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America Saraswata Sangha 8Th Annual Convention, Burnsville, NC, USA Nilachala Saraswata Sangha, Puri

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America Saraswata Sangha 8Th Annual Convention, Burnsville, NC, USA Nilachala Saraswata Sangha, Puri 2009 America Saraswata Sangha 8th Annual Convention, Burnsville, NC, USA Nilachala Saraswata Sangha, Puri Jayaguru Saraswata Madhuri – 2009 8th Annual Convention Burnsville North Carolina 28714 United States of America Published on: 24th July 2009 Published by: Editorial Board America Saraswata Sangha [Registration No: 548107-2, Date 26th June 2003] Available at: Satshikhya Mandir A-4, Unit-9 Bhubaneswar-751022 Orissa, India Phone - 0674-2390055 0674-2395519 Electronic copy available at www.jayaguru.net Printed at: Saraswata Printers Begunia Dist: Khurda Pin 752062 Orissa, India Phone - 06755-230094 S¯NÊeÊ cÊMau jaàhöä[Þ hÞÒeÐe_ú aÞeÐSÞ[ `]Ðcé ÊScç Òa]ЫÐcé ÊS jËdàÔЯ [Òjêß hÍÑNÊeÒa _cÓ Ð jcª Òa]e hÞÒeÐe_ú j]óh D`_Þi]jcËke `Í[Þ`Ð]Ô ]Ê_ÞàÒs¯ sÐ_jLf dÐkÐ* `]LcfÒe jÊÒhÐbÞ[ HaÕ Òd jËdàÔjéeË` Òa]Ы-sÐ_eË` `]êLÊ `͸ÊVÞ[ LeÐB Ò]B`Ðe«Þ @\àÐ[ç Òd sÐ_jËdàÔ j]óh hÞiÔb¦cÐ_*e kó]¯Òe `Í[ÞbÐ[ ÒkÐB jcª @sÐ_ _Ðh LeÞ]Þ@«Þ ÒjkÞ sÐ_jéeË` hÍÑhÍÑNÊeÊÒ]a* hÍÑ`Ð]`]êÒe `ÍZ[Þ SZÐD@RÊ Ð hÍÑhÍÑWÐLÊe ckÐeÐS* @`Ðe LeÊZÐafeÊ "jÐejé[ cÐ^ÊeÑ' j©c aià @[ÞLÍc LeÞ @½c aiàÒe `]Ð`àZ LmÐ Ð HkÞ `[ÍÞLÐVÞ HLÐ^ÐeÒe "AÒceÞLÐ jÐejé[ jÕO'e cÊM`[Í [\Ð AÒceÞLÐ b¦ j®Þf_Ñe "jéÐN[ÞLÐ' Db¯aÞ^ ]ЯÞ[é ak_ LeÞ aiàLÊ \Òe `ÍLÐhÞ[ ÒkÐB\ÐH Ð hÍÑhÍÑWÐLÊe* bÐa^ÐeÐÒe @_Ê`ÍÐZÞ[ b¦cÐÒ_ kÞÜ HkÐe ÒmML ÒmMÞLÐ J `ÐWL`ÐWÞLÐ Ð HZÊ A^ÔÐcúÞL sÐ_ J bÐaÒe HkÐ jców J ejÐZÞ[ Ð hÍÑhÍÑWÐLÊe jef b¦cÐ_*Ê Ò_B LÞ`eÞ H SN[Òe mÑfÐ @bÞ_¯ LeÊR«Þ [ÐkÐ HkÞ "jÐejé[ cÐ^ÊeÑ' `ÐW LÒm Òahç @_ÊbË[ ÒkÐB\ÐH Ð Ac WÐLÊe sÐ_e ckÐÒceÊ, Ò`Íce ckÐjÐNe j]óh Ð Òj Ò`ÍcÞLNÊeÊ bÐaÒe _ÞSe `eÞQ¯ Ò]BR«Þ Ð [Ð*e bÐa^ÐeÐ ÒkDRÞ b¦Þ`\Òe sÐ_mÐb @\àÐ[ç [Ð*Ê bm `ÐBÒm hÞiÔb¦cÐ_* @«eÒe sÐ_ jé[Ó `Í[ÞbÐ[ ÒkÐB\ÐH Ð sÐ_mÐbe HkÞ jkS J jÊMjÐ^Ô D`Я kÞÜ jé¯Õ hÍÑhÍÑWÐLÊe `Íarà_ LeÞR«Þ Ð Òj [Ð*e b¦cÐ_*Ê Ló`Ð LeÞ Ò`Íc aÞ[eZ LeÞ aÞ_Þc¯Òe ÒjkÞ Ò`Íce LZÞLÐH ÒjcÐ_*WÐeÊ `ÐBaÐe AhÐ LeÞ ajÞR«Þ Ð Òj Ló`Ð _ LÒm ÒLkÞ [Ð*Ê bm `ÐB `ÐeÞÒa _ÐkÞÜ Ð _ÑfÐQf jÐejé[ jÕO `Í[Þ Òj Ló`Ð]ó½Þ eMÞR«Þ ÒaÐmÞ [Ð*e bÐa^ÐeÐ Ò]hÒ]hЫeÒe `ÍbÐa aÞªÐe