 2018, Chakrapani was designated as a fraudulent ascetic by Akhil Bharatiya Akhara Parishad, the apex organisation of Hindu Sants (saints) and Sadhus (ascetics) in India; Chakrapani refuted the claim and instead deemed the Parishad to be a bogus .In 2020 he organized Gau Mutra party and claim as cure for Corona Virus. .

Internet Medieval Sourcebook. 15 February 2007 . Though this is an interesting explanation of why he decided to initiate the cenobitic tradition, there are sources that indicate there were already other communal monastic communities around at that time and possibly before him. In fact, three of the nine monasteries that joined Pachomius' cenobitic federation were not founded by him, meaning he actually was not the first to have such an idea since these three "clearly had an independent origin."Attridge, H. W., & Hata, G., “The Origins of Monasticism” in Ascetics, Society, and the Desert : Studies in Egyptian monasticism, (Harrisburg, PA: Trinity Press International, 1999), p. 28.

Youth in langota harvesting lotus in pond, 850 CE Langot (लंगोट) or langota (लंगोटा), also Kaupinam (कौपिनम) or kaupina (कौपिन), is a traditional style of Indian loincloth for men, worn as underwear in dangal held in akharas. It is now mainly used by men when exercising and other intense physical games especially wrestling, to prevent hernias and hydrocele. Langota, mostly worn by wrestlers, is a sewn undergarment which covers the buttocks and groin. A kaupina, mostly worn by ascetics or by older men in poorer parts of India, is a similar but unsewn garment that does not cover the buttocks and instead it passes between the buttocks.

A sadhu by the Ghats on the Ganges, Varanasi, 2008 In Hinduism, celibacy is usually associated with the sadhus ("holy men"), ascetics who withdraw from society and renounce all worldly ties. Celibacy, termed brahmacharya in Vedic scripture, is the fourth of the yamas and the word literally translated means "dedicated to the Divinity of Life". The word is often used in yogic practice to refer to celibacy or denying pleasure, but this is only a small part of what brahmacharya represents. The purpose of practicing brahmacharya is to keep a person focused on the purpose in life, the things that instill a feeling of peace and contentment.

How far self-denial should extend is clear from the actual condition of human nature after the fall of Adam. The inclination to sin dominates both the will and the lower appetites; not only the intellect, but also the outer and the inner senses are made subservient to this evil propensity. Hence, self-denial and self-control must extend to all these faculties. Ascetics reduces self-denial to exterior and interior mortification: exterior mortification is the mortification of sensuality and the senses; interior mortification consists in the purification of the faculties of the soul (memory, imagination, intellect, will) and the mastering of the passions.

Its foundation is laid in baptism, which adopts Christians as children of God through the imparting of sanctifying grace. Thenceforth, it must be perfected by the supernatural virtues, the gifts of the Holy Ghost and actual grace. Since, then, ascetics is the systematic treatise of the striving after Christian perfection, it may be defined as the scientific guide to the acquisition of Christian perfection, which consists in expressing within ourselves, with the help of Divine grace, the image of Christ, by practising the Christian virtues, and applying the means given for overcoming the obstacles. Let us subject the various elements of this definition to a closer examination.

Wooden sculpture of Acala. Japan, late Heian Period, 12th century Buddhist art since the Heian period has depicted Acala as angry-faced, holding a vajra sword and a lariat. pg. 244 In later representations, such as those used by the yamabushi ascetics, he may have one fang pointing up and another pointing down, and a braid on the one side of his head. The sword he holds may or may not be flaming and sometimes described only generically as a or as , which is descriptive of the fact that the pommel of the sword is in the shape of the talon-like of one type or another.

According to an estimate by Bouillier in 2008, there are about 10,000 ascetics (predominantly males) in the Nath ascetic order, distributed in about 500 monasteries across India but mostly in northern and western regions of India, along with a much larger householder Nath tradition. The oldest known monastery of the Naths that continues to be in use, is near Mangalore, in Karnataka. This monastery (Kadri matha) houses Shaiva iconography as well as three Buddhist bronzes from the 10th century. A notable feature of the monks is that most of them are itinerant, moving from one monastery or location to another, never staying in the same place for long.

When the Company's forces tried to prevent the sannyasis and fakirs from entering the province or from collecting their money in the last three decades of the 18th century, fierce clashes often ensued, with the Company's forces not always victorious. Most of the clashes were recorded in the years following the famine but they continued, albeit with a lesser frequency, up until 1802. The reason that even with superior training and forces, the Company was not able to suppress sporadic clashes with migrating ascetics was that the control of the Company's forces in the far-removed hilly and jungle covered districts like Birbhum and Midnapore on local events was weak.

The Arthashastra dedicates many chapters on the need, methods and goals of secret service, and how to build then use a network of spies that work for the state. The spies should be trained to adopt roles and guises, to use coded language to transmit information, and be rewarded by their performance and the results they achieve, states the text. The roles and guises recommended for Vyanjana (appearance) agents by the Arthashastra include ascetics, forest hermits, mendicants, cooks, merchants, doctors, astrologers, consumer householders, entertainers, dancers, female agents and others. It suggests that members from these professions should be sought to serve for the secret service.

The Epistle to the Ephesians is written to the "saints at Ephesus" (). In the New Testament the word is used to refer to Christians generally, but Robert S. Rayburn notes that "the name survived as a general title for Christians only through the second century." Rayburn suggests that the "juxtaposition of sainthood and martyrdom" in may have resulted in the word becoming an "honorific title for confessors, martyrs and ascetics." In Orthodox and Catholic teachings, all Christians in heaven are considered to be saints, but some are considered to be worthy of higher honor, emulation, or veneration, with official church recognition given to some saints through canonization or glorification.

It was presented to his wife Nadira Banu in 1641–42Dara Shikoh album British Library. and remained with her until her death after which the album was taken into the royal library and the inscriptions connecting it with Dara Shikoh were deliberately erased; however not everything was vandalised and many calligraphy scripts and paintings still bear his mark. Among the existing paintings from the Dara Shikoh Album, are two facing pages, compiled in the early 1630s just before his marriage, showing two ascetics in yogic postures, probably meant to be a pair of yogis, Vaishnava and Shaiva. these paintings are attributed to the artist Govardhan.

She became a Christian in Rome and, leaving her son, Valerius Publicola, with a guardian, set off to Alexandria, accompanied by her servants, to join other Christian ascetics to visit the monks at Nitria."St. Melania the Elder", Antiochian Orthodox Christian Archdiocese She stayed with the monks in the desert near Alexandria, Egypt (today the area is known as Wadi Natroun) for about six months. When persecution broke out after the death of Bishop Athanasius in 373 and many of the monks were exiled to Diocaesaraea in Palestine, St. Melania followed and supported them financially. The governor had her briefly imprisoned, but released her when he realized her social status.

The value of an integrated spiritual community was obvious to the author of the Liber Graduum. His dream to house the deepest ascetics and newborns in the faith under the same congregational roof was a powerful one. As a pastor of the community, he could never come alongside every single member and nudge them towards righteousness in God; just as with all things in Syriac Christianity of that time, it had to be a communal effort. Building a tightly knit spiritual group of people that depended on each other led to mentorship among those on the "steps" that could not have happened in more individualistic settings.

Gosala was so impressed by the reanimation of the plant that he became convinced that all living things were capable of such reanimation. The terms used in the story of the Bhagavati Sutra for reanimation mimic a technical term for reanimation of the dead that is also found elsewhere in Ajivika doctrine. Mahavira disagreed with this thesis, and this seems to have been the cause of the separation of the two ascetics. Mahavira is, however, later depicted as having rescued Gosala from an attack by an enraged renunciant using magical powers acquired through the practice of austerities; this is claimed to motivate Gosala's pursuit of the same sort of magical powers.

One of the last photographs of Bhaktivinoda Thakur (ca.1910) As per popular stories, Gaurakishora Dasa Babaji on several occasions dissuaded Bhaktisiddhanta from visiting Calcutta, referring to the large imperial city as "the universe of Kali" () – a standard understanding among Vaishnava ascetics. However, in 1913 Bhaktisiddhanta established a printing press in Calcutta, and called it bhagavat-yantra ("God's machine") and began to publish medieval Vaishnava texts in Bengali, such as the Chaitanya Charitamrita by Krishnadasa Kaviraja, supplemented with his own commentary. This marked Bhaktisiddhanta's commitment to leave no modern facilities unused in the propagation of Gaudiya Vaishnavism, and his new focus on printing and distributing religious literature.

In contemporary Buddhist communities, householder is often used synonymously with laity, or non- monastics. The Buddhist notion of householder is often contrasted with that of wandering ascetics (: '; Sanskrit: ') and monastics (bhikkhu and bhikkhuni), who would not live (for extended periods) in a normal house and who would pursue freedom from attachments to houses and families. Upāsakas and upāsikās, also called śrāvakas and śrāvikās - are householders and other laypersons who take refuge in the Three Jewels (the Buddha, the teachings and the community) and practice the Five Precepts. In southeast Asian communities, lay disciples also give alms to monks on their daily rounds and observe weekly uposatha days.

Chaturmas is the four- month monsoon period during which ascetics stay in one place to reduce the risk of accidentally killing insects and other small forms of life which thrive during the rains. This period is suitable for sravakas to renew their faith by listening to teachings of the dharma, meditation and vartas (acts of self-control). During Chaturmas, few sadhu of each group gives a daily pravacana or vyakhyana (sermon) attended mostly by shravaka and shravikas (jain followers). During their eight months of travel, the sadhus give sermons whenever requested (most often when they arrive in a new village or town in their travels).

It is ultimately ineffable: "The Tao that can be told is not the eternal Tao" says the first verse of the Tao Te Ching. According to the scholar Stephan Feuchtwang, the concept of Tao is equivalent to the ancient Greek concept of physis, "nature", that is the vision of the process of generation and regeneration of things and of the moral order. By the Han dynasty (206 BCE–220 CE) the various sources of Taoism coalesced into a coherent tradition of religious organisations and orders of ritualists. In earlier China, Taoists were thought of as hermits or ascetics who did not participate in political life.

Quote: "... it refers to the Buddha using the term "Self" in order to win over non-Buddhist ascetics." The Ratnagotravibhāga (also known as Uttaratantra), another text composed in the first half of 1st millennium CE and translated into Chinese in 511 CE, points out that the teaching of the Tathagatagarbha doctrine is intended to win sentient beings over to abandoning "self-love" (atma-sneha) – considered to be one of the defects by Buddhism. The 6th-century Chinese Tathagatagarbha translation states that "Buddha has shiwo (True Self) which is beyond being and nonbeing". However, the Ratnagotravibhāga asserts that the "Self" implied in Tathagatagarbha doctrine is actually "not-Self".

Jain literature of the 10th century CE, for example, describes a king ready for war and being given lessons about non-violence by the Jain acharya (spiritual teacher).Laidlaw (1995), p. 155 In the 12th century CE and thereafter, in an era of violent raids, destruction of temples, the slaughter of agrarian communities and ascetics by Islamic armies, Jain scholars reconsidered the First Great Vow of mendicants and its parallel for the laypeople. The medieval texts of this era, such as by Jinadatta Suri, recommended both the mendicants and the laypeople to fight and kill if that would prevent greater and continued violence on humans and other life forms (virodhi-himsa).

While Jainism enjoins observance of total nonviolence by the ascetics, it is often argued that the man is constantly obliged to engage in destructive activities of eating, drinking, breathing and surviving in order to support his body. According to Jainism, life is omnipresent with infinite beings including microorganisms pervading each and every part of the universe. Hence it may still be possible to avoid killing of gross animals, but it is impossible to avoid killing of subtle microorganisms in air and water, plant life and various types of insects that may be crushed by walking. However, the Jain conception of ahimsa is quite different from what is commonly understood by violence.

Ahimsa does not merely indicate absence of physical violence, but also indicates absence of desire to indulge in any sort of violence. Jains have strongly advocated vegetarianism and nonviolence throughout the ages. Ahimsa being central to the Jain philosophy, Jain Ācāryas have produced, through ages, quite elaborate and detailed doctrinal materials concerning its various aspects. Paul Dundas quotes Ācārya Jinabhadra (7th century), who shows that the omnipresence of life-forms in the universe need not totally inhibit normal behaviour of the ascetics: Thus pure intention along with carefulness was considered necessary to practice as Jains admitted that even if intention may be pure, careless activities often resulted in violence unknowingly.

