DOCSLIB.ORG

Moksha in Hinduism Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Moksha in Hinduism Pdf Moksha in hinduism pdf Continue Moksha is the liberation from the sugar in death and her rebirth is known as samsara. As such, moksha is the ultimate goal of Hindu religious practice. The believer achieves moksha through self-realization. According to Advaita's (non-double) Hindu school thought, this self-realization comes in recognition of that the fine one (self) is one and the same as Brahman – the most, absolute reality understands all the universe. At the Dvaita school (double) in thought, true self-realization comes to attain a loving union with the supreme beings, often manifest in the form of a god like Vishnu, while maintaining one's own iniquity exists. Advaita Hindus evolves to meditation and contemplate action in achieving moksha, while Dvaita Hindus highlight love worship and devotion to a divinity. As the goal of all existence, moksha is the ultimate goal behind Hindu religious religious beliefs and practices and is conceptually a form of Hindu saliva/liberation. Moksha is an important element in all traditions of Indian origin faith. The View Buddhist de nirvana, the state of liberation from suffering, is similar to moksha, and Hindu sees Nirvana as the state one enters after achieving moksha. Jainism shared view of the Hindu de moksha and the kaveat that all karmas, even good, must be announced before they reach moksha since the consequence of karma necessity. In Sikhism, moksha is known as mukti and is largely similar to the Hindu Dvaita's design of moksha. Spiritual liberation, the sotriological purpose of Hinduism For other uses, see Moksha (disambiguation). Translations ofMokshaEnglishEmancipation, liberation, releaseSanskritमो (IAST: mokṣa)Bengaliেমা (mokkho)Gujaratiમો (mōkṣa)Hindiमो (moksh)Javanese (moksa)Kannadaೕ (mōkṣa)Malayalamേമാം (mōkṣaṁ)Nepaliमो (moksh)Odiaେମାକ (mokhya)Punjabiਮੋਕਸ਼ (mōkaśa)Tamilேமாச (Motcham)Teluguం (moksham)Glossary of Hinduism Part of a series onHinduism Hindus History Origins History Indus Valley Civilisation Historical Vedic religion Śramaṇa Tribal religions in India Main traditions Vaishnavism Shaivism Shaktism Smartism Swaminarayanism Deities Trimurti Brahma Vishnu Shiva Other major Devas / Devis Vedic Indra Agni Prajapati Rudra Devi Saraswati Ushas Varuna Vayu Post-Vedic Durga Ganesha Hanuman Kali Kartikeya Krishna Lakshmi Parvati Radha Rama Shakti Sita Swaminarayan Concepts Worldview Hindu cosmology Puranic chronology Hindu mythology Supreme Reality Brahman Om Parabrahman God Ishvara God in Hinduism God and gender Life Varna Brahmana Kshatriya Vaishya Shudra Ashrama (stage) Brahmacharya Grihastha Vanaprastha Sannyasa Purusharthas Dharma Artha Kama Moksha Mind Antahkarana Pramanas Guna Ahamkara (Attachment) Uparati Titiksha (Forbearance) Ānanda (Kontantman) Kshama (padon) Shama (Equanimity) Dama (Tanperans) Dhyana (Serenite) Moksha (Release) Viveka (Diskriminasyon) Vaira (Dispasion) Samadhana (Konsantrasyon konple) Shradha (Lafwa) Shadripu (Sis lenmi) Liberasyon Atman Maya Karma Saṃsāra Etik Niti shastra Yamas Niyama Ahim Asteya Aparigraha Brahmacharya Satya Damah Dayā Akrodha Ārjava Santosha Tapass Svādhyāya Shaucha Mitahara Dāna sous dharma Liberasyon Bhakti yoga Jnana yoga Yoga Kaga Yoga PratikesWorship Puja Śrauta Tanp Murti Bhakti Bhati Bhajana Yajna Homa Vrata Prāyaścitta Tirthadana Matha Nritta-Nritya Meditation ak charite Tapa Dhyana Dāna Yoga Sadhu Yogi Asana Hatha yoga Jnana yoga Bhakti yoga Yoga Karma yoga Raja yoga Kundalini Yoga Arts Bharatanatyam Kathakali Kuchipudi Manipudi Moipiniat atam Odissi Satriya Bhagavata Mela Yakshagana Dandiya Raas Mizik Carnatic Pandav Lila Rit de pasaj Garbhadhana