He said the authorities helped evacuate those Renouncers who were wounded to a hospital in Lashkar Gah.
|
|
The mainstream Taliban are worried that the Renouncers, who dress and look like other Taliban, have been infiltrating their ranks.
|
|
But several police officials there confirmed that the government had helped transfer wounded Renouncers to the hospital after the fighting last week.
|
|
Renouncers should also consider the costs of hiring a tax preparer to assist with preparing or amending tax returns when calculating the tab for expatriation.
|
|
In retaliation, the Renouncers began their own suicide attack against the Taliban at a bazaar in the district, according to Abdul Salam Afghan, a spokesman for the Helmand police.
|
|
The Renouncers are followers of Mullah Mohammad Rasoul, who split with the main Taliban group after revelations in 2015 that the former Taliban leader, Mullah Muhammad Omar, had long been dead.
|
|
In all, 11 of the Renouncers and 10 of the mainstream Taliban were killed in the fighting, which was still flaring this week in the area of the bazaar, in Seminar Dasht village.
|
|
The year between the launch of Donald Trump's presidential campaign and Britain's decision to withdraw from the European Union was enough time for conservative elites to divide themselves between Trump supporters and apologists, on the one hand, and Trump renouncers on the other.
|
|
Yet the conflict that most preoccupies this novel flares not between republicans and loyalists or between Catholics and Protestants—Burns, who grew up in North Belfast, uses vague aliases like "renouncers" and "the opposite religion" to take the edge off the novel's historical specificity—but between the girl and her community.
|
|
" The sick or the injured think twice about going to the hospital, because any involvement with the authorities could lead to being forced to turn informant—or just appearing to have been turned—and "either way sooner or later, courtesy of the renouncers, your corpse would be the latest to be found up an entry with a tenner in its hand and the bullets in its head.
|
|
He describes the social context of Indian Jain renouncers, a group of itinerant celibate renouncers living an ascetic life of spiritual purification and salvation. The Jainist interpretation of the doctrine of ahimsa (an extremely rigorous application of principles of nonviolence) influences the diet of Jain renouncers and compels them to avoid preparing food, as this could potentially involve violence against microscopic organisms. Since Jain renouncers do not work, they rely on food donations from lay families within the Jain community. However, the former must not appear to be having any wants or desires, and only very hesitantly and apologetically receives the food prepared by the latter.
|
|
185 Married people, however, are advised not to worship Dhumavati. It is said that her worship creates a feeling of wanting solitude and distaste of worldly things, which is considered as highest characteristics of a spiritual quest. Thus, Dhumavati's worship is appropriate for world renouncers who roam as lone wanderers and widows who parallel the life of world renouncers. Dhumavati is also described a being partial to single persons and especially partial to widows.
|
|
54, 154–155, 180. Both the renouncers and the laypeople of Jain faith reject meat, fish, alcohol and honey as these are believed to harm large or minuscule life forms.Laidlaw pp. 166–167.
|
|
The text describes the monk as a Jivanmukta, a liberated soul while alive, and Videhamukta is liberation in afterlife. The text was likely composed in the centuries preceding the start of common era. It is notable for the use of words Yogin and calling renouncers by that epithet.
|
|
It was during this time of the 5th century BCE that Siddhartha Gautama was born and devised his own way of teaching. His path to enlightenment lay somewhere between the two extremes; different from the lavish and structured lifestyle of Brahmin priesthood, as well as the harsh and isolated lifestyle of the renouncers. Because he took a sort of middle of the road approach in his own teachings, it became known as the Middle Path. At the time he started sharing his teachings, there was a good number of people that had grown tired of the extreme positions offered by the priests and renouncers, but were still dedicated to their faith and achieving enlightenment, and because of this his teachings were widely accepted.
|
|
Swami Hariharanand Public School site Pujya Gita Bharatiji is a Mahamandaleshwar of the Nirvani Akhada. The Nirvani Akhada is made up of about two thousand renouncers. Pujya Guruji is the first woman in history to have the honor of being selected a Mahamandaleshwar. She is also the author of many books, the most famous being 'Guru Gita'.
|
|
Achieving moksha or liberation is the highest goal of life for the Jains. Jain monastics and renouncers of worldly life are highly revered, especially Bahubali, a king who turned into an ascetic. His virtues are greatly extolled in legends. Huge, monolithic statues have been erected by the Jain Bunts in his honor throughout their recorded history.
|
|
Shaiva sadhus are renunciates devoted to Shiva, and Vaishnava sadhus are renouncers devoted to Vishnu (or his avatar like Rama or Krishna). The Vaishnava sadhus are sometimes referred to as vairagis. Less numerous are Shakta sadhus, who are devoted to Shakti. Within these general divisions are numerous sects and subsects, reflecting different lineages and philosophical schools and traditions often referred to as "sampradayas".
|
|
Kinsley (1997), p. 186 Though traditional devotees of Dhumavati (world renouncers and Tantrikas) worship at the Varanasi temple, here the goddess transcends her traditional role as "the inauspicious, dangerous goddess who can be approached only by heroic tantric adepts".Kinsley (1997), p. 187 Dhumavati acquires the role of a local guardian deity, or village deity, who protects the locals and even married couples worship her.
|
|
This sanctuary has become a site of pilgrimage where ecstatic dance practices take place. In addition, it is also an ecumenical center, as Hindus still play an important part in the rituals. Finally, Sehwan Sharif is a gathering place for gyrovague renouncers, used to be called “qalandars” and are now most often referred to as “malangs.” One of his most recent research interests is in “Hindu Sufism” in Pakistan and India.
|
|
The station of Zuhd, translated "renunciation", concerns that which is permitted and is at hand, and the obligatory action of relinquishing all desire for that which is prohibited as well as that which is uncertain. There exist three ranks of renouncers. The first consists of those who feel no joy at worldly things acquired or grief over worldly things missed. The second rank consists of those who have realized renunciation.
|
|
The last chapter of the text declares that the verses that follow are from other texts. The compiled verses describe the observed diversity of behaviors among those who have renounced. Renouncers, states the text, include those who have renounced in name only, are quarrelsome and are still attached to worldly things, in contrast to those who reside in their inner world, with self-knowledge and are kind. The fourth chapter is notable for socio-cultural topics from the renouncer's point of view.
|
|
The disqualified from monasteries, according to Brihat-Sannyasa Upanishad, include criminals (homicide), people suffering from contagious diseases such as consumption (tuberculosis), crippled, alcoholics, eunuchs and others. However, states the text in verse 251, that these people may renounce, on their own, when in mortal danger. The text identifies six types of renouncers – Kuticaka, Bahudaka, Hamsa, Paramahamsa, Turiyatita and Avadhuta. Kutichaka is the monk who retains his sacred thread, his topknot hair style, his contacts with his family members and eats at one place.
|
|
The latter states that true Kurukshetra is Avimuktam – a place that Shiva never left and a part of Varanasi (Banaras). This place, recommends the text, is for all those renouncers who after having wandered places, can stay in. This is the place, asserts the Upanishad, where Rudra imparts the moksha knowledge just when the last vital breaths of the dying are departing, leading one to videhamukti. This place is a spiritual seat of all living beings (holy), asserts the text, a place to revere and not leave.
|
|
Her ugly form teaches the devotee to look beyond the superficial, to look inwards and seek the inner truths of life. Dhumavati is described as a giver of siddhis (supernatural powers), a rescuer from all troubles, and a granter of all desires and rewards, including ultimate knowledge and moksha (salvation). Her worship is also prescribed for those who wish to defeat their foes. Dhumavati's worship is considered ideal for unpaired members of society, such as bachelors, widows, and world renouncers as well as Tantrikas.
|
|
The Parabrahma Upanishad () is one of the medieval era minor Upanishads of Hinduism composed in Sanskrit. The text is attached to the Atharvaveda, and is one of the 20 Sannyasa (renunciation) Upanishads. The Parabrahma Upanishad primarily describes the tradition of the sacred thread and topknot hair tuft worn by housesholders and why both are abandoned by Sannyasi after they have renounced for monastic lifestyle in the Hindu Ashrama system. The text asserts that knowledge is the inner sacrificial string of the renouncers, and knowledge is their true topknot.
|
|
Ashrama Upanishad identified various types of Sannyasi renouncers based on their different goals: Kutichaka – seeking atmospheric world; Bahudaka – seeking heavenly world; Hamsa – seeking penance world; Paramahamsa – seeking truth world; and Turiyatitas and Avadhutas seeking liberation in this life. In some texts, such as Sannyasa Upanishad, these were classified by the symbolic items the Sannyasins carried and their lifestyle. For example, Kutichaka sannyasis carried triple staffs, Hamsa sannyasis carried single staffs, while Paramahamsas went without them. This method of classification based on emblematic items became controversial, as anti-thematic to the idea of renunciation.
|
|
In India, Buddhism emerged during a somewhat tumultuous time for the long-standing practices of Brahmanical Hinduism laid out in the Vedas and Upanishads. Shortly before the emergence of Buddhism a group of philosophical thinkers and holy men decided that they no longer bought into the often class based practices of the Vedas, and abandoned the old teachings and practices of the Brahmins. Renouncers, as they came to be known, rejected the authority of the Brahmin priests. They did not wish to live the rigid and highly structured lives laid out for priests.
