81. Relativism, Self-Referentialilty And Beyond Mind At the same time, the Buddha while explaining samyak jnana, mistranslatedas the right view, said to katyayana katyayana, everyday http://www.infinityfoundation.com/mandala/i_es/i_es_kunda_mind.htm

Relativism, Self-Referentialilty and Beyond Mind by Kundan Paper presented at the International Conference on Mind and Consciousness: Various Approaches 2002, held at the Indian Institute of Technology, Kharagpur on January 9-11, 2002 Abstract prajna Challenges to objectivity The human observer constitutes the final link in the chain of observational process, and the properties of any atomic object can only be understood in terms of the object's interaction with the observer. This means that the classical ideal of objective description of nature is no longer valid. (p. 78) Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood, but are very much at the mercy of the particular language that has become the medium of expression of that society. It is quite an illusion to imagine that one adjusts to reality essentially without the use of language and that language is merely an incidental means of solving specific problems of communication or reflection. The fact of the matter is that the "real world" is to a large extent unconsciously built up on the language habits of the group….We see and hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation. [Cited in Whorf, 1962, p.134] The history of Science: Objectivity demystified The publication of The Structure of Scientific Revolutions

82. Soka Gakkai Internacional Translate this page Budeidad. El fruto de la fe es compartido entre los cuatro grandes hombresde saber Subhuti, katyayana, Mahakashyapa y Maudgalyayana. http://www.sgi.org/spanish/budismo/Sutra/Capitulo4.html

SHAKYAMUNI NICHIREN DAISHONIN CONCEPTOS Gohonzon Gongyo Bodhisattva Budismo Mahayana ... Sutra del Loto MATERIALES SGI Quarterly Escritos Budismo Actual DAISAKU IKEDA Materiales Resumen de los capítulos del Sutra del Loto Incluye perspectivas de “La sabiduría del Sutra del Loto – Un diálogo sobre la religión en el siglo XXI” Por Jeff Daniel (Publicado en la Revista Living Buddhism , diciembre de 2000) Capítulo Cuatro Creencia y comprensión (DLS – 11) Lo importante es que en las palabras “creencia y comprensión” se encuentran condensadas las cuestiones fundamentales del Budismo: la fe y la sabiduría, la fe y la liberación (es decir, la iluminación). En un sentido más amplio, esto se relaciona con las cuestiones universales de la civilización y de la filosofía, es decir, la fe y la razón, la creencia y el conocimiento. Es un problema delicado en extremo, muy pertinente para muchas disciplinas, como las ciencias cognitivas y la Psicología. El Budismo, tradicionalmente, ha considerado estas cuestiones con meticulosidad. ( Seikyo Times , agosto de 1996, pág. 33)

83. Multi-lingual Dictionary Of Buddhism, Jan 2002, By Minh Thong B? ? School of Abhayagiri ? One of the branches of Buddhism, a subdivisionof early Sthavirah school, of which the disciples accepted katyayana as the http://www.quangminh.org/phathoctq/tudiendoichieu/AnhViet/Aa.htm

84. Glossary & Terms Gandharva Garuda Gatha Gaya Gayakashyapa Gelugpa gotarabhuñana Greatkatyayana Great Maudgalyayana Great Vehicle Gridhrakutahttp guna http://hometown.aol.com/hostlfstyoda/glossary.htm

==Buddhist Chat Pages== Home Page Hosts Calendar Chat Descriptions Glossary Buddhist Tales Pictures GLOSSARY http://www.alkhemy.com/sanskrit/dict/ (Note: If you see a name or a term that could be included here, please send a note along with the description to glossary addition and if a letter doesn't have any names or terms, it hasn't been posted yet.) A's B's C's D's ... Z's

85. The Berzin Archives - Equalizing And Exchanging Our Attitudes About Self And Oth Once, the arya (highly realized being) katyayana came to a house where thefather had been reborn as a fish in the pond and his son was eating him. http://www.berzinarchives.com/sutra/sutra_level_3/equalizing_exchanging_attitude

The Berzin Archives Archives News About Author ... Home Equalizing and Exchanging Our Attitudes about Self and Others Search Tsenzhab Serkong Rinpoche translated by Alexander Berzin Dharamsala, India, June 4, 1983 There are two traditions for how to develop bodhichitta , a heart fully dedicated to others and to attaining enlightenment in order to benefit them as much as is possible - the seven-part cause and effect tradition and the tradition of equalizing and exchanging our attitudes toward self and others. Each has a separate or distinct way of developing equanimity beforehand as a preliminary. Although each has the same name, equanimity, the type of equanimity developed is different. The equanimity that comes before recognizing everyone as having been our mothers in the seven-part cause and effect meditation involves visualizing a friend, an enemy, and a stranger and is the equanimity with which we stop having feelings of attachment and repulsion. One of its names, in fact, is "the mere equanimity with which we stop having attachment and repulsion toward friends, enemies, and strangers." The word mere here implies that a second method exists that entails something further.