Pumsavana Sitonayana Jatakarma Namakarana Nishkraman Annaprashana Chudakarana Karnavedha Vidyarambha Upanayana Keshanta Ritushudhi Samavartana Vivaha Antyeshti Ashrama Dharma Ashrama: Brahmaarya GrihasthapNap Sannyasa Festivals Diwali Holi Holi Shivaratri Navaratri Durga Puja Ramlila Vijayadashami-Dussehrahra Raksha Bandhan Ganesh Chaturthi Vasant Panchami Rama Navami Janmashtami Souam Makar Sankranti Kumbha Mela Pongal Ugadi Vaisakhi Bihu Puthandu Vishu Rathu Yatra Philosophical lekol Sis Astika Samkhya Yoga Nya Vaisheshika Mi Vedanta Advaita Dvaita Vishtada vishtadaa Akshar-Purushottam Darshan Lot lekol Pasupata Saiva Pratyabhija Charvaka Gurus, sen, filozof ansyen Agastya Angiras Aruni Ashtavakra Atri Bharadwaja Gotama Jamadagni Jaimdai Kapida Kapila Kapihyapa Pāṇini Patanjali Raikva Satyakama Jalamiki Valmiki Vishavami Vyasa Yajnavalkya Medieval Nayanars Alvars Adi Shankara Basavaka Mahadevi Allama Prabhu Sidheshwar Jñāneśvar Chaitanya Gangesha Upadhya Gaudapada Gorakshath Jayanta Bhatta Kabir Kumarila Bhatta Matsyendrana Mahavatar Babaji Madhusudana Madhudana Haridasa Thakur Namdeva Nimbarka Prakaka raghunatha Siromani Raumanja Sankardev Purandara Dasa Kanaka Dasa Ramprasad Sen Jagannatha Dasa Vyasaraya Sriparaya Raghavendra Swami Gopala Dasa Śyāma Śastri Vedanta Desika Tyagaraja Tukaram Vachaspati Mishra Vallabha Vidyaya Modern Swaminarayan Pramukh Swami Maharaj Mahan Maharaj Aurobindo Bhaktivinoda Thakur Chinmayanda Saras MaheshEs Yogi Jagi Vasudev Krishnanda Saraswati Narayana Guru Prabhupada Ramakrishna Ramana Maharshi Radhashnan Sarasatian Sivanda U.G. Krishnamurti Sai Baba Vivekanda Nigamanda Yogananda Ramachandra Datetatrya Ranade Tibbetiba Trailanga TextScriptures Vedas Rigveda Yajurveda Samaveda Atharvaveda Divizyon Samhita Brahmana Aranya Upanadad Upanad Rigdda: Aitareya Yajurveda: Brihadaranyaka Isha Taittiriya Katha Shvetashvatara Maitri Samaveda: Chandogya Kena Atharvaveda: Mundaka Mandukya Prashna Other scriptures Bhagavad Gita Agama (Hinduism) Vachanamrut Other texts Vedangas Shiksha Chandas Vyakarana Nirukta Kalpa Jyotisha Puranas Vishnu Purana Bhagavata Purana Nāradeya Purana Vāmana Purana Matsya Purana Garuda Purana Brahma Purana Brahmānda Purana Brahma Vaivarta Purana Bhavishya Purana Padma Purana Agni Purana Shiva Purana Linga Purana Kūrma Purana Skanda Purana Varaha Purana Mārkandeya Purana Itihasas Ramayana Mahabharata Upavedas Ayurveda Dhanurveda Gandharvaveda Sthapatyaveda Shastras and Sutras Dharma Shastra Artha Śastra Shilpa Shastra Kamasutra Brahma Sutras Samkhya Sutras Mimamsa Sutras Nyāya Sūtras Vaiśeṣika Sūtra Yoga Sutras Pramana Sutras Charaka Samhita Sushruta Samhita Natya Shastra Panchatantra Divya Prabandha Tirumurai Ramcharitmanas Yoga Vasistha Swara yoga Panchadasi Stotra Samhita Sutras Text classification Śruti Smriti Timeline of Hindu texts Society Varna Brahmin Kshatriya Vaishya Shudra Dalit Jati Persecution Nationalism Hindutva Other topics Hinduism by country Balinese Hinduism Criticism Calendar Iconography Mythology Pilgrimage sites Hinduism and Jainism / and Buddhism / and Sikhism / and Judaism / and Christianity/ and Islam Glossary of the Term Hinduism Portal VTE A deputy soul freed in moksha. Moksha (/ˈmoʊkʃə/; Sanskrit: मो, mokṣa), also called vimoksha, vimukti and mucti,[1] is a theme of Hinduism, Buddhism, Jainis and Sikhism for various forms of emancipation, light, liberation, and war. [2] In its sotriological sense and lunaological, it refers to freedom from saṃsāra, the cycle of death and rebirth. [3] In its epistemological sense and psychological sense, moksha is freedom from ignorance: self-realization, self-actually and self-consciousness. [4] In Hindu tradition, moksha is a central concept [5] and