|
|
All of them carry a symbol or sign of Vishnu, internally through their virtuous conduct, and externally as an emblem that is a reminder. All pursue the study of Vedanta philosophy. However, unlike other Sannyasa Upanishads which suggest gradual abandonment of all emblematic articles, the Shatyayaniya Upanishad asserts that all four renouncers carry the emblem of Vishnu, but the lifestyle – such as how they find food for survival – for these four types of Vaishnava monks is different. The date or author of Shatyayaniya Upanishad is unknown, but given its literary style and the texts it references, it is likely a medieval era text.
|
|
In the sixth and final chapter, Yajnavalkya lists exemplars of Paramahamsas, the highest renouncers: the sages Samvartaka, Aruni, Svetaketu, Durvasa, Ribhu, Nidagha, Jadabharata, Dattatreya and Raivataka. The Paramahamsas do not carry articles or show signs that suggest they have renounced, their conduct is concealed, they may only seem insane. They do not carry staves, nor bowl, nor hair tuft, nor sacred thread, but they are the ones who seek after the Atman (self, soul). The Paramahamsa is the renouncer who seeks his own self, abandons impure acts and evil within, who devotes himself to meditating on the Atman and the Brahman.
|
|
During the monsoon season, asserts the text, when the Inner Self (Vishnu) is asleep, the monk need not shave his head and he should suspend wandering from place to place. In other months, he should travel while reflecting on Vishnu, sleep in temples, fire halls of towns, in caves and solitary abandoned places. This is the highest Vaishnava state, states the text, and the monk should never abandon this state, as the patient journey of monk life leads him to becoming a master of himself, attaining the highest Brahman, the Lord Vishnu. The text identifies four types of (Vaishnava) renouncers – Kuticaka, Bahudaka, Hamsa and Paramahamsa.
|
|
William Gurnall (161612 October 1679) was an English author and Anglican clergyman born at King's Lynn, Norfolk, where he was baptised on 17 November 1616. He was educated at the free grammar school of his native town, and in 1631 was nominated to the Lynn scholarship in Emmanuel College, Cambridge, where he graduated BA in 1635 and MA in 1639. He was made rector of St Peter and St Paul's Church, Lavenham in Suffolk in 1644; and before he received that appointment he seems to have officiated, perhaps as curate, at Sudbury. At the Restoration he signed the declaration required by the Act of Uniformity 1662, and on this account he was the subject of a libellous attack, published in 1665, entitled Covenant-Renouncers Desperate Apostates.
|
|
A sadhu in yoga position, reading a book in Varanasi The term sadhu (Sanskrit: साधु) appears in Rigveda and Atharvaveda where it means "straight, right, leading straight to goal", according to Monier Monier-Williams.Sadhu, Monier Williams Sanskrit English Dictionary with Etymology, Oxford University Press, page 1201 In the Brahmanas layer of Vedic literature, the term connotes someone who is "well disposed, kind, willing, effective or efficient, peaceful, secure, good, virtuous, honourable, righteous, noble" depending on the context. In the Hindu Epics, the term implies someone who is a "saint, sage, seer, holy man, virtuous, chaste, honest or right". The Sanskrit terms sādhu ("good man") and sādhvī ("good woman") refer to renouncers who have chosen to live lives apart from or on the edges of society to focus on their own spiritual practices.
|
|
However, all Sannyasa texts including the Shatyayaniya Upanishad emphasize nondualism, same renunciation rites and outlook, the use of yoga, meditation on Om and Brahman as the ultimate reality, pursuit of living liberation, a virtuous simple life that journeys towards and with self-knowledge, with Shatyayaniya calling Vishnu as the "very self, and into whom the renouncers enter, liberated". The Shatyayaniya text extensively references and includes hymn fragments from the Vedas and ancient Principal Upanishads of Hinduism. It opens, for example, with verses from section 6.34 of the Maitri Upanishad, stating "the mind alone is the cause of people's bondage" and suffering, and the mind alone is also the cause of their liberation. It is the mind of man that is the eternal mystery and one that shapes his future course, states its third verse, again referencing the Vedic literature.
|
|
The religious status of women is a very important aspect of the history of the religion and one of the most critical issues between the oldest religious divisions of the religion, Svetambar and Digambar. The major distinction between these two divisions is the position of women in their societies. Digambar Jains believe that women are not capable of being enlightened, while Svetambar Jains have opposite beliefs, believing that women are able to become renouncers, are capable of enlightenment and can become religious role models. Women, especially among Svetambar Jains, are believed to be deceitful, and that this characteristic is the main foundation of their character, to the extent that rebirth as a woman is a consequence of being deceitful in a former life. One of their sacred texts states: “As the result of manifesting deception, a man in this world becomes a woman.
|
|