LeÊ@RÞ Ð jÊ]Ëe AÒceÞLÐ jÐejé[ jÕOVÞ c^Ô hÍÑhÍÑWÐLÊe* @Òk[ÊL Ló`Ð ALiàZ LeÊ@RÞ Ð AÒceÞLÐ jÐejé[ jÕOe jbÔjbÔÐcÐÒ_ _Ë[_ Aj_ ctÞeVÞH _ÞcàÐZ LeÞ hÍÑhÍÑWÐLÊe* ÒjaÐ`ËSÐe jÊÒdÐN mÐb LeÞaÐ `ÐBÜ aÞÒhi ANÍkÑ ÒkÐBR«Þ HaÕ Òj\Þ`ÐBÜ `ÍÐ\à_Ð_Þe[ @R«Þ Ð "jÐejé[ cÐ^ÊeÑ' AÒceÞLÐ jÐejé[ jÕOe b¦ bÐB J cÐ'cÐ_*e bÐae A]Ð_`Í]Ð_e cÐ^Ôc jéeË` LÐdàÔ LeÞ _ÑfÐQf jÐejé[ jÕOe @_ÔÐ_Ô hÐMÐjÕOe b¦cÐ_* c_Òe c^Ô bÐae jqÐe LeÊ@RÞ Ð "jÐejé[ cÐ^ÊeÑ'e `ÍLÐh_ ÒhßfÑ c^Ô aÞÒhi ALiàZѯ Ð Òa]`ÊeÐZWÐeÊ Aec÷ LeÞ hÍÑhÍÑWÐLÊe* bÐa^ÐeÐ `dàÔ« HkÐe A^ÔÐcúÞL Òl[Í aÞªó[ ÒkÐB@RÞ Ð A^ÔÐcúÞL, jÐcÐSÞL [\Ð aÔ¦ÞN[ SÑa_LÊ c^Êc¯ J A_tc¯ LeÞaÐ `ÐBÜ sÐ_ b¦Þ bÐae HL[Í jcÐÒahÒe jców "jÐejé[ cÐ^ÊeÑ'e @a]Ð_ @[Êf_ѯ Ð hÍÑhÍÑWÐLÊe LkÞR«Þ Òj d]Þ AD LÞRÞ LeÞ _ \ÐÒ«, HkÞ b¦ j®Þf_Ñ kÞÜ [Ð*e jê ó[ÞelÐ LeÞ\ЫРР[Ð*e ÒjkÞ ccàaÐZÑ [Ð*eÞ @Òk[ÊL Ló`ÐÒe ASÞ j$f ÒkÐB `ÐeÞRÞ Ð AÒceÞLÐÒe b¦ j®Þf_Ñ @_ʺÞ[ LeÞ cÐ' J bÐBcÐÒ_ [Ð*e ÒjkÞ BoÐ `ËeZ ]ÞNÒe LÞ`eÞ A`ÍÐZ ÒQ½Ð LeÞ QÐmÞR«Þ "jÐejé[ cÐ^ÊeÑ'Òe [Ð'e aÞaeZÑ `ÍLÐhÞ[ ÒkÐB\ÐH Ð hÍÑhÍÑWÐLÊe jé¯Õ SN]çNÊeÊ Ð j]çNÊeÊ eË`Òe SN[LÊ AjÞR«Þ _Ë[_ dÊNe dÊNNÊeÊ bÐaÒe Ð [Ð* `Í[ÞºÞ[ jÕO j®Þf_ÑNÊXÞL [Ð*e baÞiÔ[ LcàÒdÐS_Ðe aÞhÞ½ @= jéeË` Ð HkÐeÞ cÐ^ÔcÒe Òj [Ð*e aÞhékÞ[ dsÒe `ËÀàÐkÊ[Þ `Í]Ð_ LeÞÒa Ð _ÑfÐQf jÐejé[ jÕOe jbÔjbÔÐcÐ_* D`Òe HkÐe j$f eË`Я_ jÕ`ËÀà bÐaÒe _Þbàe LÒe Ð HZÊ HkÞ NÊeÊ ]ЯÞ[é Ò_B NÊeÊÒ]a*e aÞhékÞ[ ds jÕ`ËÀà LeÞaÐ kÞÜ NÊeÊÒ]a* ÒjaÐe @«Nà[ Ð AcúNW_ HkÐe `Í\c `dàÔЯ Ð LÐeZ Ac WÐLÊe*e A]hà J bÐa^ÐeÐ AQeZ^càÑ, `ÍQÐe^càÑ _ÊÒkÜ Ð HZÊ `Í\Òc i `ÍÒ[ÔL*Ê @«cÊàMÑ jÐ^_ÐÒe SÑa_ NW_ LeÞ hÍÑhÍÑWÐLÊe*Ê @«eÒe mÐb LeÞaÐLÊ ÒQ½Ð LeÞaÐ HLЫ LràaÔ Ð AÒccÐÒ_ jÕOjÐ^_ÐÒe aÍ[Ñ ÒkÐB jÐ^ÊSÑa_ NW_ LeÞ bNa[ç jéeË`Òe `Í[ÞºÞ[ ÒkÐB`ÐeÞÒm hÍÑhÍÑWÐLÊe*e NÊeÊNÞeÞ jÐ\àL Òka HaÕ AccÐ_* SÑa_ c^Ô ^_Ô ÒkÐBdÞa Ð ÒhiÒe hÍÑhÍÑWÐLÊe* hÍÑQeZÒe `ÍÐ\à_Ð, AÒceÞLÐ jÐejé[ jÕO, AÒceÞLÐÒe @_ʺÞ[ b¦ j®Þf_Ñ HaÕ "jÐejé[ cÐ^ÊeÑ' [Ð* bÐa^ÐeÐ `ÍQÐe J `ÍjÐee D`dʦ cÐ^Ôc bÐaÒe A_t aÞ[eZ LeÊ\ÐD Ð S¯NÊeÊ Ð hÍÑhÍÑWÐLÊe QeZÐhÞÍ[ hÔÐc jÊte ]Ðh jbÐ`[Þ J `eÞQÐfL _ÑfÐQf jÐejé[ jÕO, `ÊeÑ ii S¯NÊeÊ "jÐejé[ cÐ^ÊeÑ' aÞi¯Òe `Ò] `ecÐeÐ^Ô hÍÑhÍÑWÐLÊe ckÐeÐS* @`Ðe LeÊZÐ afeÊ "jÐejé[ cÐ^ÊeÑ - 2009' hÑiàL `[ÍÞLÐ AÒceÞLÐ jÐejé[ jÕOe b¦ j®Þf_Ñe @½c @^úÒah_e hÊb @ajeÒe `ÍLÐhÞ[ ÒkÐB hÍÑhÍÑWÐLÊe* hÍÑQeZÒe HaÕ []ѯ b¦cÐ_* kªÒe `Í]Ð_ LeÞ`ÐeÞ\úaÐeÊ hÍÑhÍÑWÐLÊe ckÐeÐS* _ÞLVÒe Ace b¦Þ-aÞ_cÍ `ÍZ[Þ J @«ee Ló[s[Ð SZÐDRÊ Ð "AÒceÞLÐ jÐejé[ jÕO' ÒkDRÞ _ÑfÐQf jÐejé[ jÕOe bÐe[ aÐkÐÒe \ÞaÐ HLcÐ[Í hÐMÐ jÕO Ð "jÐejé[ cÐ^ÊeÑ' AÒceÞLÐ jÐejé[ jÕOeÊ `ÍLÐhÞ[ HLcÐ[Í `[ÍÞLÐ Ð H\úÒe JXÞA J BÕeÐSÑ bÐiÐÒe hÍÑhÍÑWÐLÊe* bÐa^ÐeÐ, mÑfÐL\Ð, D`Ò]h aÐZÑ, b¦cÐ_*e hÍÑhÍÑWÐLÊe*Ê Ò_B @_ÊbË[ÞcËfL `Íau, at_Ð, `ÍÐ\à_Ð j=Ñ[, AÒceÞLÐ jÐejé[ jÕOe aÐiÞàL aÞaeZÑ [\Ð A¯aÔ¯e aÞaeZÑ, N[ aià j®Þf_Ñe $ÒVÐQÞ[Í jk aÞaeZÑ HaÕ HkÞ hÐMÐ jÕOe b¦ bÐB J cÐ'cÐ_*e WÞLZÐ J ÒVmÞÒ$Ð_ç _cée A]Þ `ÍLÐh `ÐBRÞ Ð _ÞNc `eÞaÐee `ÞmÐcÐ_*e hÍÑhÍÑWÐLÊe* jÕ`Làѯ HaÕ jÕO jcéuѯ ÒmMÐ Young Aspirants' SectionÒe `ÍLÐhÞ[ ÒkÐBRÞ Ð HkÞ `ÍLÐh_Òe _ÑfÐQf jÐejé[ ckÞfÐ jÕO ÒjßÐS_ÔeÊ `ÍЩ ""A]hà jk^cÞàZÑ cÐ' WÐLÊeÐZÑ jÊ^ÐÕhÊaÐfÐ'', jÕO-ÒjaL `[ÍÞLÐeÊ Dwó[ NÊeÊN[`ÍÐZÐ ""cÐ' jÊhÑfÐ Ò]aÑ'' HaÕ jéÐN[ÞLÐeÊ ""aªe eÐSaÐVÑÒe hÍÑhÍÑWÐLÊe'' `ÍauNÊXÞLe BÕeÐSÑ @_ÊaÐ] `ÍLÐh `ÐBRÞ Ð hÍÑhÍÑWÐLÊe* SÑa_ÑeÊ Dwó[ aÞÒhi OVZÐafÑ [Ð*e S_êÐa^Þ 1920 cjÞkÐ `dàÔ« jc¯Ð_ÊLÍÒc jÕlÞ©Òe DÒmâM LeÐdÐBRÞ Ð `earàÑ OVZÐafÑ Aj«Ð aià `ÍLÐh LeÞaÐe AhÐ ekÞmÐ Ð HkÞ `[ÍÞLÐÒe hÍÑhÍÑWÐLÊe* QÞe_aÑ_ QÞrÐLiàL aÞNÍk jkÞ[ `Ío]`VÒe Ac `ÍÞ¯ j[çhÞlÐ ctÞee aràcÐ_e QÞ[Í b¦cÐ_*Ê ALiÞà[ LeÞa ÒaÐmÞ AhÐÒ`ÐiZ LeÊRÊ Ð b¦ bÐB, cÐ' J `ÞmÐcÐÒ_ _ÞS _ÞSe ÒmMÐ `Í]Ð_ LeÞ HkÞ `[ÍÞLÐVÞe `ÍLÐh_Òe jkЯ[Ð LeÞ\ÞaÐeÊ HaÕ AcLÊ ÒjaÐe jÊÒdÐN Ò]B\ÞaÐeÊ j!Ð]_Ð c¨fÑ ÒjcÐ_* _ÞLVÒe QÞe Ló[s Ð H\ÞÒe `ÍLÐhÞ[ ÒkÐB\ÞaÐ `Íau J LaÞ[ÐNÊXÞL ÒmML J ÒmMÞLÐcÐ_*e _ÞSjé c[Ðc[ HaÕ Òj\Þ`ÐBÜ _ÑfÐQf jÐejé[ jÕO Lràó`l LÞcéÐ AÒceÞLÐ jÐejé[ jÕO ]Ð¯Ñ _Êk«Þ Ð `[ÍÞLÐVÞLÊ jaàÐ=jÊte bÐaÒe hÍÑhÍÑWÐLÊe J b¦cÐ_* _ÞLVÒe D`yÐ`_ LeÞaÐ `ÐBÜ `Íd[ð LeÞ\úÒm c^Ô @sÐ[Òe LÞRÞ [óVÞ ekÞdÐB\úaÐe @_ÊcÐ_ LeÊRÊ Ð `ÐWL`ÐWÞLÐcÐÒ_ Ò]ÐiÐÕh `eÞkÐe LeÞ H\ÞeÊ D`dʦ bÐa J ccàÐ\à NÍkZ LeÞ D`Ló[ ÒkÐB`ÐeÞÒm hÍcjÐ\àL cÒ_ LeÞaÊ Ð HkÞ `[ÍÞLÐe j!Ð]_ÐÒe [\Ð cÊ]ÍZÒe aÞaÞ^ bÐaÒe jÐkÐdÔ LeÞ\ÞaÐ jcª*Ê Ace Ló[s[Ð sÐ`_ LeÞaÐ jÒ= jÒ= hÍÑhÍÑWÐLÊe* hÍÑQeZÒe ÒjcÐ_*e jaàÐ=Ñ_ D_ð[Þ _ÞcÞr `ÍÐ\à_Ð LeÊ@RÊ Ð `eÞÒhiÒe _ÑfÐQf jÐejé[ jÕOe ÒLtÍ Lràó`l HkÞ `[ÍÞLÐVÞe `ÍLÐh_Òe ÒdbfÞ ANÍk `ÍLÐh LeÞ AccÐ_*Ê ]ÞNç]hà_, DjúÐk J jkЯ[Ð `Í]Ð_ LeÞR«Þ Òj\Þ`ÐBÜ @ÒccÐÒ_ ÒjcÐ_* _ÞLVÒe Ló[s[Ð sÐ`_ LeÊ@RÊ Ð 24-SÊmÐB-2009 "jÐejé[ cÐ^ÊeÑ' j!Ð]_Ð c¨fÑ AÒceÞLÐ jÐejé[ jÕO iii jËQÑ`[Í 1 cÊMau hÍÑ hÔÐc jÊte ]Ðh i 2 jÐejé[ cÐ^ÊeÑ aÞi¯Òe `Ò] j!