In this poem Hafez advises hermits and ascetics to abandon their way of life and take up love. He describes the delights of making love to the sound of music, and tells how powerless they will be when overcome by the beauty of a beloved. In the last verse he advises poor people to avoid the society of the rich, who have no sympathy for them. The poem is written in such a way that it is difficult to tell whether Hafez is describing a real scene of love-making or using symbolic language to illustrate the mystic ecstasy of a Sufi on the path to union with God.

400 BCE and 400 CE.Singh, U. (2009), A History of Ancient and Mediaeval India: From the Stone Age to the 12th Century, Delhi: Longman, p. 18-21, Within the frame story of the Mahabharata, the historical kings Parikshit and Janamejaya are featured significantly as scions of the Kuru clan. A historical Kuru King named Dhritarashtra Vaichitravirya is mentioned in the Kathaka Samhita of the Yajurveda ( 1200–900 BCE) as a descendant of the Rigvedic-era king Sudas. His cattle were reportedly destroyed as a result of conflict with the vratya ascetics; however, this Vedic mention does not provide corroboration for the accuracy of the Mahabharata's account of his reign.

Working amongst the soldiers who were sent out to deliver the imperial edicts enabled him to be close to the Church Fathers, the ascetics and the common people who lived simply and virtuously in the provinces. During his time in the Royal Postal Service, a difficult and arduous task, Zeno stayed in monasteries and hermitages, praising and glorifying God. The name of the emperor's simple and humble postman had become known in every town and village, especially to the poor and suffering. A royal mission to Bishop Basil of Caesarea determined the later course of Zeno's life, as he was enchanted by Basil's eloquence, preaching and his humble, ascetic life.

Dyczkowski (1988: p. 26) holds that Hāla's Prakrit literature poem, the Gaha Sattasai, is one of the first extant literary references to a kapalika: > One of the earliest references to a Kāpālika is found in Hāla's Prakrit > poem, the Gāthāsaptaśati (third to fifth century A.D.) in a verse in which > the poet describes a young female Kāpālikā who besmears herself with ashes > from the funeral pyre of her lover. Varāhamihira (c500-575) refer more than > once to the Kāpālikas thus clearly establishing their existence in the sixth > century. Indeed, from this time onwards references to Kāpālika ascetics > become fairly commonplace in Sanskrit ...Dyczkowski, Mark S. G. (1988).

Cula-sila deals with the Ten Precepts to be practiced by devout Buddhists, while Majjhima-sila gives a detailed description of the practice of the sixth, seventh, eighth, and ninth precepts, together with a further delineation of virtuous practices and abstentions. The second and third parts of the sutta discuss the 62 beliefs (ditthi) which are clung to by ascetics in India. These are divided into: 18 beliefs related to the past (pubbantanuditthino), and 44 beliefs about the future (aparantakappika). Many of these beliefs are still relevant in the modern world and thus the sutta provides Buddhist scholars with much information to ponder about the Buddha's teachings.

Dhamek Stupa (also spelled Dhamekh and Dhamekha, traced to Sanskrit version Dharmarajika Stupa, which can be translated as the Stupa of the reign of Dharma) is a massive stupa located at Sarnath, 13 km away from Varanasi in the state of Uttar Pradesh, India. Stupas originated as pre-Buddhist tumuli, in which ascetics were buried in a seated position, called chaitya. After the parinirvana of the Buddha, his remains were cremated and the ashes divided and buried under eight mounds with two further mounds encasing the urn and the embers. Little is known about these early stupas, particularly since it has not been possible to identify the original ten monuments.

Bhai Sahib was born in a Dhawan Khatri family of Sodhara (now sohdra) near Wazirabad in Sialkot district). His father was a wealthy trader, but he himself being of a religious bent left home when he was still very young and roamed about with saddhus and ascetics in search of spiritual peace. During his youth he also spent a lot of time in the company of Nanua Bairagi, who was also a disciple and comrade of last three Sikh gurus. Nanua Bairagi was a renowned poet-mystic of Punjab and he left a deep imprint on Bhai Kanhaiya' spiritual and humanitarian outlook in his formative years.

They also attach great significance to zikr (remembrance of Allah), after dawn (fajr) prayers, and in the evening after asr prayer. Mahdavis, besides following the five pillars of Islam, also follow the seven obligations of sainthood, known as faraiz-e wilaya Muhammadiya. These obligations are: renunciation (tark-e dunya), quest for divine vision (talab didar-e Ilahi), company of truthfuls and ascetics (sohbat-e sadiqan), migration (hijrah), retreat and solitude (uzlat az khalq), absolute dependence on Allah (tawakkul), constant remembrance of Allah (zikr-e Ilahi) and distributing tithe (ushr). Followers of Jaunpuri strictly follow some of these obligations in their day-to-day life.

According to Valesius these were mainly Socrates and Sozomen; Albert Guldenpenning's thorough research placed Rufinus first, and next to him, Eusebius of Caesarea, Athanasius, Sozomen, Sabinus, Philostorgius, Gregory Nazianzen, and, least of all, Socrates. N. Glubokovskij counts Eusebius, Rufinus, Philostorgius, and, perhaps, Sabinus. The Religious History, with an appendix on divine love, contains the biographies of thirty (ten living) ascetics, held forth as religious models. It is a document of remarkable significance for understanding the complexities of the role of early monastics, both in society and in the church; it is also remarkable for presenting a model of ascetic authority which runs strongly against Athanasius's Life of Antony.

The kabbalistic inundation was a major influence behind the rise of the heretical Sabbatean movement, led by Sabbatai Zevi, who declared himself Messiah in 1665. The propagation of Kabbalah made the Jewish masses susceptible to Hasidic ideas, themselves, in essence, a popularized version of the teaching – indeed, Hasidism actually emerged when its founders determined to openly practice it, instead of remaining a secret circle of ascetics, as was the manner of almost all past kabbalists. The correlation between publicizing the lore and Sabbateanism did not escape the rabbinic elite, and caused vehement opposition to the new movement. Another factor was the decline of the traditional authority structures.

They are often said to be very secretive and if they lied or broke the caste rules, they were severely and cruelly punished. Some accounts state that Solomonars have a special book in which all their knowledge and power is gathered. This is the book they use during their apprenticeship and only one out of seven apprentices becomes a solomonar. The Solomonars lived like ascetics, away from the civilized world, and sometimes they are said to actually live on "the other realm" although they are known to return to civilization and beg for alms although they do not need anything and wherever they are not received well, they would call a hailstorm as a means of punishment.

Asceticism (; from the áskesis, "exercise, training") is a lifestyle characterized by abstinence from sensual pleasures, often for the purpose of pursuing spiritual goals. Ascetics may withdraw from the world for their practices or continue to be part of their society, but typically adopt a frugal lifestyle, characterised by the renunciation of material possessions and physical pleasures, and also spend time fasting while concentrating on the practice of religion or reflection upon spiritual matters. Asceticism has been historically observed in many religious traditions, including Buddhism, Jainism, Hinduism, Islam, Christianity, and Judaism, and contemporary practices continue amongst some religious followers. The practitioners of this philosophy abandon sensual pleasures and lead an abstinent lifestyle, in the pursuit of redemption, salvation or spirituality.

When Asella was ten years old, she heard St. Athanasius speak during his third and final visit to Rome, and that, already being a "pious child",Dunbar, p. 85 inspired her to "dedicate her life to the service of Christ". At first, her parents would not allow her to wear the garments usually worn by ascetics, but she secretly sold a gold necklace, paid for the garment's production, and when she was 12, surprised her parents by appearing to them in "this garb of consecration". From that time on, Asella lived in silence and seclusion, living in a small cell, sleeping on the ground or on a stone, upon which she also prayed.

Imitation of Christ is the duty of all who strive after perfection. It lies in the very nature of this formation after the image of Christ that the process is gradual and must follow the laws of moral energy; for moral perfection is the terminus of a laborious journey, the crown of a hard-fought battle. Ascetics divides those who strive after perfection into three groups: the beginners, the advanced, the perfect; and correspondingly sets down three stages or ways of Christian perfection: the purgative way, the illuminative way, the unitive way. The means stated above are applied with more or less diversity according to the stage which the Christian has reached.

During his rule, centralized military power increased to an unprecedented degree for the region., (See Map 5 and Map 7.) Introducing various mandatory taxes on peasant-owned land, Chikka Devaraja, however, exempted his soldiers' land from these payments. The apprehended inequity of this action, the unusually high taxes, and the intrusive nature of his regime, created widespread protests which had the support of the wandering Jangama ascetics in the monasteries of the Lingayats, a monotheistic religious order that emphasizes a personal relationship with the Hindu god Shiva. According to , a slogan of the protests was: > BasavannaBasava was the founder of a 12th-century reform movement in > Hinduism, which brought the Virasaivas into prominence.

Rather it is the inwardly necessary process of transformation in which a person becomes capable of Christ, capable of God, and thus capable of unity with the whole communion of saints." In Theological Studies, John E. Thiel argued that "purgatory virtually disappeared from Catholic belief and practice since Vatican II" because it has been based on "a competitive spirituality, gravitating around the religious vocation of ascetics from the late Middle Ages". "The birth of purgatory negotiated the eschatological anxiety of the laity. [...] In a manner similar to the ascetic’s lifelong lengthening of the temporal field of competition with the martyr, belief in purgatory lengthened the layperson’s temporal field of competition with the ascetic.

The plural nature of Indian society in the 3rd century BC was encapsulated in an inscription of Ashoka: > King Piyadasi (Ashoka) dear to the Gods, honours all sects, the ascetics > (hermits) or those who dwell at home, he honours them with charity and in > other ways. But the King, dear to the Gods, attributes less importance to > this charity and these honours than to the vow of seeing the reign of > virtues, which constitutes the essential part of them. For all these virtues > there is a common source, modesty of speech. That is to say, One must not > exalt one's creed discrediting all others, nor must one degrade these others > Without legitimate reasons.

A stupa dedicated to Śāriputra at the ancient alt= Upatiṣya was born the same day as Kolita (who would later be known as Maudgalyāyana), a boy from a neighboring village whose family had been friends with Upatiṣya's family for seven generations, and became friends with him as a child. Upatiṣya and Kolita both became masters of the Vedas through their education and each developed a large following of brahmin youths. One day the realization that life is impermanent overtook the two friends during a festival in Rājagaha and they developed a sense of spiritual urgency. Realizing the pointlessness of the impermanent material world, the two friends set out as ascetics to search for an end to rebirth.

The hymns of Rig Veda in Book 10 Chapter 136, mention Muni (मुनि, monks, mendicants, holy man), with characteristics that mirror those found in later concepts of renunication- practising, Moksha-motivated ascetics (Sannyasins and Sannyasinis). These Muni are said to be Kesins (केशिन्, long haired) wearing Mala clothes (मल, dirty, soil-colored, yellow, orange, saffron) and engaged in the affairs of Mananat (mind, meditation).GS Ghurye (1952), Ascetic Origins, Sociological Bulletin, Vol. 1, No. 2, pages 162–184; For Sanskrit original: Rigveda Wikisource; For English translation: Kesins Rig Veda, Hymn CXXXVI, Ralph Griffith (Translator) Scharfe states, "there are abundant references both to the trivarga and caturvarga in Hindu literature throughout the ages".

On the significance of darśana in Mahayana thought, Paul Harrison writes: "By the second century CE... the vision of the Buddha (buddha-darśana) and the accompanying hearing of the Dharma (dharma- śravaṇa) are represented as a transformation experience of decisive importance for practitioners, be they who have renounced (mundane life) "ascetics" or householders."Paul Harrison, "Commemoration and identification in Buddhanusmṛti", in The Abhidharma, collections of systematic summaries of the sutras, mention Darśana-citta, i.e. visions. Indian Mahayana philosophers Vasubandhu and Asanga acknowledged five paths to liberation, of which the third is darśana-marga, the "path of seeing". Nagarjuna, a prominent philosopher of the Madhyamaka school of Mahayana Buddhism, wrote that the wise person perceives tattva-darśana, true reality.

