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Examples
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The former explains the embodiment of Bhaṭâra Viśesha, that is to say the way in which Buddhas, gods and the world of phenomena are evolved from
Hinduism and Buddhism, An Historical Sketch, Vol. 3 Charles Eliot 1896
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The Tibetan translators have apparently mistaken “Isha” – the Sanskrit transcription of “Issa,” the Arabic name for Jesus – for the Sanskrit demonstrative pronoun esha, meaning “this.”
The Kalachakra Presentation of the Prophets of the Non-Indic Invaders (Full Analysis) 2006
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The Tibetan translators have apparently mistaken “Isha” – the Sanskrit transcription of “Issa,” the Arabic name for Jesus – for the Sanskrit demonstrative pronoun esha, meaning “this.”
The Kalachakra Presentation of the Prophets of the Non-Indic Invaders (Full Analysis) 2006
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The Sanskrit word preceding this one is “Musa” (the Arabic form of Moses) and, according to the rules of Sanskrit grammar, both “musa isha” and “musa esha” would combine as “musesha.”
The Kalachakra Presentation of the Prophets of the Non-Indic Invaders (Full Analysis) 2006
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Replacing “esha” with “Isha,” the line in the Padmani commentary would read, “Moses, Jesus, the White-Clad One, Muhammad, and The Emanation.”
The Kalachakra Presentation of the Prophets of the Non-Indic Invaders (Full Analysis) 2006
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Replacing “esha” with “Isha,” the line in the Padmani commentary would read, “Moses, Jesus, the White-Clad One, Muhammad, and The Emanation.”
The Kalachakra Presentation of the Prophets of the Non-Indic Invaders (Full Analysis) 2006
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The Sanskrit word preceding this one is “Musa” (the Arabic form of Moses) and, according to the rules of Sanskrit grammar, both “musa isha” and “musa esha” would combine as “musesha.”
The Kalachakra Presentation of the Prophets of the Non-Indic Invaders (Full Analysis) 2006
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In the case, finally, of the Self consisting of bliss, the expression 'the same' (esha eva) is meant to convey that that Self has its Self in nothing different from itself.
The Vedanta-Sutras with the Commentary by Ramanuja — Sacred Books of the East, Volume 48 George Thibaut 1881
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To ascribe to Brahman in itself joy, and so on, as its members, is impossible, unless we have recourse to certain, however minute, distinctions qualifying Brahman; and that the whole chapter is not meant to convey a knowledge of the qualified (savi/s/esha) Brahman is proved by the passage (quoted above), which declares that Brahman transcends speech and mind.
The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881
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In the Sûtra the genitive case ( 'of Brahman;' the literal translation of the Sûtra being 'then therefore the desire of knowledge of Brahman') denotes the object, not something generally supplementary (/s/esha [56]); for the desire of knowledge demands an object of desire and no other such object is stated.
The Vedanta-Sutras with the Commentary by Sankaracarya Sacred Books of the East, Volume 1 George Thibaut 1881
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