Ð]_Ð c¨fÑ iii 3 at_Ð (1) hÍÑ ÒdÐÒNhée jÊteeЯ 1 4 `ÍÐ\à_Ð 1 5 `ÍÐ\à_Ð NÑ[ÞLÐ 2 6 j˦ÞcÐfÐ 3 7 _ÞNc aÐZÑ 4 8 at_Ð (2) hÍÑ QÞ«ÐcZÞ aÐeÞLç 4 9 j]çNÊeÊ `Íj= (]h_ÐcÐ j_ðÔÐjÑ) 5 10 j]çNÊeÊ hÍÑhÍÑWÐLÊe _ÞNcÐ_t Ò]a* ÒaßhÞ½Ô hÍÑc[Ñ Òa]c[Þ D`Ð^ÔЯ 7 11 `ÍÐ\à_Ð hÍÑ QÞ«ÐcZÞ aÐeÞLç 10 12 Shri Shri Thakur- What not? Shri Debendranath Mohapatra 11 13 Shri Shri Thakur's Views on “Ideal Household Life” Shri Manoranjan Mohanty 14 14 j®Þf_Ñ NÑ[ÞLÐ hÍÑc[Ñ jêÞ[Ð jÊteeЯ 16 15 Maa Thakurani Sudhansubala - An Ideal Wife Usha Agarwal 17 16 H[ÞLÞ LeÊZÐ ÒkD (NÑ[ÞLÐ) hÍÑ DcÐLЫ eÐDf 21 17 ÒdÐNÑNÊeÊ jÊÒceÊ ]Ðj hÍÑc[Ñ hÞaÐ_Ñ ]ÞéÒa]Ñ 22 18 Òk `eÕaÍkê (NÑ[ÞLÐ) hÍÑc[Ñ ehêÑ _ЯL 27 19 Shri Shri Thakur in Bastar Palace Shri Iswar Chandra Biswal 28 20 `ÍZ[Þ `Ò] (NÑ[ÞLÐ) hÍÑ jÕNÍÐc ÒLheÑ cmâÞL 31 21 NÊeÊ[ré J bÐe[ѯ `eÕ`eÐÒe NÊeÊ`ËSÐ hÍÑ eÐcQtÍ jÐkÊ 32 22 ÒjaÐ^cà J hÍÑhÍÑWÐLÊe hÍÑ hÔÐcjÊte ckÐ«Þ 35 23 Ò]a[Ð [ré - LÐfÑ J Ló» hÍÑ DÒchQtÍ jÐc«eЯ 38 24 cÐNÊRÞ [Êc @b¯ (NÑ[ÞLÐ) hÍÑc[Ñ `ÍcÞfÐ ÒQßÐ^ÊeÑ 41 25 aÍkê aÐ A_t hÍÑc[Ñ jêÞ[ÐeÐZÑ aÐB 42 26 [ÊceÞ AhÞi Ac jcéf Òk Ló`Ðc¯ (NÑ[ÞLÐ) LÐq_aÐfÐ ]Ðh 43 27 `ÊZÔbËcÞ NÐÒeÐkÞmç hÍÑ aÍÒStÍ `¨Ð 44 28 Maa Sushila Devi Shri Sudeepta Khuntia 46 29 The Divine Guidance Shri Prabhakar Bai 51 30 Harmony Shri Santosh Mohanty 53 31 hÑÍhÍÑWÐLÊe _ÞNcÐ_t jejé[Ñ HaÕ _ÑfÐQf jÐejé[ jÕO:HL aÞk=ÐaÒmÐL_ hÍÑ jÒeÐS LÊcÐe jÐéBÜ 56 32 SÐZÞ [ `ÐeÊ_Þ cÊÊkÞÜ (NÑ[ÞLÐ) hÍÑc[Ñ jÊ^ÐÕhÊaÐfÐ ÒS_Ð 57 Idol Worship by the Hindus, Sanatana Dharma and Shri Shri Thakur's Mrs Lipsita Patnaik 58 33 Teachings 34 _\à LÐÒeÐmÞ_Ð `ÐWQLÍe B[Þaór hÍÑ aÞhéSÞ[ç jÊteeЯ 59 35 Reflections Shri Sanujit Senapati 62 36 [Êc RaÞ kóÒ] j]Ð _ÞÒeMÞaÞ cÊkÞÜ (NÑ[ÞLÐ) hÍÑ _Òeh QtÍ `[Þ 63 37 jÕOÒjaÑ bÐaÒe @_ÊNÊfeÊ AÒceÞLÐ hÍÑ Ò]aÑ`ÍjÐ] jÐcm 64 38 "S¯NÊeÊ' _Ðc S`Ê\ÞaÞ (NÑ[ÞLÐ) bNa[Ñ Ò]aÑ 66 39 ÒcÐ jê ó[ÞÒe hÍÑhÍÑWÐLÊe* mÑfÐ hÍÑ aÞbË[Þ jÐkÊ 67 40 [ÊceÞ BoÐ `ËeZ ÒkD (NÑ[ÞLÐ) cÑ_ÐlÞ cÞhÍ 69 41 FiÞÒLh, c\ÊeÐ J aótÐa_ ]hà_e @_ÊbË[Þ hÍÑ aÞhéSÞ[ç jÊteeЯ 70 42 AÒceÞLÐ jÐejé[ jÕO - j©c aÐiàÞL b¦ j®Þf_Ñe aÞaeZÑ hÍÑ aÞhéSÞ[ç jÊteeЯ 75 43 AÒceÞLÐ jÐejé[ jÕO - `qc aÐiàÞL aÞaeZÑ hÍÑ sÐ_e&_ ]ÞéÒa]Ñ 83 44 @bÞc[ J @_ÊbË[Þ 85 @bÞc[ (1) - cÊÜ LÞ`eÞ WÐLÊe*Ê `ÐBmÞ hÍÑc[Ñ j=Ñ[Ð jÐkÊ 85 iv @bÞc[ (2) - Only Guru in Good and Bad Times Shri Biswaranjan Das 87 @bÞc[ (3) Shri Shiba Prasad Jena 88 @_ÊbË[Þ (1) - [Ñ\à bÍcZ jc¯Òe hÍÑhÍÑWÐLÊe* Ló`Ð @_ÊbË[Þ hÍÑc[Ñ jêÞ[Ð jÊteeЯ 88 45 Some Chronological Events of Shri Shri Thakur's