The album also contains numerous pictures of Muslim ascetics and divines and the pictures obviously reflects Dara Shikoh's interest in religion and philosophy. Dara Shikoh is also credited with the commissioning of several exquisite, still extant, examples of Mughal architecture – among them the tomb of his wife Nadira Begum in Lahore,Nadira Banu's tomb A view of Nadira Banu's tomb the Shrine of Mian Mir also in Lahore,Mazar Hazrat Mian Mir entertaining description of the monument and its history the Dara Shikoh Library in Delhi,Dara Shikoh Library description of Dara Shikoh library the Akhun Mullah Shah Mosque in Srinagar in Kashmir and the Pari Mahal garden palace (also in Srinagar in Kashmir).

They set but little store by the goods of this earth, and were members of a communistic fraternity. But it is inadmissible to construe from these elements of their hopes and habits the inference that in them is to be found a genuine Jewish order of monks and ascetics. A stronger case against the theory that Judaism is a very uncongenial soil for the growth of Asceticism might be made out by an appeal to the later Jewish mystics, the Ḥasidim and Cabalists of various forms, all ecstatic fantastics, and—this is a point that must not be overlooked—more or less strongly under the influence of distinctly non- Jewish conceits. See below, Examples of Jewish Asceticism.

To some extent, therefore, all the mystics of the Middle Ages were Ascetics, assuming or accepting for themselves the title of "Nazarites," or being called by their contemporaries "saints." This is especially true of Abraham ben David of Posquières and his circle in the 13th century, whose relation to the beginnings of the Kabala can hardly be denied. Further, the currents of thought which, emanating from India, created Sufism in Persian and Mohammedan circles in the 12th and 13th centuries, exerted considerable influence upon Jewish thinkers, as may be learned from BaḦya, whose ethical system, Ḥobot ha- Lebabot, oscillates between asceticism and Jewish optimism, with a decided leaning to the former (see below).

Satopant An Aghori man in Badrinath smoking hashish or cannabis from a chillum in 2011 Although akin to the Kapalika ascetics of medieval Kashmir, as well as the Kalamukhas, with whom there may be a historical connection, the Aghoris trace their origin to Baba Keenaram, an ascetic who is said to have lived 150 years, dying during the second half of the 18th century.Parry (1994). Dattatreya the avadhuta, to whom has been attributed the esteemed nondual medieval song, the Avadhuta Gita, was a founding adi guru of the Aghor tradition according to Barrett (2008: p. 33): Aghoris also hold sacred the Hindu deity Dattatreya as a predecessor to the Aghori Tantric tradition.

152 There were also individual ascetics, known as the "devout", who usually lived not in the deserts but on the edge of inhabited places, still remaining in the world but practicing asceticism and striving for union with God, although extreme ascetism such as encratism was regarded as suspect by the Church. Paul of Thebes (fl. 3rd century), commemorated in the writings of St Jerome, is regarded as the first Christian hermit in Egypt, his withdrawal into the desert apparently having been prompted by the persecution of the Christians at the time. Saint Anthony was the first to leave the world to live in the desert for specifically spiritual reasons; St Athanasius speaks of him as an anchorite.

In keeping with the strict formality at court, however the portraits of the King and important nobles was rendered in strict profile, whereas servants and common people, depicted with individual features have been portrayed in the three-quarter view or the frontal view. Themes including musical parties; lovers, sometimes in intimate positions, on terraces and gardens; and ascetics gathered around a fire, abound in the Mughal paintings of this period.Britannica Even though this period was titled the most prosperous, artists during this time were expected to adhere to representing life in court as organized and unified. For this reason, most art created under his rule focused mainly on the emperor and aided in establishing his authority.

The Buddha's Middle Path refers to avoiding extremes of indulgence on the one hand and self-mortification on the other. According to the Early Buddhist Texts, prior to attaining nirvana, Shakyamuni practiced a regime of strict austerity and fasting which was common among the sramana religions of the day (limited to just a few drops of bean soup a day). These austerities with five other ascetics did not lead to spiritual progress but did cause him to become so emaciated that he could barely stand. It was only after he gave up the practice of harsh asceticism, including extreme fasting, and instead focused on the practice of meditation and jhana, that he attained awakening.

There are many different lion dances in Japan and the style of dancing and design of the lion may differ by region – it is believed that as many as 9,000 variations of the dance exist in the country. The lion dance is also used in religious Shinto festivals as part of a performing art form called '. ' may be found in different forms - for example the ' which is mainly acrobatic, the ', a type of theatrical performance done by yamabushi ascetics, and also in bangaku and others. Various forms of shishi dances are also found in noh, kabuki (where the lion dances form a group of plays termed shakkyōmono, examples include Renjishi), and bunraku theatres.

419-427 In the 4th century CE, beginning with the reign of Chandragupta II, icons and representations of Lakulisha have been frequently found, which portray him as a naked yogi with a staff in his left hand and a citron (matulinga) in his right, with his penis erect (Urdhvalinga/ Urdhva-reta: Aroused linga representing life-force), and either standing or seated in the lotus posture. At about the beginning of the 11th century, the Lakulisha cult shifted its activities to southern India. A sect of Pasupata ascetics, founded by Lakulisa (or Nahulisa), is attested by inscriptions from the 5th century and is among the earliest of the sectarian religious orders of Shaivite Hinduism.

42 Some non-Jaina Tamil poets, states Zvelebil, have questioned whether Thiruthakkadevar was really a Jain ascetic, since one of the mandatory five mahāvratas (great vows) for ascetics in Jainism is strict abstinence from sex in "action, words and thought", but the epic is loaded with sexually-explicit verses. According to the tradition, Thiruthakkadevar proved his ascetic purity by an ordeal. According to a note in 1857 by the colonial-era missionary P Percival, his acquaintances informed him that Thiruthakkadevar, also called Tirudevar, was a learned Jain scholar who lived 2,000 years ago, and who was acquainted with Akattiyam and Tolkappiyam, the celebrated Tamil grammar works. He is also believed to have deep acquaintance in Sanskrit and Vedas.

Ammon, Amun (), Ammonas (), Amoun (), or Ammonius the Hermit (; ) was a 4th- century Christian ascetic and the founder of one of the most celebrated monastic communities in Egypt. He was subsequently declared a saint. He was one of the most venerated ascetics of the Nitrian Desert, and Saint Athanasius mentions him in his life of Saint Anthony. His name is the same as that of the ancient Egyptian god Amun. Pushed into marriage by his family at the age of 20, he managed to persuade his bride to take a vow of chastity together with him by the authority of St. Paul's Epistle to the Corinthians.Sozom. Hist. Eccl. i. 14Socr. Hist. Eccl. iv.

Dewa Province had roughly the same borders as present-day Yamagata Prefecture, plus much of present-day Akita Prefecture, and Kinowanosaku Castle in Sakata City is believed to have been the center of the Dewa Province government. Several important temples in Yamagata were founded during this period, including religious centers established by mountain ascetics on the three sacred mountains known as the Dewa Sanzan. From the Asuka Period (538-710) through the Heian Period (794-1192), Yamagata had been shifting towards inclusion in the centralized government located in Kyoto and Nara. However, near the end of the Heian Period, conflict arose and Yamagata was recognized as being under the rule of the Oshu Fujiwara Clan.

The Sigalovada Sutta outlines how a virtuous person "worships the six directions" which are parents (East), teachers (South), wife (West), and friends and colleagues (North), and the two vertical directions as: ascetics and Brahmins (Up) and the Servants (Down). The text elaborates on how to respect and support them, and how in turn the Six will return the kindness and support. The relationships are based on reciprocation, and it is understood one has no right to expect behavior from others unless one also performs good acts in their favor. Parents for example, are to be respected and supported with the understanding that they are to have provided care and affection to oneself.

Early known Buddhist sources like the Majjhima Nikāya mention meditation, while the Anguttara Nikāya describes Jhāyins (meditators) that resemble early Hindu descriptions of Muni, Kesins and meditating ascetics,Bronkhorst, Johannes (1993), The Two Traditions of Meditation in Ancient India, Motilal Banarsidass, , pages 1–24 but these meditation-practices are not called yoga in these texts. The earliest known specific discussion of yoga in the Buddhist literature, as understood in modern context are from the later Buddhist Yogācāra and Theravada schools. A yoga system that predated the Buddhist school is Jain yoga. But since Jain sources postdate Buddhist ones, it is difficult to distinguish between the nature of the early Jain school and elements derived from other schools.

Thus in the year 434, over three thousand nuns received their higher ordination for the second time in the presence of more than ten Sinhala nuns headed by Tissara at the Nanjing Temple in China. It is also recorded that there were religious contacts between Sri Lanka and Java through the Abayagiri Vihara, at least toward the end of 8th century, as described by a fragmentary inscription from the Ratubaka plateau in central Java. This inscription records the establishment of "the Abhayagiri Vihara of Sinhalese ascetics trained in the sayings of jinas [Buddhas]." Commenting on this record, J.G. de Casparis observes, 'The most important detail is the name of the foundation, the Abhayagiri Vihara.

Vivekananda, during and after his tour of western countries in Europe and the United States had profound influence on notable personalities, who either became his ardent devotees or friends and some even his ardent disciples and many of whom even became ascetics. Right at the beginning of his visit to Chicago to address the Parliament of World Religions Professor John Henry Wright of Harvard University, invited him to speak at Harvard. He pointed out to Vivekananda the necessity of going to the Parliament of Religions, which he thought would give an introduction to the nation. Wright's reasoning was "To ask for your credentials is like asking the sun to state its right to shine in the heavens".

As the deity of the centre of the four directions, in the Shizi he is described as "Yellow Emperor with Four Faces" ( Huángdì Sìmiàn). The "Four-Faced God" or "Ubiquitous God" ( Sìmiànshén) is also the Chinese name of Brahma. Huangdi is the model of those who merge their self with the self of the universal God, of the ascetics who reach enlightenment or immortality. In Sima Qian's description of the Five Deities it is important to note that the Yellow Emperor was portrayed as the grandfather of the Black Emperor of the north who personifies as well the pole stars, and as the tamer of the Red Emperor, his half-brother, who is the spirit of the southern populations known collectively as Chu in the Zhou dynasty.

Yamabushi began as yamahoshi (山法師), isolated clusters (or individuals) of mountain hermits, ascetics, and "holy men" who followed the path of shugendō, a search for spiritual, mystical, or supernatural powers gained through asceticism. This path may or may not have had a founder as the myths surrounding En no Gyōja are numerous and complex; he is quite similar to a Japanese Merlin in this way. Men who followed this path came to be known by a variety of names, including kenja, kenza, and shugenja. These mountain mystics came to be renowned for their magical abilities and occult knowledge and were sought out as healers or mediums, although Shinto shrines had traditionally reserved this role exclusively for maidens known as miko.

To become acceptable to all, Christianity must be presented to all, Christianity must be presented in quite another way. While Nobili thought over his plan, probably the example just set by his countryman Matteo Ricci, in China, stood before his mind. At all events, he started from the same principle, resolving to become, after the motto of St Paul, all things to all men, and a Hindu to the Hindus, as far as might be lawful. Having ripened his design by thorough meditation and by conferring with his superiors, the Archbishop of Cranganore and the provincial of Malabar, who both approved and encouraged his resolution, Nobili began his career by re- entering Madura in the dress of the saniassy (Hindu ascetics).

The Arabic word for asceticism is zuhd (Zuhd in Islam). The Islamic prophet Muhammad and his followers practiced asceticism. However, contemporary mainstream Islam has not had a tradition of asceticism, but its Sufi groupsThe World's Muslims: Religious Affiliations Pew Research (2012) – have cherished an ascetic tradition for many centuries. Islamic literary sources and historians report that during the early Muslim conquests of the Middle East and North Africa (7th–10th centuries CE), some of the Muslim warriors guarding the frontier settlements were also ascetics; numerous historical accounts also report of some Christian monks that apostatized from Christianity, converted to Islam and joined the jihad, as well as of many Muslim warriors that repudiated Islam, converted to Christianity and became Christian monks.