the utmost aim to be tagged in three paths during human life; These three paths are darma (virtue, appropriate, moral life), art (material prosperity, income security, means of life), and karma (fun, sensiality, emotional progress). [6] Together, these four concepts are called the Puruṣārtha of Hinduism. [7] In some schools of Indian religion, moksha is regarded as equivalent to and use interchangeably with other terms such as vimoksha, vimukti, kaivalya, apavga, mukti, nihresia and nirvana. [8] However, terms such as moksha and nirvana differ state between various schools in Hinduism, Buddhism and Jainism. [9] Nirvana in terms is most common in Buddhism,[10] while moksha is the most revalent in Hinduism. [11] Moksha's ethimology is from the root, muc, which means free, left, released, liberated. In Vedas and Happiness Upanishads, the word of God, mucyate appears, which is meant to be freely or released, like a horse from its harness. [summons needed] The definition and meaning of the definition and meaning of moksha varies between various Indian religion schools. [12] Moksha means freedom, liberation; what and how schools are different. [13] Moksha is also a concept that means liberation from Renaissance or saṃsāra. This liberation can be tagged while one on Earth (jivanmukti), or escatological (karmamukti,[3] videhamukti). Some Indian traditions highlight the liberation of concrete, ethical actions in the world. Liberation follows an epistemological transformation that allows one to see the truth and reality behind the fog of ignorance. [1] Moksha was defined by merely as the absence of suffering and war from saṃsāra slavery, various schools in Hinduism also explain the concept as presence of the state of paripurna-brahmanubhava (experience of oneness with Brahman, one of Supreme Self), a state of knowledge, peace and bliss. [14] For example, Vivekachudamani - an ancient book about moksha, explains one of many meditative steps on the moksha path, such as: जात नीत कु ल गो दरू ग ं नाम प गुण दोष वजतम् | देश काल िवषया तवत य तवमस भाव यामिन || २५४|| In addition to heart, belief, family or lineage, What is unnamed and shaped, beyond merits and demerits, that is beyond space, time and objects of sense, You are that,
Load more

Recommended publications
  • Invaluable Books of Brahmvidya
    INVALUABLE BOOKS OF BRAHMVIDYA VACHANAMRUT AND SWAMI NI VAATO 1 Table of Contents PART 1 - BRAHMVIDYA ......................................................................................................... 6 1.1 The capacity of the human-brain to learn several kinds of knowledge ............................................... 6 1.2 The importance of Brahmvidya (Knowledge of atma) .......................................................................... 7 1.3 The Imporance and the necessity of Brahmvidya .................................................................................. 8 PART 2 - VACHANAMRUT…………..…………………………………...………..…………14 2.1 The aspects of Vachanamrut and the subjects explained therein ....................................................... 15 2.1.1 The aspects of Vachanamrut ......................................................................................................... 15 2.1.2 The topics covered in the Vachanamrut are spiritual, not mundane or worldly………………………………………………………………..………………16 2.2 Essence, secrets, and principle of all the scriptures in Vachanamrut ......................................... 18 2.3 Opinions About The Vachanamrut ................................................................................................. 21 2.3.1 The opinions of the Gunatit Gurus .............................................................................................. 21 2.3.2 The opinions of prominent learned personalities ....................................................................... 22 2.4 The