86. The Collected Works Of Shinran Major Expositions KGSS III : 114-115 There is at present a great master. His name is Kakuda katyayana. . Again,there was a minister named Abhaya. Now there is a great master. http://www.shinranworks.com/majorexpositions/kgssIII-114_115.htm

- select table of contents - preface major expositions japanese hymns commentaries letters shorter works related works sitemap reading tools Search this Site Major Expositions KGSS III:114-115 [The Person Difficult to Save] Concerning beings who are difficult to cure, the Buddha has taught the following. The Nirvana Sutra states: Further, it states: At that time, the king at Rajagrha was Ajatasatru. Of a vile nature, he often engaged in killing. In speech, he was given to the four evils, and he was possessed of greed, anger, and folly, with which his heart raged furiously... Taking evil people for his companions, he craved the worldly pleasures of the five desires, and this led him even to viciously murder his blameless father the King. Because he killed his father, a fever of remorse arose in his heart... Because of this fever of remorse in his heart, sores began to cover his entire body. These sores emitted a foul stench and filth oozed, such that none could go near him. Then he reflected, "Already I am receiving in this present body the fruition of recompense. The fruition-recompense of hell is surely not far off and is approaching." Then the queen-mother Vaidehi applied a variety of medicines, but the sores only spread and showed no sign of alleviation. The King said to his mother, "These sores have been produced by the heart; they do not arise from the four elements. It is said that there are people who can cure them, but that is completely unreasonable."

87. Chagdud Gonpa Online - Roda De Ensinamentos Translate this page Um grande mestre budista cujo nome era katyayana, uma vez viu uma mulher segurandouma criança no colo e comendo um peixe, enquanto um cachorro tentava http://www4.datacomm.ch/chagdud/pt/teachings/mirror/mirror_5.html

Roda de Ensinamentos Espelho da Liberdade O Caminho para Entender a Bondade por Jigmed Tromge Rinpoche O Sofrimento dos Seres Sencientes Entendendo o sofrimento dos seres, damos origem à bodhicitta que tem um aspecto relativo e um aspecto absoluto. O aspecto relativo consiste em duas categorias: aspiração e empenho. Aspiração compreende perceber a igualdade entre nós mesmos e os outros, colocando-nos no lugar dos outros, fazendo uma troca na qual o bem-estar dos outros fica mais importante para nós do que nosso próprio bem-estar. Há um tipo de desenvolvimento aí. O empenho na bodhicitta relativa é expressado naquilo que é chamado de as " Seis Perfeições ": generosidade, disciplina, paciência, diligência, estabilidade meditativa e sabedoria. Em todos os yanas budistas, ou abordagens espirituais, inclusive no verdadeiro pináculo das abordagens, é dada muita importância a essas qualidades da mente que nós chamamos as " quatro atitudes incomensuráveis": amor, compaixão, regozijo e equanimidade . Quando examinadas teoricamente, essas atitudes são discutidas nesta ordem. Mas quando estamos na verdade fazendo uma prática espiritual, é importante começar com a equanimidade.

88. Chagdud Gonpa Online - Teachings - Finding Ease Of Mind A great Buddhist master whose name was katyayana, once saw a woman holding a childin her lap and eating a fish while a dog ran around snapping at her and http://www4.datacomm.ch/chagdud/en/teachings/mirror/mirror_5.html

89. Vimalakirti Nirdesa Soetra - 3 Toen zei Boeddha tot de eerbiedwaardige Mahakatyayana 14 “katyayana,ga naar de Licchavi Vimalakirti om naar zijn ziekte te vragen.”. http://users.skynet.be/zendojoantwerpen/Dharma/Sutras/Vimala/Vimala3.htm