Khare, R. S. The Untouchable as Himself… It showed how Dalit ascetics (among other saints) had long identified an activist spiritual-moral self to launch potent moral-social-political critiques of the upper-caste world and its biased and truncated worldview. Arjun Appadurai had soon offered, reviewing similar newer research initiatives, a critical historical- cultural evaluation of Dumont's views on India.Appadurai, Arjun, “Is Homo Hierarchicus?” American Ethnologist, Vol 13, No. 4,1986. Khare turned to explicate different reasoning platforms that the Indic/Hindu/Indian “cultural logic” followed in life, tracing the roles of intentions in Hindu reasoning patterns, and of social inequalities and conflicts in Indian traditional modern life quandaries.“The Seen and the Unseen: Hindu distinctions, experiences, and cultural reasoning,” Contributions to Indian Sociology, Vol.

Sayyid Qutb, Milestones, 16, 20. Unsurprisingly, this fanatical ideology was denounced by many prominent Muslim scholars as well as other members of the Brotherhood like Yusuf al- Qaradawi because none of the documented discourse on reclusion and quietism or the early Muslim ascetics ever implied any takfir or anathemizing of those whom they were shunning, nor were they doing it to cause rifts and divisions within the umma. The early Muslims practiced and prescribed reclusion and quietism as a form of personal piety and to mitigate harm to their communities. Furthermore, critics have noted that this Salafi approach contradicts the divine command of unity, “And hold firmly to the rope of Allah all together and do not become divided” (Qur’an 3:103).

No other epoch furnishes such convincing proof that true science and true piety are rather a help than a hindrance to each other. Albertus Magnus, or Albert the Great, the illustrious teacher of Thomas Aquinas, who was the first to join Aristotelean philosophy with theology and to make philosophy the handmaid of theology, was at the same time the author of excellent works on ascetics and mysticism, e. g., "De adhærendo Deo", the ripest fruit of his mystic genius, and "Paradisus animæ", which was conceived along more practical lines. St. Thomas explains in the ascetic work "De perfectione vitæ spiritualis" the essence of Christian perfection so lucidly that his line of argumentation may even in our days serve as a model.

Ascetics, as a branch of theology, may be briefly defined as the scientific exposition of Christian asceticism. It has been defined as the theological "science of the spiritual life", "far behind either from the Dogma or the Moral", rested on the truths of faith and tensed up to the Christian perfection as "logical outcome of Dogma, especially of the fundamental dogma of the Incarnation", useful to Religious as to lay-apostolate., with the imprimatur of Michael J. Curley, Roman Catholic Archbishop of Baltimore Asceticism (askesis, askein), taken in its literal signification, means a polishing, a smoothing or refining. The Greeks used the word to designate the exercises of the athletes, developing the powers dormant in the body and training it to its full natural beauty.

However, since the East India Company had received the Diwani or right to collect the tax, many of the tax demands increased and the local landlords and headmen were unable to pay both the ascetics and the English. Crop failures, and famine, which killed ten million people or an estimated one-third of the population of Bengal compounded the problems since much of the arable land lay fallow. Majnu Shah, the leader of a large group of fakirs who were traveling through Bengal, claimed in 1772 that 150 of them had been killed without cause in the previous year. Such repression was one of the reasons that caused distress leading to violence, especially in Natore in Rangpur, now in modern Bangladesh.

The temple celebrated its 10th anniversary in 2008 with carnival games and raffles, Indian craft exhibits, henna temporary tattoos, historical exhibits, guided tours of the temple, live dance performances and native foods. Indian culture was the focal point of the nine- day celebrations. The celebration culminated with a mile long procession with 3 floats attended by people from different parts of the United States, India and England. Of the three floats, the first had children in a cultural representation, the second had pictorial representation of Swaminarayan, with a bejeweled umbrella on the top of the float and the last one had Acharya Maharajshree Koshalendraprasad Pande, the current acharya of the Nar Narayan Dev Gadi who attended the festivities and ascetics.

As some wondered how then they could most closely follow Christ there was a development of desert spirituality, desert monks, self-mortification, ascetics, (Paul the Hermit, St. Anthony), following Christ by separation from the world. This was a kind of white martyrdom, dying to oneself every day, as opposed to a red martyrdom, the giving of one's life in a violent death.Arena, Saints, directed by Paul Tickell, 2006 Jan Luyken's drawing of the Anabaptist :nl:Anna Utenhoven being buried alive at Vilvoorde (present-day Belgium) in 1597. In the engraving, her head is still above the ground and the Catholic priest is exhorting her to recant her faith, while the executioner stands ready to completely cover her up upon her refusal.

I had, however, gratified a pardonable journalistic ambition in being the first correspondent to reach him and to give him news of the world, after his long period of African darkness. That I had done this under most trying conditions, Mr. Stanley fully appreciated; and warmly reciprocated by showing me every courtesy in his power, on the march to the coast, in Zanzibar, and in Egypt.Stevens, Thomas (1890), Scouting for Stanley, Cassell Publishing, New York City, p288 Stevens then reported from Russia, sailed the rivers of Europe, and investigated miracles claimed by Indian ascetics. His conclusions that "the stories of travelers, from Marco Polo to the latest witness of Indian miracles...are quite true" were greeted with scepticism and his career faltered.

The Ashoka inscriptions of the Barabar Caves were engraved during the 12th year and the 19th year of Ashoka's reign (about 258 BCE and 251 BCE respectively, based on a coronation date of 269 BCE), for the dedication of several caves to the sect of the Ajivikas, a sect of ascetics, which flourished at the same time as Buddhism and Jainism. The words "Ajivikas" were later attacked by the chisel, probably by religious rivals, at a time when the Brahmi script was still understood (probably before the 5th century CE). However, the original inscriptions being deep, they remain easily decipherable. The Ashoka inscriptions in the Barabar Caves are part of Ashoka's "Minor Rock Edicts", and appear in the three caves named Sudama, Visvakarma and Karna Chopar.

Al Biruni's translation preserved many of the core themes of Yoga philosophy of Hinduism, but certain sutras and analytical commentaries were restated making it more consistent with Islamic monotheistic theology.Philipp Maas (2013), A Concise Historiography of Classical Yoga Philosophy, in Periodization and Historiography of Indian Philosophy (Editor: Eli Franco), Sammlung de Nobili, Institut für Südasien-, Tibet- und Buddhismuskunde der Universität Wien, , pages 53-90, Al Biruni's version of Yoga Sutras reached Persia and Arabian peninsula by about 1050 AD. In Indian historical timeline, marking with the arrival of Islam in India in twelfth century, further development and literature on Yoga philosophy of Hinduism went into decline. By the sixteenth century, Patanjali's Yoga philosophy was nearly extinct. Yoga was preserved by sadhus (ascetics, sannyasis) of India.

Early on, Nicodemus was attracted to the monastic life, and wished to join the ascetics who had established themselves in the zone known as the Mercurion, on the cliffs of the Pollino in Calabria. He was at first refused entry into the community by the austere abbot Saint Fantinus (Fantino), who did not think Nicodemus could endure the penances and mortifications, but eventually the abbot relented. The reputation for holiness and austerity of these Calabrian monks, whose number included Saint Nilus of Rossano (San Nilo di Rossano), was such that they received praise by Orestes, patriarch of Jerusalem. Eventually, Nicodemus withdrew to Mount Cellerano (or Kellerano, today San Nicodemo) in the area known as Locride, where his fame attracted a new community of monks there.

The term originates from the Sanskrit term pandit (paṇḍitá पण्डित), meaning "knowledge owner" or "learned man". It refers to someone who is erudite in various subjects and who conducts religious ceremonies and offers counsel to the king and usually referred to a person from the Hindu Brahmin caste but may also refer to the Siddhas, Siddhars, Naths, Ascetics, Sadhus, or Yogis (rishi). From at least the early 19th century, a Pundit of the Supreme Court in Colonial India was an officer of the judiciary who advised British judges on questions of Hindu law. In Anglo-Indian use, pundit also referred to a native of India who was trained and employed by the British to survey inaccessible regions beyond the British frontier.

Gregory Palamas (1296–1359) Under church tradition the practice of Hesychasm has it beginnings in the bible, Matthew 6:6 and the Philokalia. The tradition of contemplation with inner silence or tranquility is shared by all Eastern ascetics having its roots in the Egyptian traditions of monasticism exemplified by such Orthodox monastics as St Anthony of Egypt. About the year 1337 Hesychasm attracted the attention of a learned member of the Orthodox Church, Barlaam, a Calabrian monk who at that time held the office of abbot in the Monastery of St Saviour's in Constantinople and who visited Mount Athos. Mount Athos was at the height of its fame and influence under the reign of Andronicus III Palaeologus and under the 'first-ship' of the Protos Symeon.

Akbar's fort was built between 1574 and 1583. The Akbarnama states that, "For a long time [Akbar's] desire was to found a great city in the town of Prayag, where the rivers Ganges and Jamna join, and which is regarded by the people of India with great reverence, and which is a place of pilgrimage for ascetics of that country, and to build a choice fort there." He had been impressed with its strategic position, as it sat on the confluence of Ganga and Yamuna, with the fort allowing for any movement along both. Other writers also attribute it to the facilitate the collection of pilgrimage tax from those visiting Triveni, though this appears unlikely as he had already abolished it in 1563.

The yoga scholar Mark Singleton notes that early British travellers who visited India considered yoga practitioners to be unpleasant, vagrants at best and libertines at worst. John Ovington in his A Voyage to Suratt, In the Year, 1689 described them as "holy mendicants" who had a "sordid aspect"; he attributed their taking solemn vows to remain in strange postures all their lives as "Delusions of Satan". Similarly, John Fryer in his 1698 A New Account of East-India and Persia recorded a "Jougie" who had a gold ring in his "Virile Member" (his penis) to keep him from sexual activity, and wrote of ascetics who held postures until their limbs withered; he called such people "Vagabonds" who pretended to be pious.

This form of contemplation by focusing the mind on God and praying to God unceasingly looks for its inspiration to the Bible, (the pure of heart will see God), and to the compilation Philokalia. The tradition of contemplation with inner silence or tranquility, having its roots in the Egyptian traditions of monasticism exemplified by such monastics as St Anthony of Egypt, is shared by Christian ascetics. In the early 14th century, Gregory Sinaita learned from Arsenius of Crete the form of hesychasm that is "a particular psychosomatic technique in combination with the Jesus Prayer" and spread the doctrine, bringing it to the monks on Mount Athos. These stated that, at higher stages of their prayer practice, they reached actual contemplation-union with the Tabor Light, i.e.

Until then (and again today), the site was visited by Zoroastrian pilgrims from India. In his Travels Outside Bombay, Modi observed that "not just me but any Parsee who is a little familiar with our Hindu or Sikh brethren's religion, their temples and their customs, after examining this building with its inscriptions, architecture, etc., would conclude that this is not a [Zoroastrian] Atash Kadeh but is a Hindu Temple whose Brahmins (priests) used to worship fire (Sanskrit: Agni)." Besides the physical evidence indicating that the complex was a Hindu place of worship, the existing structural features are not consistent with those for any other Zoroastrian or Sikh places of worship (for instance, cells for ascetics, fireplace open to all sides, ossuary pit and no water source.

Originally, the first hermitages were located in natural caves, temple ruins, and even simple huts in forests and deserts. Around the time of early fourth century (around 300 AD), the spiritual retreats of the Desert Fathers, who had chosen to live apart from society in the relative isolation of the Nitrian Desert of Egypt, began to attract the attention of the wider Christian community. The piety of such hermits often attracted both laity and other would-be ascetics, forming the first cenobitic communities called "sketes", such as Nitria and Kellia. Within a short time, more and more people arrived to adopt the teachings and lifestyle of these hermits, and there began by necessity a mutual exchange of labour and shared goods between them, forming the first monastic communities.

Not long after, Rajyavardhana was murdered by a rival, which led to Harsha ascending to the throne at age 16. In the following years, he conquered much of North India, extended till Kamarupa, and eventually made Kannauj (in present Uttar Pradesh state) his capital, and ruled till 647 CE. His biography Harshacharita ("Deeds of Harsha") written by Sanskrit poet Banabhatta, describes his association with Thanesar, besides mentioning the defence wall, a moat and the palace with a two-storied Dhavalagriha (white mansion). The town was sacked by Mahmud of Ghazni in 1011. During Mughal era, the Battle of Thanesar also known as Battle of the Ascetics took place in summer of 1567, between Mughal Emperor Akbar and Rajputs near Thanesar on the banks of the Sarsawati Ghaggar River.

