Govinda ( transl. “finder or observer of cattle” ), also rendered Govind , Gobinda and Gobind , is an epithet of Vishnu and is also used for his avatars such as Krishna . The name appears as the 187th and the 539th name of Vishnu in the Vishnu Sahasranama . The name is also popularly addressed to Krishna, referring to his youthful activity as a cowherd boy.
21-526: In the word "Govinda", "Govu" means Indriyas . Govinda therefore means the all-pervading, omnipresent ruler of the sense organs, or Indriyas . "Govu" also means ' Vedas '. Hence Govinda is the supreme being who can be known through the Vedas. Govinda can also be translated as "protector of cows". Govinda is a name of Krishna and also appears as the 187th and 539th name of Vishnu in the Vishnu Sahasranama ,
42-582: A Buddhist term that has been translated as "sense base", "sense-media" or "sense sphere". In Buddhism, there are six internal sense bases (Pali: ajjhattikāni āyatanāni ; also known as, "organs", "gates", "doors", "powers" or "roots" ) and their corresponding six external sense bases ( bāhirāni āyatanāni or "sense objects"; also known as vishaya or "domains" ). There are six internal-external (organ-object) saḷāyatana (Pāli; Skt. ṣaḍāyatana ), pairs of sense bases: Buddhism and other Indian epistemologies identify six "senses" as opposed to
63-474: A musical instrument: Relatedly, the Visuddhimagga and other post-canonical Pali commentaries caution against one spiritual faculty overpowering and inhibiting the other four faculties, and thus generally recommend modifying the overpowering faculty with the investigation of states (see dhamma vicaya ) or the development of tranquillity ( samatha ). Moreover, these commentaries especially recommend that
84-486: Is not inherent to these sense bases but is due to the "fetters" (here identified as "desire and lust") that arise when there is contact between a sense organ and sense object. In the " Fire Sermon " ( Adittapariyaya Sutta , SN 35.28), delivered several months after the Buddha's awakening , the Buddha describes all sense bases and related mental processes in the following manner: The Buddha taught that, in order to escape
105-425: Is one of the seven sets of qualities lauded by the Buddha as conducive to Enlightenment . SN 48.10 is one of several discourses that characterizes these spiritual faculties in the following manner: In SN 48.51, the Buddha declares that, of these five faculties, wisdom is the "chief" ( agga ). In AN 6.55, the Buddha counsels a discouraged monk, Sona, to balance or "tune" his spiritual faculties as one would
126-628: Is the Sanskrit and Pali term for physical strength or ability in general, and for the senses more specifically. The term literally means "belonging to Indra ," chief deity in the Rig Veda and lord of the Trāyastriṃśa heaven (also known as Śakra or Sakka in Buddhism) hence connoting supremacy, dominance and control, attested in the general meaning of "power, strength" from the Rig Veda . In Buddhism ,
147-705: The 1,000 names of Vishnu. According to Adi Shankara 's commentary on Vishnu Sahasranama , translated by Swami Tapasyananda , Govinda has four meanings: In the Brahma Samhita , Krishna is praised as Govinda, who is eternal and origin of all living beings. Maharishi Mahesh Yogi, in his commentary on the Bhagavad-Gita, states that Govinda means "master of the senses". An 8th century Hindu devotional composition called " Moha Mudgara ", composed by Adi Shankara, summarises: "If one just worships Govinda, one can easily cross this great ocean of birth and death." This refers to
168-451: The 22 phenomenological faculties. Thus, for instance, in the Abhidhamma there are references to the "eightfold form -faculty" ( aṭṭhavidhaṃ indriya-rūpaṃ ) which includes the first five sensory faculties (eye, ear, nose, tongue and body faculties) plus the three physical faculties (femininity, masculinity and vitality). Salayatana Āyatana ( Pāli ; Sanskrit : आयतन) is
189-459: The Buddha likens the internal sense bases to an "empty village" and the external sense bases to "village-plundering bandits." Using this metaphor, the Buddha characterizes the "empty" sense organs as being "attacked by agreeable & disagreeable" sense objects. Elsewhere in the same collection of discourses ( SN 35.191), the Buddha's Great Disciple Sariputta clarifies that the actual suffering associated with sense organs and sense objects
210-554: The Buddha identifies that craving arises from sensations that result from contact at the six sense bases (see Figure 2 below). Therefore, to overcome craving and its resultant suffering, one should develop restraint of and insight into the sense bases. Throughout the Pali Canon , the sense bases are referenced in hundreds of discourses. In these diverse discourses, the sense bases are contextualized in different ways including: In "The Vipers" discourse ( Asivisa Sutta , SN 35.197),