    [Show full text]
  • Anandamayi Ma
    P> Question arises : here is birth, physical growth, such as a girl, badhu, and various forms like sadhana in the midst of all--what are all these then ? In all changes, 'it is the same self at all times'. That is, in all changes or absence of change, it is the one and the same. Where the question of one, two has no place, what Ma refers to as THAT only, this is Ma, Herself in Herself in the midst of us all! The question of re-birth, or previous birth does not arise. It is self-revealed a play with the appearance of a body through Her own Kheyala. Then what is the objective of sadhana, where attainment, non-attainment, all indeed is the self - It is Her own play with Herself in Her own Kheyala. Just as there is rising, sitting, movement, speaking, etc., of the body, so also the play of sadhana, discourses on abstruse truths, etc., are the same indeed - THAT only. Therefore, what it is being all, the same it is, indeed, without being any -THAT only absolutely. Although a body is here, yet it is not a body-while having all dealings, it transcends all dealings as well. Theravami, 26th March, 1988. Publisher Shree Virajanandji Maharaj Shree Shree Ma Anandamayi Ashram Kankhal9 Hardwar (U.P.) 249408 Printer MANASI PRESS 73 Sisir Bhaduri Sarani Calcutta-700 006 Phone Office 36-4362 Works 35-4312 Book Availble from All Shree Shree Ma Anandamayi and the following concerns: Shri Dipankar Chatterjee Kishore Bhawan 17, R. N. Mukherjee Road, Calcutta.-700 001 Publications Division Shree Shree Anandamayi Charitable Society, 'Matri Mandir' 57/1 Ballygunge Circular Road Calcutta-700 019 Phone 471993 Allied Book Agency 18/A Shyama Charan Dey St., Calcutta-700 073 Phone 31-2594 Mahesh Library 2/1 Shyama Charan Dey St., Calcutta-700 073 'NU LOOK' Royal Cinema Porch Cannought Circus New Delhi-i 10001 Phones 312808, 352358 Sri Madhukar Munshaw "Anand" Post Anandanagar Sheth C.
    [Show full text]
  • The Gita According to GANDHI
    The Gita according to GANDHI The Gospel of Selfless Action OR The Gita according to GANDHI By: Mahadev Desai First Published: August 1946 Printed & Published by: Vivek Jitendrabhai Desai Navajivan Mudranalaya Ahmedabad 380 014 (INDIA) www.mkgandhi.org Page 1 The Gita according to GANDHI Forward The following pages by Mahadev Desai are an ambitious project. It represents his unremitting labours during his prison life in 1933-'34. Every page is evidence of his scholarship and exhaustive study of all he could lay hands upon regarding the Bhagavad Gita, poetically called the Song Celestial by Sir Edwin Arnold. The immediate cause of this labour of love was my translation in Gujarati of the divine book as I understood it. In trying to give a translation of my meaning of the Gita, he found himself writing an original commentary on the Gita. The book might have been published during his lifetime, if I could have made time to go through the manuscript. I read some portions with him, but exigencies of my work had to interrupt the reading. Then followed the imprisonments of August 1942, and his sudden death within six days of our imprisonment. All of his immediate friends decided to give his reverent study of the Gita to the public. He had copies typed for his English friends who were impatient to see the commentary in print. And Pyarelal, who was collaborator with Mahadev Desai for many years, went through the whole manuscript and undertook to perform the difficult task of proof reading. Hence this publication. Frankly, I do not pretend to any scholarship.