480), as he repeatedly uses the myth of double man allegorically in his interpretation of Scripture ("De Opificio Mundi," 24; "De Allegoriis Legum," ii. 24). It must furthermore be remembered that Philo in none of his other works mentions these colonies of allegorizing ascetics, in which he would have been highly interested had he known of them. But pupils of Philo may subsequently have founded near Alexandria similar colonies that endeavored to realize his ideal of a pure life triumphing over the senses and passions; and they might also have been responsible for the one-sided development of certain of the master's principles. While Philo desired to renounce the lusts of this world, he held fast to the scientific culture of Hellenism, which the author of this book denounces.

The Shankaracharya of Puri also decided to undertake a fast until death unless cow slaughter was across the country; other ascetics supported his proposed agenda and some offered to court arrest, shall the need arise. Picketing started outside the residence of Home Minister Gulzarilal Nanda in August 1966; as a patron of the Bharat Sadhu Samaj, he was widely seen as a figure sympathetic to their cause. In October 1966, a procession in Washim, Maharashtra, demanding a nationwide ban on cow slaughter led to a riotous situation; police fired on the rioters, killing 11 people. There was a discussion about the issue in the Union Cabinet, which refused to concede to popular sentiments; however Home Minister Gulzarilal Nanda recommended that states might choose to introduce a ban at their discretion.

The oldest texts of the Nath tradition that describe pilgrimage sites include predominantly sites in the Deccan region and the eastern states of India, with hardly any mention of north, northwest or south India. This Community Also Can Be Found In Some Parts Of Rajasthan But These Are Normal Like Other Castes, Considered As Other Backward Castes(OBC). Gorakhshanatha is traditionally credited with founding the tradition of renunciate ascetics, but the earliest textual references about the Nath ascetic order as an organized entity (sampradaya), that have survived into the modern era, are from the 17th century. Before the 17th century, while a mention of the Nath sampradaya as a monastic institution is missing, extensive isolated mentions about the Nath Shaiva people are found in inscriptions, texts and temple iconography from earlier centuries.

Current scholarship identifies Leontius of Byzantium as the Leontius mentioned in documents from the reign of Justinian (527–565) and in the biographies of the sixth-century ascetics written by Cyril of Scythopolis, though the latter identification has been challenged. Based on the works that are currently attributed to him, certain determinations about his biography can be made. He was, perhaps, born at Constantinople, which accounts for his being identified as from Byzantium. He has been given the epithets Hierosolymitanus ("of Jerusalem", due to a possible connection with the Lavra of St. Saba), Scholasticus (because he is considered to be the first "schoolman," as the introducer of the Aristotelian definitions into theology, though according to others, this name refers to his having been an advocate, a special meaning of the word scholasticus).

The Digha Nikaya (dīghanikāya; "Collection of Long Discourses") is a Buddhist scripture, the first of the five nikayas, or collections, in the Sutta Pitaka, which is one of the "three baskets" that compose the Pali Tipitaka of (Theravada) Buddhism. Some of the most commonly referenced suttas from the Digha Nikaya include the Maha-parinibbana Sutta (DN 16), which described the final days and death of the Buddha, the Sigalovada Sutta (DN 31) in which the Buddha discusses ethics and practices for lay followers, and the Samaññaphala (DN 2), Brahmajala Sutta (DN 1) which describes and compares the point of view of Buddha and other ascetics in India about the universe and time (past, present, and future); and the Poṭṭhapāda (DN 9) Suttas, which describe the benefits and practice of samatha meditation.

Other popular names for them was Sannyasis, Yogis, Nagas (followers of Shiva), Bairagis (followers of Vishnu) and Gosains from 1500 to 1800 AD; in some cases, these Hindu monks cooperated with Muslim fakirs who were Sufi and also persecuted. Warrior monks continued their rebellion through the Mughal Empire, and became a political force during the early years of British Raj. In some cases, these regiments of soldier monks shifted from guerrilla campaigns to war alliances, and these Hindu warrior monks played a key role in helping British establish themselves in India.P van der Veer (2007), Book Review, The American Historical Review, 112(1): 177-178, The significance of warrior ascetics rapidly declined with the consolidation of British Raj in late 19th century, and with the rise in non-violence movement by Mahatma Gandhi.

In padāstha dhyāna one focuses on some mantras, words or themes. Couple of important mantra examples are, OM - it signifies remembrance of the five classes of spiritual beings (the embodied and non-embodied Jinas, the ascetics, the monks and the nuns), pronouncing the word “Arham” makes one feel “I myself am the omniscient soul” and one tries to improve one’s character accordingly. One may also pronounce the holy name of an arhat and concentrate on the universal richness of the soul. In rūpāstha dhyāna one reflects on the embodiments of arihants, the svayambhuva (the self-realized), the omniscients and other enlightened people and their attributes, such as three umbrellas and whiskers – as seen in many icons – unconcerned about one’s own body, but almighty and benevolent to all living beings, destroyer of attachment, enmity, etc.

The Goddess of Jagatdhatri at Chandannagar day of Navami puja The beauty of the festival in Chandannagar is mainly due to the collaborative conception between the French and Bengalis. Remarkable feature remaining its procession, second largest in the world after Rio de Janeiro's, with its magnificent lightings Jagatdhatri figures in the semi-historical fictional work 'Anandamath' written by Bankim Chandra Chatterjee, from which book the national song of India "Vande Mataram" is taken. In the novel, Kali, Durga, and Jagatdhatri are depicted as three aspects of 'Bharat Mata' (Mother India) - Jagatdhatri as the mother used to be, Kali as the mother now is, Durga as the mother will be in future. The trio of goddesses are shown as the object of worship of a group of ascetics who form the protagonists of the story.

Accessible until the 1950s only by arduous and lengthy walking trails in hilly area with height repeatedly exceeded 4000 meters, the Chota Char Dham was regularly done by wandering ascetics and other religious people, and those who could afford a traveling entourage. While the individual sites and the circuit as a whole were well known to Hindus on the plains below, they were not a particularly visible aspect of yearly religious culture. After the 1962 war between India and China, accessibility to the Chota Char Dham improved, as India undertook massive road building to border area and other infrastructure investments. As pilgrims were able to travel in mini buses, jeeps and cars to nearest points of four shrines, the Chota Char dham circuit was within the reach of people with middle income.

According to his biography, although he was a good homeopatic doctor, he gave up his practice just because Sri Ramakrishna had mentioned that it is difficult for doctors to make spiritual progress as they thrive on the ill health of the others. He lived lifelong on a meagre income but spent most of it in serving poor, his guests and monks and ascetics. Sarat Chandra Chakravarty, a direct disciple of Swami Vivekananda and the author of the book "Diary of a Disciple" (Swami- Sishya Sangbad in Bengali) wrote the biography on Nag Mahasaya. There is not much literature available on Nag Mahasaya and most of information on him can be obtained in works related to Sri Ramakrishna, his teacher and master, and Swami Vivekananda, the foremost disciple of Ramakrishna.

Ramananda developed his philosophy and devotional themes inspired by the south Indian Vedanta philosopher Ramanuja, however evidence also suggests that Ramananda was influenced by Nathpanthi ascetics of the Yoga school of Hindu philosophy. Antonio Rigopoulos states Ramananda's teachings were "an attempt towards a synthesis between Advaita Vedanta and Vaishnava bhakti".Antonio Rigopoulos (1993), The Life And Teachings Of Sai Baba Of Shirdi, State University of New York Press, , page 264 He adds that the same link can be found in the 15th-century text of Adhyatma Ramayana, but there is no historical proof that Ramananda's teachings inspired that text. Shastri has proposed the theory that Ramananda's complex theological schooling in two distinct Hindu philosophies explains why he accepted both Saguna Brahman and Nirguna Brahman, or god with attributes and god without attributes respectively.

Dr Chaturbhuj Sahay (Hindi: चतुर्भुज सहाय ); known as Guru Maharaj, 3 November 1883 – 24 September 1957, was an Indian mystic and capable master (समर्थ गुरु). Due to the spiritual atmosphere at home the love of God was sown within him in early childhood, and his heart was colored with a slight color of detachment. From a young age he used to meet Saints and Yogiraj or learned ascetics (Sanyasi), and was influenced by several religious traditions. He started spiritual organization Ramashram Satsang, Mathura in the name of his Guru Mahatma Ramchandra Ji, where the method of transfer of Soul Power has evolved to such an extent that the soul power is transferred not only on one to one basis but from one to many, which has now acquired India wide influence in the spread of spirituality and is spreading to other countries.

In Jainism this practice is collectively known as Varshayog and is prescribed for Jain monasticism. Wandering monks such as mendicants and ascetics in Jainism, believe that during the rainy season, countless bugs, insects and tiny creatures that cannot be seen in the naked eye take birth massively. Therefore, these monks reduce the amount of harm they do to other creatures so they opt to stay in a single place for the four months to incur minimal harm to other lives. These monks, who generally do not stay in one place for long(59 nights for females, 29 nights for males), observe their annual 'Rains Retreat' during this period, by living in one place during the entire period amidst lay people, observing a vow of silence (mauna), meditation, fasting and other austerities, and also giving religious discourses to the local public.

The chapter 9 of Tattvartha Sutra by Umaswati describe how karmic particles can be stopped from attaching to the soul and how these can be shed. He asserts that gupti (curbing activity), dharma (virtues such as forbearance, modesty, purity, truthfulness, self-restraint, austerity, renunciation), contemplation, endurance in hardship (he lists twenty two hardships including hunger, thirst, cold, heat, nakedness, injury, lack of gain, illness, praise, disrespect), and with good character towards others (he lists five – equanimity, reinitiation, non-injury (ahimsa), slight passion and fair conduct), a soul stops karmic accumulations. External austerities such as fasting, reduced diet and isolated habitation, while internal austerities such as expiation, reverence, service, renunciation and meditation, according to Umaswati, along with respectful service to teachers and ailing ascetics help shed karma. The state of liberation is presented in Chapter 10 by Umaswati.

On 7 November 1966, a peaceful assembly of people from all religions of India, led by ascetics and also backed by Congress members (Indian National Congress), Rashtriya Swayamsevak Sangh and Bharatiya Jana Sangh (aka Jan Sangh), attempted to circle the Indian Parliament in a bid to pressurize legislators to, fulfill the one of the 10 constitutional plegdes, of totally banning cow slaughter, in Independent India. The episode was the culmination of a long-term movement by the Indian peoples (Hindu, Jain, Sikh, tribals, Parsi, Including representative of other minorities) Right to protect the cow, a traditional symbol of reverence in Hindu society. A meeting in late 1965 involving lobbying groups and influential Hindu religious orders initiated a year-long program of demonstrations and picketing, culminating in the planned march to the Parliament. Jan Sangh was a participant in the march.

Morality is not seen in the ancient theology as a balancing act between right and wrong, but a form of spiritual transformation, where the simple is sufficient, the bliss is within, the frugal is plenty. Coptic icon of St. Anthony the Great, father of Christian monasticism and early anchorite. The Coptic inscription reads ‘Ⲁⲃⲃⲁ Ⲡⲓⲛⲓϣϯ Ⲁⲛⲧⲱⲛⲓ’ ("Father Anthony the Great"). The deserts of the Middle East were at one time inhabited by thousands of male and female Christian ascetics, hermits and anchorites,For a study of the continuation of this early tradition in the Middle Ages, see Marina Miladinov, Margins of Solitude: Eremitism in Central Europe between East and West (Zagreb: Leykam International, 2008) including St. Anthony the Great (aka St. Anthony of the Desert), St. Mary of Egypt, and St. Simeon Stylites, collectively known as the Desert Fathers and Desert Mothers.