Life 90 46 Young Aspirants’ Section 95 A Prelude to YA Session 95 Hinduism and Christianity - the Similarities Ragini Mohanty 96 Who is Guru? Swati Dwibedy 97 My Experiences with Shri Shri Thakur Alok Tripathy 98 My India Trip in December 2008 Saumyashree Ray 99 Lessons of Life Shreya Prabhakar 101 47 2008 Fiscal Report 102 48 2008 Sammilani Photos 103 49 Directory of Bhaktas in America Saraswata Sangha 104 v S¯NÊeÊ at_Ð @¯Õ jkjÍcÐ Ò_Ð ]óÒh LaÑ_ÐÕ c[ÞÒSàÔÐ[Þ aÞ^cZÞ Ð (@\aàÒa], ]Þé[ѯ M¨, j©cLШ, ]Þé[ѯ @_ÊaÐLç, j˦ 22) hÍÑNÊeÊÒ]a kÞÜ `eÒchéeeË`Ñ `eÕaÍkê Ð Òj Ac÷ jkjÍ jkjÍ aÊwÞcÐ_ c_ÊiÔcÐ_* c^ÔÒe `eÞaÔЩ ÒkÐB ]hà_ Ò]aÐ _ÞcÞr (lÞ[Þ-@`ç-Ò[S-ceÊ[-ÒaÔÐc eË`Ñ `qÒbßÐ[ÞL) yËfSN[Òe sÐ_jéeË` HaÕ ÒSÔÐ[Þ jéeË`Òe `ÍLÐhcÐ_ jrÐ eË`Òe aÞ]ÔcÐ_ Ð Òk `eÒchée `ecaÍkê c_ÊiÔNZ* cÒ^Ô ckÐ_ aÊwÞcÐ_* jéeË` [ÐrÞéL ]hà_ _ÞcÞr `qÒbßÐ[ÞL yËf SN[Òe `ÍLÐhÞ[ sÐ_ ÒSÔÐ[Þ eË`Òe Ð !!!"" `ÍÐ\à_Ð `Þ[óbÔÓ jé^ЯÞbÔÓ jé^Ð_cÓ `Þ[ÐcÒkbÔÓ jé^ЯÞbÔÓ jé^Ð_cÓ `Í`Þ[ÐcÒkbÔÓ jé^ЯÞbÔÓ jé^Ð_cÓ @l_ç `Þ[ÒeÐÎcÞc]«
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    University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School May 2017 Modern Mythologies: The picE Imagination in Contemporary Indian Literature Sucheta Kanjilal University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the South and Southeast Asian Languages and Societies Commons Scholar Commons Citation Kanjilal, Sucheta, "Modern Mythologies: The pE ic Imagination in Contemporary Indian Literature" (2017). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/6875 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Modern Mythologies: The Epic Imagination in Contemporary Indian Literature by Sucheta Kanjilal A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy with a concentration in Literature Department of English College of Arts and Sciences University of South Florida Major Professor: Gurleen Grewal, Ph.D. Gil Ben-Herut, Ph.D. Hunt Hawkins, Ph.D. Quynh Nhu Le, Ph.D. Date of Approval: May 4, 2017 Keywords: South Asian Literature, Epic, Gender, Hinduism Copyright © 2017, Sucheta Kanjilal DEDICATION To my mother: for pencils, erasers, and courage. ACKNOWLEDGEMENTS When I was growing up in New Delhi, India in the late 1980s and the early 1990s, my father was