90. Great Indian Mathematicians Mathematicians of India MATHEMATICIAN, TIME PERIOD. Baudhayana, (700 BCE).Apastamba, (600). katyayana, (500). Umaswati. (150 BCE). Aryabhata, (476c.550 CE). http://hinduism.about.com/library/weekly/extra/bl-indianmathematicians.htm

zfp=-1 About Hinduism Search in this topic on About on the Web in Products Web Hosting Hinduism with Subhamoy Das Your Guide to one of hundreds of sites Home Articles Forums ... Help zmhp('style="color:#fff"') Subjects ESSENTIALS Hindu Calendar 2003 Hinduism 101 Sanskrit Terms Glossary ... All articles on this topic Stay up-to-date! Subscribe to our newsletter. Advertising Free Credit Report Free Psychics Advertisement Great Mathematicians Mathematicians of India MATHEMATICIAN TIME PERIOD Baudhayana (700 B.C.E.) Apastamba Katyayana Umaswati (150 B.C.E.) Aryabhata (476-c. 550 C.E.) Varahamihira (c. 505-c. 558) Brahmagupta (c. 598-c. 670) Govindaswami (c. 800-850) Mahavira (Mahaviracharya) Pruthudakaswami Sridhara Manjula Aryabhata II Prashastidhara Halayudha Jayadeva Sripathi Hemachandra Suri (b. 1089) Bhaskara (1114-c. 1185) Cangadeva Madhava of Sangamagramma (c. 1340-1425) Narayama Pandit Paramesvara Nilakantha Somayaji Sankara Variar (c. 1500-1560)

91. GRETIL - Unicode (UTF-8) Archive Of E-Texts Brhaspati (Vyavaharakanda), katyayana, Manu, Narada, Parasara, Visnumetric parts, Yajnavalkya File(s) in REE encoding CSX encoding. http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gret_utf.htm

Archive of E-Texts in Unicode (UTF-8) (No frames) Introduction Sanskrit Veda ... Upanisad Vedanga: Srautasutras Grhyasutras Pratisakhyas Epics ... Lexicography Philosophy: Vedanta Advaita Samkhya Yoga ... Other Dharmasastra: Sutra Smrti Arthasastra Kamasastra ... Other Languages Introduction See the separate Introduction for detailed information on: The concept Formats / encodings Concordance Systematic list ... Input of e-texts some suggestions IMPORTANT NOTICE: THE FILES PROVIDED HERE ARE STRICTLY FOR SCHOLARLY REFERENCE PURPOSES. ANY COMMERCIAL USE IS EXPLICITLY EXCLUDED. Sanskrit 1 Veda Samhita File(s) in REE CSX encoding Rgveda-Khilani (input by Muneo Tokunaga) rvkhilau.htm File(s) in REE CSX encoding Atharvaveda Samaveda Samaveda (input by Anshuman Pandey) samavedu.htm File(s) in REE CSX encoding Yajurveda Up to Index REE CSX GRETIL home ... Link to Indological Resources Brahmana Kausitaki-Brahmana [or Sankhayana-Brahmana] (input by Muneo Tokunaga) kausibru.htm File(s) in REE CSX encoding SatBr_12 not available File(s) in REE CSX encoding Aranyaka Upanisad Mandukya-Upanisad (input by Jeff Samuels) mand_upu.htm

92. GRETIL - REE Archive Of E-Texts Brhaspati (Vyavaharakanda), katyayana, Manu, Narada, Parasara, Visnumetric portions, Yajnavalkya File(s) in CSX UTF8 encoding. http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gret_ree.htm

Archive of E-Texts in REE (Ronald E. Emmerick's) Encoding (No frames) Introduction Sanskrit Veda ... Upanisad Vedanga: Srautasutras Grhyasutras Pratisakhyas Epics ... Lexicography Philosophy: Vedanta Advaita Samkhya Yoga ... Other Dharmasastra: Sutra Smrti Arthasastra Kamasastra ... Other Languages Introduction See the separate Introduction for detailed information on: The concept Formats / encodings Concordance Systematic list ... Input of e-texts some suggestions IMPORTANT NOTICE: THE FILES PROVIDED HERE ARE STRICTLY FOR SCHOLARLY REFERENCE PURPOSES. ANY COMMERCIAL USE IS EXPLICITLY EXCLUDED. Sanskrit 1 Veda Samhita File(s) in CSX UTF-8 encoding Rgveda-Khilani (input by Muneo Tokunaga) rvkhilar.txt File(s) in CSX UTF-8 encoding Atharvaveda Samaveda (input Anshuman Pandey) samavedr.txt File(s) in CSX UTF-8 encoding Yajurveda Up to Index CSX UTF-8 GRETIL home ... Link to Indological Resources Brahmana Kausitaki-Brahmana [or Sankhayana-Brahmana] (input by Muneo Tokunaga) kausibrr.txt File(s) in CSX UTF-8 encoding SatBr_12 not available File(s) in CSX UTF-8 encoding Aranyaka Upanisad Mandukya-Upanisad (input by Jeff Samuels) mand_upr.txt