The second task of ascetical theology is to point out the dangers which may frustrate the attainment of Christian perfection and to indicate the means by which they can be avoided successfully. The first danger to be noticed is evil concupiscence. A second danger lies in the allurements of the visible creation, which occupy man's heart to the exclusion of the highest good; to the same class belong the enticements of the sinful, corrupt world (1 John 5:19): those men who promulgate vicious and ungodly doctrines and thereby dim or deny man's sublime destiny, or who by perverting ethical concepts and by setting a bad example give a false tendency to man's sensuality. Thirdly, ascetics acquaints not only with the malice of the devil, lest one falls prey to his cunning wiles, but also with his weakness, lest one lose heart.

Desert Mothers Saint Paula and her daughter Eustochium with their spiritual advisor Saint Jerome—painting by Francisco de Zurbarán The Desert Mothers were female Christian ascetics living in the desert of Egypt, Israel, and Syria in the 4th and 5th centuries AD. They typically lived in the monastic communities that began forming during that time, though sometimes they lived as hermits. Other women from that era who influenced the early ascetic or monastic tradition while living outside the desert are also described as Desert Mothers. The Desert Fathers are much more well known because most of the early lives of the saints "were written by men for a male monastic audience"—the occasional stories about the Desert Mothers come from the early Desert Fathers and their biographers. Many desert women had leadership roles within the Christian community.

Just under Śiva sits a group of bearded wise men and ascetics, under whom the second tier is occupied by the mythological beings with the heads of animals and the bodies of humans; the lowest tier belongs the common people, who mingle sociably with tame deer and a large gentle bull. According to the legend, Kāma fired an arrow at Śiva in order to cause Śiva to take an interest in Umā. Śiva, however, was greatly angered by this provocation, and punished Kāma by gazing upon him with his third eye, frying Kāma to cinders. The east-facing pediment on the northern library shows the god of the sky Indra creating rain to put out a forest fire started by the god of fire Agni for purposes of killing the nāga king Takshaka who lived in Khandava Forest.

"The Holy Monastery of Agiou Pavlou (St Paul)", Pemptousia, November 5, 2011 The first rector of the new monastery was the venerable Paul himself, who also brought particles of the True Cross to this new monastery. The saint who had been informed in advance of his death, called to himself the fathers of Xeropotamou and the new St. George's monastery and gave them their last instruction. On the day of his death, St. Paul put on his mantle, read the prayer of St. Ioannikios the Great, which he constantly said: "My hope is the Father, my refuge is the Son, my protection is the Holy Spirit: O Holy Trinity, glory to Thee," and communed of the Holy Mysteries of Christ. St. Paul was the leading figure of the group of hermits at Mount Athos and he mobilized these ascetics to counter organized monasticism.

A similar view is also defended by C. Lindtner, who argues that in precanonical Buddhism Nirvana is: According to Christian Lindtner, the original and early Buddhist concepts of nirvana were similar to those found in competing Śramaṇa (strivers/ascetics) traditions such as Jainism and Upanishadic Vedism. It was not a psychological idea or purely related to a being's inner world, but a concept described in terms of the world surrounding the being, cosmology and consciousness. All Indian religions, over time, states Lindtner evolved these ideas, internalizing the state but in different ways because early and later Vedanta continued with the metaphysical idea of Brahman and soul, but Buddhism did not. In this view, the canonical Buddhist views on Nirvana was a reaction against early (pre- canonical) Buddhism, along with the assumptions of Jainism and the Upanishadic thought on the idea of personal liberation.

Shastriji Maharaj and Yogiji Maharaj On 8 November 1908, Jina was initiated into the parshad fold (a probationary period before full initiation). During this time, not only was Jina entrusted with the care of the cattle and oxen owned by the mandir but also the general upkeep of the mandir itself and related buildings. He was initiated into the swami fold on 11 April 1911 as Gnanjivandas Swami by Acharya Shripatiprasadji Maharaj. As a swami, he completely renounced the life of a householder and lived according to the rules prescribed by Swaminarayan for ascetics: “absolute celibacy and the avoidance of women, separation from family relationships, detachment from sense objects, non-avarice and restraint of the pride of ego.” Typically, Gnanjivandas Swami would rise early in the morning and work throughout the day to fulfill the commitment of service to both God and society.

The chapter 9 of Tattvartha Sutra states how karmic particles can be stopped from attaching to the soul and how these can be shed. Umaswati asserts that gupti (curbing activity), dharma (virtues such as forbearance, modesty, purity, truthfulness, self-restraint, austerity, renunciation), contemplation, endurance in hardship (he lists twenty two hardships including hunger, thirst, cold, heat, nakedness, injury, lack of gain, illness, praise, disrespect), and with good character towards others (he lists five – equanimity, reinitiation, non-injury (Ahimsa), slight passion and fair conduct), a soul stops karmic accumulations. External austerities such as fasting, reduced diet and isolated habitation, along with internal austerities such as expiation, reverence, service, renunciation and meditation, according to Umaswati, along with respectful service to teachers and ailing ascetics help shed karma. The state of liberation is presented in Chapter 10 by Umaswati.

The Church of the East's Council of Seleucia-Ctesiphon was convened by the Sasanian Emperor Yazdegerd I at his capital at Ctesiphon; according to Synodicon Orientale, the emperor ordered that the former churches in the Sasanian Empire to be restored and rebuilt, that such clerics and ascetics as had been imprisoned were to be released, and their Nestorian Christian communities allowed to circulate freely and practice openly. In eastern Syria, the Church of the East developed at typical pattern of basilica churches. Separate entrances for men and women were installed in the southern or northern wall; within, the east end of the nave was reserved for men, while women and children were stood behind. In the nave was a bema, from which Scripture could be read, and which were inspired by the equivalent in synagogues and regularised by the Church of Antioch.

He also refused ever to be ordained a priest. Abbot Minausius made him his coadjutor, and after the former's death (about 496) Eugendus became his successor. After the monastery, which Saint Romanus had built of wood, was destroyed by fire, Eugendus erected another of stone, and improved the community life; thus far the brethren had lived in separate cells after the fashion of the Eastern ascetics. He built an abbey church in honour of the holy Apostles Peter, Paul, and Andrew, and enriched it with precious relics; the church was the predecessor of the rebuilt abbey church that is now Saint-Claude Cathedral The order, which had been founded on the rules of the Oriental monasteries, now took on more of the active character of the Western brethren; the rule of Tarnate is thought to have served as a model.

Coptic icon of Anthony the Great The Desert Fathers (along with Desert Mothers) were early Christian hermits, ascetics, and monks who lived mainly in the Scetes desert of Egypt beginning around the third century AD. The Apophthegmata Patrum is a collection of the wisdom of some of the early desert monks and nuns, in print as Sayings of the Desert Fathers. The most well known was Anthony the Great, who moved to the desert in AD 270–271 and became known as both the father and founder of desert monasticism. By the time Anthony died in AD 356, thousands of monks and nuns had been drawn to living in the desert following Anthony's example—his biographer, Athanasius of Alexandria, wrote that "the desert had become a city." The Desert Fathers had a major influence on the development of Christianity.

Antioch, when John Chrysostom was a young man, was full of ascetics and the neighbouring mountains were peopled with hermits. So great was the impulse driving men to the solitary life that at one time there was an outcry, amounting almost to a persecution, among Christians as well as pagans against those who embraced it. This was the occasion of Chrysostom's treatise against the opponents of monasticism: in the first book he dwelt upon the guilt incurred by them; the second and third were addressed respectively to a pagan and a Christian father who were opposing the wish of their sons to embrace the monastic state. He yielded to his mother's wishes and lived the ascetic life at home until her death; a scene between Chrysostom and his mother is at the beginning of the "De Sacertio".

Stone beds or Ezhadippattam with inscriptions of Jain saints Walk way along rocky cliff with guard rails to the Jaina Beds or Ekadippatham Ezhadippattam or Jaina beds is a natural cave, marked by a horizontal floor space which is laid out with well- polished rock beds that were used by Jaina ascetics. There are seventeen beds at the top marked on the floor. These carved beds have headrests cut in them in the form of a raised pillow. The oldest Tamil Brahmi inscriptions seen inscribed on the beds are dated to the 3rd century BC, although recent research by Iravatham Mahadevan dates it to the First Century BC and extending to the 10th Century AD. On one of the oldest and largest beds, the inscription in Tamil is of Tamil Brahmi script of the 1st century BC, considered as the oldest lithic record of South India.

In the Pāli Canon of Theravada Buddhism, the term "Middle Way" was used in the Dhammacakkappavattana Sutta, which the Buddhist tradition regards to be the first teaching that the Buddha delivered after his awakening. In this sutta, the Buddha describes the Noble Eightfold Path as the middle way of moderation, between the extremes of sensual indulgence and self-mortification: According to the scriptural account, when the Buddha delivered the Dhammacakkappavattana Sutta, he was addressing five ascetics with whom he had previously practiced severe austerities. Thus, it is this personal context as well as the broader context of Indian shramanic practices that gives particular relevancy to the caveat against the extreme (Pali: antā) of self- mortification (Pali attakilamatha). Later Pali literature has also used the phrase Middle Way to refer to the Buddha's teaching of dependent origination as a view between the extremes of eternalism and annihilationism.

Several authors have pointed out that the Major Rock Edicts do not have a very strong Buddhist flavour, in particular compared to the Minor Rock Edicts. The subject of the Major Rock Edicts is the Dharma, which is essentially described as a corpus of moral and social values ("compassion, liberality, thruthfulness, purity, gentleness, goodness, few sins, many vituous deeds") and neither the Buddha, nor the Samgha, nor Buddhism are ever mentioned. The only likely mention of Buddhism only appears with the word "Sramanas" ("ascetics"), who are always mentioned next to "Brahmanas", in what appears as a rather neutral enumeration of the major religious actors of the period. In the 12th Major Rock Edict, Ashoka also claims to be honouring all sects. In Major Rock Edict No.8 though, Ashoka unambiguously describes his pilgrimage to Sambodhi (40px Saṃ+bodhi, “Complete Enlightenment”), another name of Bodh Gaya, the location of the Buddha's awakening.

After Nehru's death in 1964, a lobbying group set up by business magnate Seth Dalmia, Murli Chandra Sharma of the Bharatiya Jan Sangh, M. S. Golwalkar of the Rashtriya Swayamsevak Sangh for the purpose of cow protection, began to actively engage in open political campaigns. The topic soon penetrated into popular sociopolitical discourse, and the group gradually added Rashtriya Swayamsevak Sangh, Hindu Mahasabha, Akhil Bharatiya Ram Rajya Parishad, Vishva Hindu Parishad, and other Hindu parties. All stakeholders were subsequently invited to a meeting at Delhi in late 1965, which saw three of the four principal Shaivite shankaracharyas, dozens of mahants, and other ascetics from different religious orders promise to play integral roles in a nationwide campaign to mobilize the masses. Swami Karpatri was chosen as the leader, and he advocated for a program of demonstrations and picketing, leading up to a march on Parliament in November 1966, which was approved.

The temples of the Sangam age were built out of perishable materials such as plaster, timber and brick, which is why little trace of them is found today. The only public structures of any historical importance belonging to this age that have survived to this day are the rock- beds hewn out of natural rock formation, that were made for the ascetics. The Silappatikaram and the Sangam poems such as Kaliththokai, Mullaippāṭṭu and Purananuru mention several kinds of temples such as the Puranilaikkottam or the temple at the outskirts of a city, the Netunilaikkottam or the tall temple, the Palkunrakkottam the temple on top of a hill, the Ilavantikaippalli or the temple with a garden and bathing ghat, the Elunilaimatam or a seven storeyed temple, the Katavutkatinakar or the temple city. Some of the popular festivals of this age were Karthigaideepam, Tiruvonam, Kaman vizha and Indira vizha.

The ethics of some of Prophet Muhammad's companions, who became paradigms of what can be called an early Sunni isolationism, were later adopted by Muslim ascetical groups, who would be later known as Sufis.Hamid, "Ethics of Early Muslim Ascetics", AJISS 2001: p. 101 However, unlike the early companions, who demarcated reclusion from un-Islamic practices such as monasticism and cleared it from any suggestion of divisiveness, there were those amongst the Sufis who regarded “ascetic seclusion alone as the means of attaining goodness.” In addition, some of the companions interpreted these prophetic and Qur’anic recommendations figuratively. Al-Hakim al-Tirmidhi (750-869 CE), a Sunni jurist and one of the great early authors of Sufism, discusses a report attributed to the companion and first caliph Abū Bakr al- Ṣiddīq where the latter defines ‘uzla or retreat in the bodily sense as a synonym for monasticism.