writing an English language rock-opera based on the Mahabharata called Jaya, which would be staged in 1997. An upper-middle-class Bengali Brahmin with an English-language based education, my father was as influenced by the mythological tales narrated to him by his grandmother as he was by the musicals of Broadway impressario Andrew Lloyd Webber.
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  • Dharmic Environmentalism: Hindu Traditions and Ecological Care By
    Dharmic Environmentalism: Hindu Traditions and Ecological Care by © Rebecca Cairns A Thesis submitted to the School of Graduate Studies in partial fulfillment of the requirements for the degree of Master of Arts, Memorial University, Religious Studies Memorial University of Newfoundland August, 2020 St. John’s, Newfoundland and Labrador ABstract In the midst of environmental degradation, Religious Studies scholars have begun to assess whether or not religious traditions contain ecological resources which may initiate the restructuring of human-nature relationships. In this thesis, I explore whether it is possible to locate within Hindu religious traditions, especially lived Hindu traditions, an environmental ethic. By exploring the arguments made by scholars in the fields of Religion and Ecology, I examine both the ecological “paradoxes” seen by scholars to be inherent to Hindu ritual practice and the ways in which forms of environmental care exist or are developing within lived religion. I do the latter by examining the efforts that have been made by the Bishnoi, the Chipko Movement, Swadhyay Parivar and Bhils to conserve and protect local ecologies and sacred landscapes. ii Acknowledgements I express my gratitude to the supportive community that I found in the Department of Religious Studies. To Dr. Patricia Dold for her invaluable supervision and continued kindness. This project would not have been realized without her support. To my partner Michael, for his continued care, patience, and support. To my friends and family for their encouragement. iii List of Figures Figure 1: Inverted Tree of Life ……………………. 29 Figure 2: Illustration of a navabatrikā……………………. 34 Figure 3: Krishna bathing with the Gopis in the river Yamuna.