93. Alibris - Find Your Favorite Authors And Books At Alibris. Katya Lezin. Katya Ravid. Katya Reimann. Katya Roberts. Katya Walter. katyayana.katyayana Parijata. Katyayani. Katyayani Simha. Katyayani Vidmahe. Katye Sowell.Katz. http://www.alibris.com/authors/authors0194.html

Kathy Odell Kathy Odonnell Kathy Ogren Kathy Oleary Kathy Odell Kathy Odonnell Kathy Ogren Kathy Oleary ... Keith Hatchard

94. A Tribute To Hinduism - Education Education as revealed in the grammatical Sutras of Panini, together withthe works of katyayana and Patanjali. The account of education http://www.atributetohinduism.com/Education_in_Ancient_India.htm

h o m e e d u c a t i o n i n a n c i e n t i n d i a c o n t e n t s "He who is possessed of supreme knowledge by concentration of mind, must have his senses under control, like spirited steeds controlled by a charioteer." says the Katha Upanishad (iii, 6). From the Vedic age downwards the central conception of education of the Indians has been that it is a source of illumination giving us a correct lead in the various spheres of life. Knowledge, says one thinker, is the third eye of man, which gives him insight into all affairs and teaches him how to act. (Subhishitaratnasandhoha p. 194). Introduction Rigvedic Education Education in the Epics Period of Panini ... Conclusion Introduction It may be said with quite a good degree of precision that India was the only country where knowledge was systematized and where provision was made for its imparting at the highest level in remote times. Whatever the discipline of learning, whether it was chemistry, medicine, surgery, the art of painting or sculpture, or dramatics or principles of literary criticism or mechanics or even dancing, everything was reduced to a systematic whole for passing it on to the future generations in a brief and yet detailed manner. University education on almost modern lines existed in India as early as 800 B.C. or even earlier.

95. EJVS-7-2.htm fact that the version of these lists that Talageri (unknowingly) depends on anearly medieval redaction of lateVedic katyayana's sarvAnukramaNI views http://www.people.fas.harvard.edu/~witzel/EJVS-7-2.htm

EJVS 7-2 March 31, 2001 WESTWARD HO ! The Incredible Wanderlust of the Rgvedic Tribes Exposed by S. Talageri (Saavadhaanapattra no. 2) A Review of: Shrikant G. Talageri, The Rigveda. A historical analysis. EDITOR'S NOTE In certain Internet circles, S. Talageri's The Rigveda. A historical analysis, is being lauded as "rational," "logical," "solid," "groundbreaking," and so on. Any new study of the Rgveda is welcome, since the impression is common that little historical information can be found in the oldest Indian text. I already emphasized this in articles published in 1989 and 1995, and the situation is still basically the same: No detailed study of the Rgvedic data has been published for a long time. Therefore, one might expect Talageri's 500-page book to be of great relevance for Vedic studies and for Indian history in general. Unfortunately, however, the attached review suggests that Talageri's "historical analysis" is far less significant than what is being claimed for it over the Internet. Let readers see for themselves! Perhaps one should not have been surprised by this conclusion. Talageri's most vocal supporters include the same people who ecstatically welcomed Rajaram and Jha's "definitive decipherment" of the Indus script and supposed discovery of a Harappan "horse seal" at least until those claims were demolished in two articles that Steve Farmer and I wrote for Frontline, with supporting contributions from Romila Thapar, Richard Meadow, Iravatham Mahadevan, and Asko Parpola (Frontline, Oct-Nov. 2000). After the Frontline articles went to press, public claims of Rajaram's Harappan "decipherment" and fraudulent "horse seal" rapidly disappeared. As Rajaram's star dimmed, however, renewed beating began of a much more ancient dead horse the Aryan Invasion Theory ("AIT") of which, 50 years after the theory's heyday, I am fantasized by Rajaram et al. as the archetypal Western champion.