Chandraketugarh pottery (Dated 2nd century BCE - 1st century CE) with narrative figures carved on them show a couple exhibiting gymnastics by hanging on a pole like structure in the shape of a T which is held by another person. In 7th century CE, Chinese Buddhist pilgrim Xuanzhang provides evidence of pole climbing of the pillar cult which he witnessed at Allahabad, he states that hindu ascetics climbed the top of a pole situated at Allahabad clinging onto it with one hand and one foot while other hand and foot stretched out in the air and watched sunset with their heads turned right as it set which indicates a solar rite. The earliest literary known mention of Mallakhamb is in the 1135 CE Sanskrit classic Manasollasa, written by Someshvara III. A Rajput painting from 1610 CE shows athletes performing various acrobatics, including pole climbing while dancing to Raga Desahka.

Ashoka dedicated the caves of Sudama and Visvakarma to the ascetics called "Ajivikas" in the 12th year of his reign, when his religious evolution towards Buddhism was not yet fully completed. The precise identity of the Ajivikas is not well known, and it is even unclear if they were a divergent sect of the Buddhists or the Jains. Later, Ashoka built the caves of Lomas Rishi (without dated inscription, but posterior to Sudama on architectural grounds) and Karna Chopar (19th year of his reign), at a time when he had become a firm advocate of Buddhism, as known from the Edicts of Ashoka. It was initially thought that Karna Chopar may have been dedicated to the Buddhists, based on a former reading of the inscription at the entrance of the cave, corrected by Harry Falk in 2007: the new reading shows that Karna Chopar too had been dedicated to the Ajivikas.

Some minor Upanishads as well as monastic orders consider women, children, students, fallen men (those with a criminal record) and others as not qualified to become Sannyasa; while other texts place no restrictions.In practice, women for example, entered Sannyasa in enough numbers that Chanakya's Arthashastra in 3rd century BC, mentions women ascetics (प्रव्रजिता, pravrajitā) in several chapters; see for example, R. Shamasastry (Translator) Chapter 23 page 160; also page 551 The dress, the equipage and lifestyle varies between groups. For example, Sannyasa Upanishad in verses 2.23 to 2.29, identifies six lifestyles for six types of renunciates.A. A. Ramanathan, Sannyasa Upanishad The Theosophical Publishing House, Chennai, verses 2.23 - 2.29 One of them is described as living with the following possessions,Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, , page 97 Those who enter Sannyasa may choose whether they join a group (mendicant order).

The cross-legged sitting posture may have derived from earlier reliefs of cross- legged ascetics or teachers at Bharhut, Sanchi and Bodh Gaya. It has also been suggested that the cross-legged Buddhas may have derived from the depictions of seated Scythian kings from the northwest, as visible in the coinage of Maues (90-80 BCE) or Azes (57-10 BC)."It has also been suggested that the early seated Buddha images owe something to the first-century BC representations of seated kings, as seen on coins of the northwest (nos 27 and 28)." Maues sitting cross-legged and Azes sitting cross-legged in There has been a recurring debate about the exact identity of these Mathura statues, some claiming that they are only statues of Bodhisattavas, which is indeed the exact term used in most of the inscriptions of the statues found in Mathura.

Footprint worship at Shravanabelagola The Western Gangas gave patronage to all the major religions of the time; Jainism and the Hindu sects of Shaivism, Vedic Brahmanism and Vaishnavism. However scholars have argued that not all Gangas kings may have given equal priority to all the faiths. Some historians believe that the Gangas were ardent Jains.Dr. Lewis Rice, S. R. Sharma and M. V. Krishna Rao However, inscriptions contradict this by providing references to kalamukhas (staunch Shaiva ascetics), pasupatas and lokayatas (followers of Pasupatha doctrine) who flourished in Gangavadi, indicating that Shaivism was also popular. King Madhava and Harivarma were devoted to cows and brahmins, King Vishnugopa was a devout Vaishnava,Srikantha Shastri in Kamath (2001), p49 Madhava III's and Avinita's inscriptions describe lavish endowments to Jain orders and templesAdiga (2006), p249 and King Durvinita performed Vedic sacrifices prompting historians to claim he was a Hindu.

Tradition asserts that Ramananda developed his philosophy and devotional themes inspired by the south Indian Vedanta philosopher Ramanuja, however evidence also suggests that Ramananda was influenced by Nathpanthi ascetics of the Yoga school of Hindu philosophy. An early social reformer, Ramananda accepted disciples without discriminating anyone by gender, class, caste or religion (he accepted Muslims).Gerald James Larson (1995), India's Agony Over Religion, State University of New York Press, , page 116 Traditional scholarship holds that his disciples included later Bhakti movement poet-sants such as Kabir, Ravidas, Bhagat Pipa and others, however some postmodern scholars have questioned some of this spiritual lineage while others have supported this lineage with historical evidence.Schomer and McLeod (1987), The Sants: Studies in a Devotional Tradition of India, Motilal Banarsidass, , page 54Julia Leslie (1996), Myth and Mythmaking: Continuous Evolution in Indian Tradition, Routledge, , pages 117-119 His verse is mentioned in the Sikh scripture Adi Granth.

The cross-legged sitting posture may have derived from earlier reliefs of cross- legged ascetics or teachers at Bharhut, Sanchi and Bodh Gaya. It has also been suggested that the cross-legged Buddhas may have derived from the depictions of seated Scythian kings from the northwest, as visible in the coinage of Maues (90-80 BCE) or Azes (57-10 BC)."It has also been suggested that the early seated Buddha images owe something to the first-century BC representations of seated kings, as seen on coins of the northwest (nos 27 and 28)." Maues sitting cross-legged and Azes sitting cross-legged in There has been a recurring debate about the exact identity of these Mathura statues, some claiming that they are only statues of Bodhisattavas, which is indeed the exact term used in most of the inscriptions of the statues found in Mathura.

The Para Brahman (Supreme Brahman) is, states Brahma Upanishad, same as Aditya, Vishnu, Ishvara, Purusha, Prana (human breath, life force), individual Self (soul), and the "god-filled fire inside the Brahman-city of human body" where the highest Brahman shines. The shining Brahman state of the Atman has no worlds or non-worlds, no Vedas nor non-Vedas, neither gods nor non-gods, no sacrifices nor non-sacrifices, no mother nor father, no non-mother nor non- father, no relatives no non-relatives, no ascetic nor non-ascetics, neither recluse nor non-recluse, and this one highest Brahman is which shines. This Atman-Brahman lives in the space of one's heart, but a universe is in it, weaving all we experience. The same soul is ever present in all living creatures, and to know this soul through meditation is to become the highest Brahman.

From these sources have been developed the opinions, generally prevalent among scholars, that the Hasideans were strongly religious ascetics, who held strictly to halachah and loved quiet; who founded a society or sect that exercised considerable power and authority among the people; who began the war against the Syrian Greeks after being provoked into rebellion by Antiochus IV, and carried it to a triumphant conclusion. The Hasideans thus became the chief impelling force in the Jewish struggle for independence.II Maccabees 14:6 Concerning the political role of the Hasideans in this war, Wellhausen has endeavored to prove that it was almost insignificant.Die Pharisäer und die Sadducäer, Greifswald, 1874 According to him they formed an independent association existing apart from the teachers of the Law,compare I Maccabees 7:12 which attached itself to the Maccabeans after the latter had won their first success,I Maccabees 2:42 but which seized the first opportunity to make peace with Alcimus and thus left the Maccabeans in the lurch.

According to Bronkhorst this "first sermon" is recorded in several sutras, with important variations. In the Vinaya texts, and in the Dhammacakkappavattana Sutta which was influenced by the Vinaya texts, the four truths are included, and Kondañña is enlightened when the "vision of Dhamma" arises in him: "whatever is subject to origination is all subject to cessation." Yet, in the Ariyapariyesanā Sutta ("The Noble Search", Majjhima Nikaya 26) the four truths are not included, and the Buddha gives the five ascetics personal instructions in turn, two or three of them, while the others go out begging for food. The versions of the "first sermon" which include the four truths, such as the Dhammacakkappavattana Sutta, omit this instruction, showing that According to Bronkhorst, this indicates that the four truths were later added to earlier descriptions of liberation by practicing the four dhyanas, which originally was thought to be sufficient for the destruction of the arsavas.

After renouncing the world, the ascetic's financial obligations and property rights were dealt by the state, just like a dead person.See , ' Viṣṇu Smriti in verse 6.27, for example, states that if a debtor takes Sannyasa, his sons or grandsons should settle his debts.Law of Debt Vishnu Smriti, Julius Jolly (Translator), page 45 As to the little property a Sannyasin may collect or possess after renunciation, Book III Chapter XVI of Kautiliya's Arthashastra states that the property of hermits (vánaprastha), ascetics (yati, sannyasa), and student bachelors (Brahmachári) shall on their death be taken by their guru, disciples, their dharmabhratri (brother in the monastic order), or classmates in succession.Arthashastra - CHAPTER XVI: RESUMPTION OF GIFTS, SALE WITHOUT OWNERSHIP AND OWNERSHIP Book III, Wikisource Although a renouncer's practitioner's obligations and property rights were reassigned, he or she continued to enjoy basic human rights such as the protection from injury by others and the freedom to travel.

The Theravāda Vinaya and the Catusparisat-sūtra also speak of the conversion of Yasa, a local guild master, and his friends and family, who were some of the first laypersons to be converted and to enter the Buddhist community. The conversion of three brothers named Kassapa followed, who brought with them five hundred converts who had previously been "matted hair ascetics," and whose spiritual practice was related to fire sacrifices. According to the Theravāda Vinaya, the Buddha then stopped at the Gayasisa hill near Gaya and delivered his third discourse, the Ādittapariyāya Sutta (The Discourse on Fire), in which he taught that everything in the world is inflamed by passions and only those who follow the Eightfold path can be liberated. At the end of the rainy season, when the Buddha's community had grown to around sixty awakened monks, he instructed them to wander on their own, teach and ordain people into the community, for the "welfare and benefit" of the world.

Ascetics of the Śvētāmbara tradition wear a small mask to avoid taking in tiny insects. The observation of three or the controls of mind, speech and body and five samiti are designed to help the monks in observing the vow of Ahimsa faultlessly. A monk is required to cultivate the habit of carefulness (samti), in respect of the following five particulars:- #walking, so as not to injure any living being; #speech, so as not to cause pain to any one by offensive, disagreeable language, or by a careless use of words having a tendency to incite others to violent deeds; #eating, so as not to cause injury to any living being; #handling things — the water gourd, books and the feather whisk, with which there is a great danger of injury to small insects; and #evacuation and disposal of faeces, urine, and the like. The entire day of a Jain monk is spent in ensuring that he observes his vow of ahimsa through mind, body and speech faultlessly.

His residence at Leuven, where he lectured at the University, exposed Erasmus to much criticism from those ascetics, academics and clerics hostile to the principles of literary and religious reform and to the loose norms of the Renaissance adherents to which he was devoting his life. In 1517, he supported the foundation at the University, by his friend Hieronymus van Busleyden, of the Collegium Trilingue for the study of Hebrew, Latin, and Greek – after the model of the College of the Three Languages at the University of Alcalá. However, feeling that the lack of sympathy that prevailed at Leuven at that time was actually a form of mental persecution, he sought refuge in Basel, where under the shelter of Swiss hospitality he could express himself freely. Admirers from all quarters of Europe visited him there and he was surrounded by devoted friends, notably developing a lasting association with the great publisher Johann Froben.

Ravindra S Khare (1985), The Untouchable as Himself, Cambridge University Press, , pages 41-45 The 20th- century version, prevalent in the texts of Dalit community, concurs with the parts about pure speech and resolving spiritual doubts. However, they differ in the rest. The texts and the prevalent beliefs of the Dalit community hold that Ravidas rejected the Hindu Vedas, he was opposed by the Brahmins and resisted by the caste Hindus as well as Hindu ascetics throughout his life, and that some members of the Dalit community have believed Ravidas was an idol worshipper (saguni bhakti saint) while other 20th century texts assert that Ravidas rejected idolatry.Ravindra S Khare (1985), The Untouchable as Himself, Cambridge University Press, , pages 46-53, 163-164 For example, the following hymn of Ravidas, present in Guru Granth Sahib, support such claims where he rejects Vedas and the belief that taking a ritualistic bath can make someone pure.