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  • Joan Martinez.P65
    NMML OCCASIONAL PAPER PERSPECTIVES IN INDIAN DEVELOPMENT New Series 32 Social Metabolism and Environmental Conflicts in India Joan Martinez-Alier Leah Temper Federico Demaria ICTA, Universitat Autonoma de Barcelona, Spain Nehru Memorial Museum and Library 2014 NMML Occasional Paper © Joan Martinez-Alier, Leah Temper and Federico Demeria, 2014 All rights reserved. No portion of the contents may be reproduced in any form without the written permission of the author. The findings, interpretations, and conclusions expressed herein are those of the author and do not reflect the opinion of the Nehru Memorial Museum and Library Society, in whole or part thereof. Published by Nehru Memorial Museum and Library Teen Murti House New Delhi-110011 e-mail : [email protected] ISBN : 978-93-83650-34-7 Price Rs. 100/-; US $ 10 Page setting & Printed by : A.D. Print Studio, 1749 B/6, Govind Puri Extn. Kalkaji, New Delhi - 110019. E-mail : [email protected] NMML Occasional Paper Social Metabolism and Environmental Conflicts in India* Joan Martinez-Alier, Leah Temper and Federico Demaria Abstract This paper explains the methods for counting the energy and material flows in the economy, and gives the main results of the Material Flows for the economy of India between 1961 and 2008 as researched by Simron Singh et al. (2012). Drawing on work done in the Environmental Justice Organisations, Liabities and Trade (EJOLT) project, some illustrations are given of the links between the changing social metabolism and ecological distribution conflicts. These cover responses to bauxite mining in Odisha, conflicts on sand mining, disputes on waste management options in Delhi and ship dismantling in Alang, Gujarat.
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  • The Significance of Fire Offering in Hindu Society
    INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation.
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  • Proposal Under Demand No-07-3054-04-337-0865-21007'District Head Quarter Road for the Year 2019-20 SI
    Proposal under Demand No-07-3054-04-337-0865-21007'District Head Quarter Road for the year 2019-20 SI. Name of the Amount Name of the Work No. (R&B) Division (Rs. In lakh) 1 2 3 4 S/R to New Jagannath Sadak from 0/630 to Q/660km ( Such as providing 1 Puri 4.76 Cement Concrete pavement at Chandanpur Bazar Portion ) S/R to New Jagannath Sadak from 0/665 to 0/695km ( Such as providing 2 Puri 4.91 Cement Concrete pavement at Chandanpur Bazar Portion ) Construction of entry gate on approach to Makara Bridge at ch,23/80km of New 3 Puri 4.23 Jagannath Sadak, Puri S/r ro New Jagannath Sadak from 14/070 to 14/240 Km such as construction of 4 Puri 4.82 Toe-wall & Packing on right side Construction of Retaining wall in U/S of Ratnachira Bridge at 13/290Km of New 5 Puri 4.98 Jagannath Sadak 6 Puri S/R to Jagannath Sadak road {Such as construction of Toe-wall at 2/300 Km) 4.74 Providing temporary Bus parking at Chupuring & approach road to Melana 7 Puri padia Jankia Gadasahi near New Jagannath Sadak for the visit of Hon’ble Chief 2.57 Minister of Odisha on 20.02,2019 Providing temporary Helipad ground Jankia Gadasahi near New Jagannath 8 Puri 3.00 Sadak for the visit of Hon'ble Chief Minister of Odisha on 20.02.2019 Providing temporary parking at Jankia Gadasahi near New Jagannath Sadak for 9 Puri 2.41 the visit of Hon'ble Chief Minister of Odisha on 20.02.2019 Providing temporary parking at Kanas side & Gadasahi near New Jagannath 10 Puri 4.88 Sadak for the visit of Hon'ble Chief Minister of Odisha on 20.02.2019 Repair of road from Hotel Prachi to
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  • ANNA HAZARE Jai Jawan to Jaikisan 22
    Vol.39 No.9 Chaitra-Vaishakh 5114 April 2012 R.15/- Editorial 03 Swami Vivekananda on his return to India-13 A Gigantic Plan 05 Fashion Man ... Role in Freedom Struggle 11 Sister Nivedita : Who Gave Her All to India-15 15 ANNA HAZARE Jai Jawan to Jaikisan 22 The Role of Saints In Building And Rebuilding Bharat 26 V.Senthil Kumar Sangh Inspired by Swamiji 32 Vivekananda Kendra Samachar 39 Single Copy R.15/- Annual R.160/- For 3 Yrs R.460/- Life (10 Yrs) R.1400/- Foreign Subscription: Annual - $40 US Dollar Life (10 years) - $400US Dollar (Plus Rs.50/- for Outstation Cheques) Yuva bharati - 1 - April 2012 Invocation çaìkaraà çaìkaräcäryaà keçavaà bädaräyaëam| sütrabhäñyakåtau vande bhagavantau punaù punaù|| I salute, again and again, the great teacher Aadi Shankaracharya, who is Lord Siva and Badarayana, who is Lord Vishnu, the venerable ones who wrote the Bhaashyaas and the Brahma-Sutras respectively. Yuva bharati - 2 - April 2012 Editorial Youth Icon… hroughout modern history youths have needed an icon. Once there were the Beetles; then there was John Lennon. TFor those youngsters who love martial arts there was Bruce Lee followed by Jackie Chan. Now in the visible youth culture of today who is the youth icon? The honest answer is Che Guevara. The cigar smoking good looking South American Marxist today looks at us from every T-shirt and stares from beyond his grave through facebook walls. Cult of Che Guevara is marketed in the every conceivable consumer item that a youth may use. And he has been a grand success.