96. Paper Presented By Thite - Viswa Veda Sathram The Vratyastoma sacrifices are misunderstood by the later texts like katyayanaSrautasutra which considers them to be of expiatory nature. http://www.orgpeople.com/org-projects/vedavidya/papers/thite.htm

Viswa Veda Sathram Vicissitudes of Vedic ritual Text of talk delivered by Sri. G U Thite, Department of Sanskrit and Prakrit Languages, University of Pune, Pune - 411007 at the International Vedic Conference at Panjal] Kama and Krodha: The leit-motives Kama (desire) and krodha (or manya, anger) are the two leit-motives of vedic sacrificial institute. The vedic people were very much aggressive ambitious, optimistic and violent. The world view of vedic people is reflected in vedic ritual. This is quite in contrast with the later puranic world view which considers kama and krodha to be the enemies from the point of view of obtained of Moksha (liberation). The aim of vedic people was either to fulfill their desires or appease the anger through the sacrificial performance. Svarga (heaven) was a symbol of all the pleasures. Therefore many rituals are to be performed in order to get heaven. The great thinkers like Yajnavalkya, however, were experts in ritualism as well as spiritualism. In Satapatha- Brahamana, therefore we get thoughts on svarga as well as Moksha. Black Magic Krodha (anger) of vedic people finds its expression in the black magic rituals. There is such a black magic almost at every step of vedic ritual in addition to some special sacrifices meant for black magic only. The word Abhichara (literally ritualistic attack) is the standard expression for black magic. Later authors particularly the Mimamsakas do not accept black magic to be a part of vedic religion. They argue that vedic textsdo not prescribe black magic as such but prescribe the way of performance of black magic if it is intendeed to be performed. This argumentation is based upon a lopsided view about the black magic. It should be noted that in vedic ritual there are two types of black magical rites: 1. optional (kamya) e.g. Syena sacrifice. 2. obligatory (nitya) as for example when one performs black magic uttering the formula "

97. King Of Samadhi Sutra One of the buddha's disciples called katyayana went to a village and was expoundingthe dharma, and there was a person in the village whose livelihood was http://www.rinpoche.com/samadisutra.html

King of Samadhi Sutra Khenchen Thrangu Rinpoche Oral commentaries given in Rinpoche's monastery in Boudhanath, Nepal January 1993 Eric Schmid - Translator Sutra teachings are not always clear. That is why the studying of the Treaties or Sastras, the commentaries of the words of the Buddha written by the realized past masters, is emphasized. Even more emphasis is placed on the oral instructions of one's guru, as in the dohas of the past realized beings. These are direct explanations on how and what to practice. The sutra is used in support to the oral instructions within the Mahamudra lineage. This particular sutra, The King of Samadhi, was taught directly by the Buddha, after the great bodhisattva, Youthful Moonlight, requested this teaching. Youthful Moonlight reincarnated as Gampopa, one of the founders of the Kagyu lineage, so the teachings are continuous through to the present lineage. Gampopa gave the oral instructions on mahamudra to his students, they practiced in accordance with these instructions, their experience and their realization became perfected and the lineage continued in this way from teacher to student until today. Rangjung Dorje, the Third Karmapa, included this sutra as well as other sutras, such as the

98. Brahmana Guru & The Sarasvata Parampara - Krsna Talk 42 devata. He was also the guru of Sage Asvalayana. Asvalayana's disciplewas katyayana, and his disciple was Patanjali Muni. The caste http://www.gosai.com/krishna-talk/brahmana-guru.html

Brahmana Guru The Sarasvata Parampara and the Caste-Brahmana Guru by Tridandi Svami Bhakti Vijnana Giri (disciple of Srila B.G. Narasingha Maharaja) Brahmana Guru Recently our attention was drawn to a small pamphlet entitled 'Guru Nirnaya Dipika' written by Mahant Krsna Balarama Svami, who considers himself to be a disciple of His Divine Grace Srila A.C. Bhaktivedanta Svami Prabhupada. In 'Guru Nirnaya Dipika' the author has strongly advocated that only a Vaisnava born in a brahmana family has the right to initiate disciples and confer diksa-mantras to them. Coincidentally, the author just happens to be born in a brahmana family. The author has gone to great lengths to prove his theory that the brahmana caste has a monopoly on imparting spiritual knowledge and has sifted through many sastras, extracting those particular verses that help substantiate his philosophy. However, despite his creating a facade of erudition, his essay is fraught with serious philosophical errors that are not in harmony with the opinions of the previous acaryas of our sampradaya.