His mother's name was Mawia bint Awf bin Geshem. The son of al-Nu'man II ibn al- Aswad, he succeeded his father either immediately upon his death in 503 or after a short interregnum by Abu Ya'fur ibn Alqama. He is one of the most renowned Lakhmid kings, and is known for his military achievements. These started before he was crowned a king, during the Anastasian War, with a raid in Palaestina Salutaris and Arabia Petraea in the year 503, capturing a large number of Romans.John Binns, Ascetics and ambassadors of Christ: the monasteries of Palestine, 314-631. p.113; Frank R. Trombley, J. W. Watt, The chronicle of pseudo-Joshua the Stylite (the margin) p.108; Cyril of Scythopolis, Life of John the Hesychast, 211. 15-20 Mundhir's raids covered the area between Euphrates from the east up to Egypt in the westProcopius I. xvii. 41; Rothstein, Dynastie der Lahmiden, p.

Samuel states that transgressive and antinomian tantric practices developed in both Buddhist and Brahmanical (mainly Śaiva ascetics like the Kapalikas) contexts and that "Śaivas and Buddhists borrowed extensively from each other, with varying degrees of acknowledgement." According to Samuel, these deliberately transgressive practices included, "night time orgies in charnel grounds, involving the eating of human flesh, the use of ornaments, bowls and musical instruments made from human bones, sexual relations while seated on corpses, and the like." According to Samuel, another key element of in the development of tantra was "the gradual transformation of local and regional deity cults through which fierce male and, particularly, female deities came to take a leading role in the place of the yaksa deities." Samuel states that this took place between the fifth to eighth centuries CE. According to Samuel, there are two main scholarly opinions on these terrifying goddesses which became incorporated into Śaiva and Buddhist Tantra.

According to James Lochtefeld – a scholar of Indian religions, the phrase Kumbh Mela and historical data about it is missing in early Indian texts. However, states Lochtefeld, these historical texts "clearly reveal large, well-established bathing festivals" that were either annual or based on the twelve-year cycle of planet Jupiter. Manuscripts related to Hindu ascetics and warrior-monks – akharas fighting the Islamic Sultanates and Mughal Empire era – mention bathing pilgrimage and a large periodic assembly of Hindus at religious festivals associated with bathing, gift-giving, commerce and organisation. An early account of the Haridwar Kumbh Mela was published by Captain Thomas Hardwicke in 1796 CE. Hindu pilgrims heading to the Kumbh Mela site According to James Mallinson – a scholar of Hindu yoga manuscripts and monastic institutions, bathing festivals at Prayag with large gatherings of pilgrims are attested since "at least the middle of the first millennium CE", while textual evidence exists for similar pilgrimage at other major sacred rivers since the medieval period.

Patrick Olivelle (2005), Manu's Code of Law, Oxford University Press, , page 212 The text states that teaching is best, and ranks the accepting of gifts as the lowest of the six. In the times of adversity, Manusmriti recommends that a Brahmin may live by engaging in the occupations of the warrior class, or agriculture or cattle herding or trade. Of these, Manusmriti in verses 10.83–10.84 recommends a Brahmin should avoid agriculture if possible because, according to Olivelle translation, agriculture "involves injury to living beings and dependence of others" when the plow digs the ground and injures the creatures that live in the soil.Patrick Olivelle (2011), Ascetics and Brahmins: Studies in Ideologies and Institutions, Anthem, , page 39 However, adds Manusmriti, even in the times of adversity, a Brahmin must never trade or produce poison, weapons, meat, soma, liquor, perfume, milk and milk products, molasses, captured animals or birds, beeswax, sesame seeds or roots.

E. A. Wallis Budge, who visited Rabban Hormizd Monastery in 1890, describes the monastery with these words: > Rabban Hormizd Monastery is built half about half way up the range of > mountains which encloses the plain of Mosul on the north, and stands in a > sort of amphitheatre, which is approached by a rocky path that leads through > a narrow defile; this path has been paved by generations of monks. The > church is of stone and is of a dusky red colour ; it is built upon an > enormous rock. In the hills round about the church and buildings of the > monastery are rows of caves hewn out of the solid rock, in which the stern > ascetics of former generations lived and died. > They have neither doors nor any protection from the inclemency of the > weather, and the chill which they strike into the visitor gives an idea of > what those who lived in them must have suffered from the frosts of winter > and the drifting rain.

Prayer, above all, in its stricter meaning, is a means of attaining perfection; special devotions approved by the Church and the sacramental means of sanctification have a special reference to the striving after perfection (frequent confession and communion). Ascetics proves the necessity of prayer (2 Corinthians 3:5) and teaches the mode of praying with spiritual profit; it justifies vocal prayers and teaches the art of meditating according to the various methods of St. Peter of Alcantara, of St. Ignatius, and other saints, especially the "tres modi orandi" of St. Ignatius. An important place is assigned to the examination of conscience, because ascetical life wanes or waxes with its neglect or careful performance; without this regular practice, a thorough purification of the soul and progress in spiritual life are out of the question. It centres the searchlight of the interior vision on every single action: all sins, whether committed with full consciousness or only half voluntarily, even the negligences which, though not sinful, lessen the perfection of the act, all are carefully scrutinized (peccata, offensiones, negligentioe; cf.

An Avadhuta monk meditates all the time on his own nature, receives food from anyone who gives it to him. The text is notable for an operating manual-like presentation with a melange of subjects in a disorderly fashion, such as the rites of renunciation before becoming a monk,Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, Rodopi, , pages 96-97 abrupt verses reminding ascetics not to speak to women, another set reminding them not to perform divine worship of any kind, never recite mantras, never take food that has been offered before idols, never accept metal objects, poison or weapons as donation, and instructions such as, The first chapter of the Sannyasa Upanishad is identical to the first chapter of the ancient Kathashruti Upanishad. The text also references and includes fragments of Sanskrit text from the medieval era Hindu text Yoga Vasistha, as well as other Upanishads. The date or author of Sannyasa Upanishad is unknown, but other than the chapter 1 it includes from Kathashruti Upanishad, the rest of the text is likely a late medieval era text.

The time of commission of the second celebration of All Russian Saints Athanasius was nominated on July 29 - the day after the commemoration of the Holy Equal to the Apostles Prince Vladimir, the Baptist of Russia. In this case, the "feast of our equal-to-apostle Forefeast will be like for the holiday of All Saints, blossoming in the land in which it is saving the seeds of all the Orthodox faith". Athanasius also suggested that the next day after a holiday to remember "polyonymous host, though not even glorified to the church honoring, but great and marvelous ascetics and saints, as well as builders of Holy Russia and a variety of figures of church and state", to thereby, the second celebration of all Russian saints solemnly committed in the whole Russian Church for three days. It was only in 1946 published a "Service to all the saints in the Shone Forth in the Russian Land", published by the Moscow Patriarchate, and then began the widespread celebration of the memory of all Russian saints in our Church.

Garry Wills, in his book Papal Sin: Structures of Deceit, argued that the imposition of celibacy among Catholic priests played a pivotal role in the cultivation of the Church as one of the most influential institutions in the world. In his discussion concerning the origins of the said policy, Wills mentioned that the Church drew its inspiration from the ascetics, monks who devote themselves to meditation and total abstention from earthly wealth and pleasures in order to sustain their corporal and spiritual purity, after seeing that its initial efforts in propagating the faith were fruitless. The rationale behind such strict policy is that it significantly helps the priests perform well in their religious services while at the same time following the manner in which Jesus Christ lived his life. Moreover, the author also mentioned that although the said policy insists on helping priests focus more on ecclesiastical duties, it also enabled the Church to control the wealth amassed by the clerics through their various religious activities, hence contributing to the growing power of the institution.

Michell 1995, pp. 220-223 These narrate the story of Shiva and Vishnu together challenging the "learned sages, ascetics and their wives" in the forest, by appearing in the form of a beautiful beggar that dances (bhikshatanamurti) and a beautiful girl that seduces (Mohini) respectively. Another set of frescoes are secular depicting temple festivities and daily life of people, while a stretch narrates the story of Hindu saints named Manikkavachakar and Mukunda.Michell 1995, pp. 222-233 The shrine had artwork narrating the Devi Mahatmya, a classic Sanskrit text of Shaktism tradition. However, in 1972, these were removed given their dilapidated state. These were replaced with a different story.Michell 1995, pp. 222-223 Other parts of the paintings and shrine also show great damage. The sanctum of the Shivakamasundari shrine is dedicated to Devi, where she is Shiva's knowledge (jnana shakti), desire (iccha sakti), action (kriya sakti) and compassion (karuna sakti). The oldest Shivakamasundari sculpture at the site representing these aspects of the goddess has been dated to the king Parantaka I period, about 950 CE.

His love is with the instructions which he received from his teacher (575-577). He requests her therefore to go together with Jompong Larang in order to return the gifts to the princess and to comfort her. He prefers to life in celibacy and to keep to the lessons which he received during his recent trip to Central Java, in the district of religious schools on the slopes of the Merbabu (here called gunung Damalung and Pamrihan), where, as one of the friars, he communicated with hermits and ascetics, following the teachers indicated as dewaguru, pandita, and purusa (593-606). What his mother requests from him is bad, she shows him the way to death and the cemetery, and ultimately to hell (608-624). He goes on to explain his background as a fatherless child, with a mother who went the wrong way, as a consequence of the fact that his grandmother did not uphold the taboos (pantang) when his mother was pregnant: she ate banana flowers and beunteur fish, as well as fish about to spawn, and she suffered from “squirrel convulsion” (625-640). “That is why it has come to this”.

The Thracians did not describe themselves by name; terms such as Thrace and Thracians are simply the names given them by the Greeks.The Cambridge Ancient History, Volume 3, Part 2: The Assyrian and Babylonian Empires and Other States of the Near East, from the Eighth to the Sixth Centuries BC by John Boardman, I. E. S. Edwards, E. Sollberger, and N. G. L. Hammond ,,1992,page 597: "We have no way of knowing what the Thracians called themselves and if indeed they had a common name...Thus the name of Thracians and that of their country were given by the Greeks to a group of tribes occupying the territory..." Divided into separate tribes, the Thracians did not form any lasting political organizations until the founding of the Odrysian state in the 4th century BC. Like Illyrians, the locally ruled Thracian tribes of the mountainous regions maintained a warrior tradition, while the tribes based in the plains were purportedly more peaceable. Recently discovered funeral mounds in Bulgaria suggest that Thracian kings did rule regions of Thrace with distinct Thracian national identity. During this period, a subculture of celibate ascetics called the Ctistae lived in Thrace, where they served as philosophers, priests, and prophets.

Ten years later the usage is confirmed in the anonymous travelogue of seven monks that set out from Jerusalem to visit the famous ascetics in Egypt, wherein they report that they "saw Joseph's granaries, where he stored grain in biblical times."Historia monachorum in Aegypto 18.3; ed. Preuschen 1897, 79; ed. Festugière 1971, 115; trans. Russell 1980, 102. There is also a Latin version by Rufinus, which includes "additions and alterations appropriate to a man who had seen the places and people for himself and regarded the experience as the most treasured of his life" (Russell 1981, 6). Rufinus seems a little less clear: "There is a tradition that these sites, which they call the storehouses (') of Joseph, are where Joseph is said to have stored up the grain. Others say it is the Pyramids themselves in which it is thought that the grain was collected" (PL 21:440; ed. Schulz-Flügel 1990, 350). This late 4th century usage is further confirmed in a geographical treatise of Julius Honorius, perhaps written as early as 376 CE,Beazley 1897, 73, says "writing in 376"; Nicolet 1991, 96, has "perhaps prior to A.D. 376"; and Brill's New Pauly (Leiden, 2005), s.v. Iulius [= 6:1082] has "4th/5th cents." which explains that the Pyramids were called the "granaries of Joseph" (').