231-520: The Sutta Pitaka, six sensory faculties are referenced in a manner similar to the six sense bases . These faculties consist of the five senses with the addition of "mind" or "thought" ( manas ). The first five of these faculties are sometimes referenced as the five material faculties (e.g., pañcannaṃ indriyānaṃ avakanti ). In the Abhidhamma Pitaka , the notion of indriya is expanded to
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#1732855153612252-514: The Western identification of five. In Buddhism, "mind" denotes an internal sense organ which interacts with sense objects that include sense impressions , feelings , perceptions and volition . In the Four Noble Truths , the Buddha identifies that the origin of suffering (Pali, Skt.: dukkha ) is craving (Pali: taṇhā ; Skt.: tṛṣṇā ). In the chain of Dependent Origination ,
273-473: The belief that worshipful adoration of Vishnu or Krishna can lead believers out of the cycle of reincarnation ( samsara ) and lead them into an eternal blissful life in Vaikuntha , 'the supreme abode situated beyond this material world' where Govinda (Vishnu) resides. The composition expresses the value of inner devotion to Vishnu. Indriya Indriya (literally "belonging to or agreeable to Indra ")
294-472: The dangers of the sense bases, one must be able to apprehend the sense bases without defilement . In "Abandoning the Fetters" ( SN 35.54), the Buddha states that one abandons the fetters "when one knows and sees ... as impermanent " (Pali: anicca ) the six sense organs, objects, sense- consciousness , contact and sensations . Similarly, in "Uprooting the Fetters" (SN 35.55), the Buddha states that one uproots
315-606: The fetters "when one knows and sees ... as nonself " ( anatta ) the aforementioned five sextets. To foster this type of penetrative knowing and seeing and the resultant release from suffering, in the Satipatthana Sutta ( MN 10) the Buddha instructs monks to meditate on the sense bases and the dependently arising fetters as follows: The Vimuttimagga , the Visuddhimagga , and associated Pali commentaries and subcommentaries all contribute to traditional knowledge about
336-604: The five spiritual faculties be developed in counterbalancing dyads: The commentator Buddhaghosa adds: In SN 48.43, the Buddha declares that the five spiritual faculties are the Five Powers and vice versa. He uses the metaphor of a stream passing by a mid-stream island; the island creates two streams, but the streams can also be seen as one and the same. The Pali commentaries remark that these five qualities are "faculties" when used to control their spheres of influence, and are "powers" when unshakeable by opposing forces. In
357-436: The sense bases. When the Buddha speaks of "understanding" the eye, ear, nose, tongue and body, what is meant? According to the first-century CE Sinhalese meditation manual, Vimuttimagga , the sense organs can be understood in terms of the object sensed, the consciousness aroused, the underlying "sensory matter," and an associated primary or derived element that is present "in excess." These characteristics are summarized in
378-442: The sense organs in terms of the following four factors: Thus, for instance, it describes the eye as follows: In regards to the sixth internal sense base of mind ( mano ), Pali subcommentaries (attributed to Dhammapāla Thera) distinguish between consciousness arising from the five physical sense bases and that arising from the primarily post- canonical notion of a "life-continuum" or "unconscious mind" ( bhava ṅ ga-mana ): In
399-465: The table below. The compendious fifth-century CE Visuddhimagga provides similar descriptors, such as "the size of a mere louse's head" for the location of the eye's "sensitivity" (Pali: pasāda ; also known as, "sentient organ, sense agency, sensitive surface"), and "in the place shaped like a goat's hoof" regarding the nose sensitivity ( Vsm . XIV, 47–52). In addition, the Visuddhimagga describes
420-480: The term refers to multiple intrapsychic processes and is generally translated as "faculty" or, in specific contexts, as "spiritual faculty" or "controlling principle." In Buddhism, depending on the context, indriya traditionally refers to one of the following groups of faculties: In the Pali Canon 's Sutta Pitaka , indriya is frequently encountered in the context of the "five spiritual faculties" (Pali: pañc' indriyāni ): Together, this set of five faculties
441-499: The twenty-two "phenomenological faculties" or "controlling powers" (Pali: bāvīsati indriyāni ) which are: According to the post-canonical Visuddhimagga , the 22 faculties along with such constructs as the aggregates , sense bases , Four Noble Truths and Dependent Origination are the "soil" of wisdom ( paññā ). At times in the Pali Canon, different discourses or Abhidhammic passages will refer to different subsets of
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