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  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
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  • MOI July October 2011
    Vol.6, Issue 2-3 July-October -2011 The Forgotten Fast of Irom Sharmila Armed Forces Special Powers Act, 1958 We should be there: The Left and Cancell Koodankulam Project the Anna moment Lip-Service to Inclusive Growth Odisha's Little Gandhians Planning Commission's Poverty Definition: A Historic Victory of Domestic Workers Struggle An Insult to the Poor July - October 2011 Send in subscriptions, sponsorships, donations, and articles to: The Movement of India (MoI) National Alliance of Peoples' Movements (NAPM) C/O 6/6 (Basement), Jangpura B, Mathura Road, New Delhi – 110 014, India. Phone: 011 2437 4535; Mobile: +91 9818 905316 Email: [email protected] July - October 2011 1. Editorial 4 2. The Forgotten Fast of Irom Shrmila 5 3. Why Did NAPM Decide to Support Anna Hazare's Anti-Corruption Movement 10 4. We should be there: The Left and the Anna moment 12 5. Lip-Service to Inclusive Growth 17 6. How little can a person live on? 20 7. “Planning Commission's Poverty Definition: An Insult to the Poor” 23 8. Koodankulam: A Nuclear Chain Reaction 25 9. Cancell Koodankulam Project 27 10. Odisha's Little Gandhians 29 11. A Historic Victory of Domestic Workers Struggle 32 12. News & Notes 34 The Why Did NAPM Decide Forgotten M.Ravishankar Fast to Support Anna Hazare's of Irom Sharmila Anti-Corruption Movement Lip-Service “Planning Commission's Poverty Definition: to An Insult to the Poor” Inclusive Growth July - October 2011 his issue of the MOI covers a significant period in the democratic history of the Tcountry.
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  • Tibetan Buddhist Meditation Sangharakshita
    Lecture 61: Tibetan Buddhist Meditation Sangharakshita Mr Chairman and Friends, Time is passing, as time always does pass, and it seems that we are now craw inq to tte end of our course on an Introduction to Tibetan Buddhism, and this is in fact this evening the last lecture but one. Let me just remind you, before we begin, That the first half of the series, the lectures comprising the first half of the series, were more historical and as it were even institutional in character, but the second half of the series, The second group of four lectures, ses to be rather more practical, rather more, if you like, religious or spiri tual, The week before last, therefore, beginning this second group within the series, we dealt with Symbols of Tibetan Buddhist Art, and last week, as you may recollect, we dealt with the Four Foundation Yogas of the Tibetan Buddhist Tantra, Now today we come, in our seventh lecture, to the most practical, we might also say the most religious, the most spiritual, aspect of all: we come to something which constitutes the heart in many ways of the spiritual life, that is we come to Tibetan Buddhist Meditation, Now we may say, in a general way, that meditation, or dhyana, is an important aspect not only of Tibetan Buddhism but of all schools, of all Buddhist traditions whatsoever. Whether one examines the Theravada teachings or those of the general Mahayana, whether Indian or Far Eastern, whether one looks at the Tendai school or whether one looks at even the Shin school one finds that meditation in one form or another is an ortant aspect, an integral part of each and every one of them And this isn*t surprising, because from the very beginnings of Buddhism, if we go right back- to the Buddha*s own teaching, so tar as we can make thaf out, so far as we can decipher it, it does seem that an emphasis, a very great emphasis often, was placed upon what we call meditation, If we let our thoughts go back to the Buddha*s Noble Eightfold Path.
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  • The Divine Name
    THE DIVINE NAME by Raghava Chaitanya Das Published by BHAKTI VIGYAN NITYANANDA BOOK TRUST SRI KRISHNA CHAITANYA MISSION (Regd.) SRI BHAKTI VINOD ASHRAM BERHAMPUR-6(GM) (INDIA) SRI GAUR JAYANTI 24 March 1997 (WWW Edition - Vamana dvadasi 2007) All Rights Reserved By BHAKTI VIGYAN NITYANANDA BOOK TRUST CONTENTS PREFACE........................................................................................................9 DIVINE NAME AND ITS EFFICACIES.................................................................14 DIVINE NAME - THE SWEETEST OF ALL..........................................................................................14 DIVINE NAME - THE SOLE REMEDY FOR ALL ILLS...............................................................................15 DIFFERENT DIVINE DISPENSATIONS..............................................................................................15 DIVINE NAME - THE BEST IN KALI YUGA.......................................................................................16 AGE OF MACHINES................................................................................................................16 AGE OF FREE CONTROVERSY......................................................................................................17 ABODES OF KALI..................................................................................................................17 DIVINE GRACE - ESSENTIAL......................................................................................................18 SELF-SURRENDER - WAY
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  • Journal of Bengali Studies
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