99. Footnotes - The Opening Of The Eyes - Part I known as the foremost in ascetic practice (dhuta) to purify the mind and body, Subhutias the foremost in understanding the doctrine of kf4, katyayana as the http://www.nichiren.info/nichiren/Gosho/ft_OpenEyesI.htm

Back to the Index Gosho Footnotes: Three Rulers: Fu Hsi, Shen Nung and Huang Ti, legendary rulers of ancient China said to have realized model governments. Five Emperors: Shao Hao, Chuan Hsi!, Ti Kao, T'ang Yao and Yo Shun. They reigned after the Three Rulers. Three Kings: King (or Emperor) Y(j of the Hsia dynasty, King T'ang of the Yin dynasty and King Wen of the Chou dynasty. They reigned after the Five Emperors. When King Wu decided to revolt against Emperor Chou of the Yin dynasty, he carved a wooden figure of his father, who had cherished the same desire, before setting out on his campaign. During the Later Han dynasty, Ting Lan, who had lost his mother at the age of fifteen, made a statue of her and served it as if she were still alive. Emperor Chou was so absorbed in his affection for his consort, Ta Chi, that he totally neglected the government. When Pi Kan remonstrated with him, Emperor Chou flew into a rage and had him killed. Duke Yi of the state of Wei loved cranes and lived extravagantly, losing the support of the public. While his minister Hung Yen was away on ajourney, an enemy attacked Wei and killed Duke Yi. They ate the duke's flesh, except his liver, and then left the land. Returning, Hung Yen saw the disastrous scene and wept. He cut open his stomach and inserted the duke's liver in it to save him from shame and dishonor. T'ai-kung Wang: General who served King Wen and, after the king's death, served King Wu, Wen's son. He fought valorously in the battle with Emperor Chou of the Yin dynasty and contributed to the prosperity of the Chou dynasty.

100. Encyclopedic Theosophical Glossary, Ma-Mam, Theosophical U Press usually in the vernacular Great commentary; Patanjali's Commentary on the Sutras(Grammar) of Panini and the Varttikas of katyayana (katyayana's critical http://www.theosociety.org/pasadena/etgloss/ma-mam.htm

E ncyclopedic Theosophical Glossary: Ma-Mam EDITORS' NOTE: This electronic version of the Encyclopedic Theosophical Glossary is presented to the public as a work in progress. The manuscript, produced originally in the 1930s and '40s, is currently being revised and expanded by the Editorial Committee. Theosophical University Press is presenting this working version online because, even in its present unfinished form, we feel that the contents will be of value to students of theosophical literature, particularly of the works of H. P. Blavatsky. The manuscript will be updated periodically. Comments, corrections, and suggestions are welcome; please send to eglossary@theosociety.org NB: Quick links: Aa-Adh Adi-Ag Ah-Al Am-Ani ... List of Abbreviations Ma-Mam M. See MORYA Ma (Sanskrit) In Hindu mythology a name of Lakshmi, the consort of Vishnu, goddess of prosperity, welfare, and happiness. Maat (Egyptian) The goddess personifying physical and moral law, order, and truth, regarded as the feminine counterpart of Thoth (Tehuti). She is represented as standing with Thoth in the boat of Ra when the sun god first rose above the waters of the primeval spatial abyss of Nu. She is called the daughter of Ra, the eye of Ra, lady of heaven, queen of the earth, and mistress of the Underworld, who guides the course of the sun. The type and symbol of the goddess is the ostrich feather; the word maat is represented by the hieroglyph of the feather and means primarily that which is orderly and direct, hence in a moral sense, right, truth, justice, including a reference to the fact that these supreme attributes weigh light as a feather in the scales of judgment, and yet are as weighty in importance as the universe itself. Maat was regarded by the Egyptians, in connection with her moral power, as the greatest of goddesses, for she was the chief lady of the Judgment Hall, into which the deceased must enter (called the Hall of Maati, "double truth").

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