    [Show full text]
  • Homeokinetic Mind and Equanimity (Sthita-Prajnata)
    1 Homeokinetic Mind: Equanimity (Sthita-Prajnaa) and Self-Renewal Vinod D Deshmukh, MD PhD [email protected] Abstract Homeokinetics is an extension of the concept of homeostasis. „Homeo‟ means the same; „stasis‟ means a steady state and „kinetic‟ means a dynamic movement. Homeostasis is defined as a tendency toward a relatively stable internal environment in organisms through interacting physiological processes. It implies maintenance of an internal steady state of an organism by means of self-regulation. It also includes a stable psychological condition of an individual with respect to opponent psychodynamic forces like drives, desires, emotions, and motivations. Homeokinetics emphasizes a tendency toward relatively stable rate of change of internal environment of an organism and its mental activity. Organisms, including humans, are complex self-organizing systems, which are governed by thermodynamic principles with transportation of molecules, energy, and information across its biophysical and cognitive border to maintain their functional form, self-integrity, and behavior. A river represents a typical homeokinetic system. It is not static but a dynamic process. It consists of ever-fluctuating water molecules, „atomisms‟ at one level of observation, and a collective and continuous form, „continuum‟ at another. The river is both, ever-new, and ever-the-same, depending on one‟s perspective. Most of the complex living systems, like organism, mind, and society, are homeokinetically organized in a nested hierarchy. The mind (Antah-karana) in Vedanta is considered to be the internal organ of action (Karma), cognition (Jnaana), and experience (Bhoga). It includes four hierarchical components: sense of self with intentionality (Aham-bhava), memory (Chitta), discriminating intelligence (Buddhi), and thought-emotion (Manas).
    [Show full text]
  • 369Satsang Vihar__1___English.Pdf
    Shri Gunatitanand Swami Bhagwan Shri Swaminarayan Shri Akshar Purushottam Maharaj Brahmaswarup Brahmaswarup Brahmaswarup Shri Bhagatji Maharaj Shri Shastriji Maharaj Shri Yogiji Maharaj Brahmaswarup Pragat Brahmaswarup Shri Pramukh Swami Maharaj Shri Mahant Swami Maharaj An Introductory Study Programme of BAPS Swaminarayan Hinduism for Children Part 1 S����������� A��������� Ahmedabad Satsang Vihar - 1 ‡ 1 Satsang Vihar, Part-1 (English Edition) (An Introductory Study Programme of BAPS Swaminarayan Hinduism for Children) Blessing: His Holiness Pramukh Swami Maharaj Inspirer: His Holiness Mahant Swami Maharaj Presented by: Children's Activities Central Office BAPS Swaminarayan Sanstha Shahibaug, Ahmedabad - 380 004, Gujarat, India Illustrations by: Ranjitsinh (Meghavi) Coloured by: Sanjeev Mishra (BAPS Design Studio) 5th Edition: February, 2019 Copies: 5,000 (Total: 26,000) Price: ` 60/- ISBN: 978-81-7526-358-1 Copyright: © Swaminarayan Aksharpith All rights reserved. No part of this book may be used or reproduced in any form or by any means without permission in writing from the publisher, except for brief quotations embodied in reviews and articles. Published & Printed by Swaminarayan Aksharpith Shahibaug Road, Ahmedabad-4 Gujarat, India. Websites: www.baps.org | http://kids.baps.org 2 ‡ Satsang Vihar - 1 LET US FLY TO AKSHARDHAM Look at those birds, high up in the sky. Seeing them we wish we could fl y, soar above the whole world and see all the things on this colourful globe. “If only,” we think, “God had given us wings!” The truth is, he has! He has given us two wings – not ones quite like the birds, but real strong wings nonetheless. He has given us the wings of agna and upasana so that we may fl y.
    [Show full text]
  • Sri Arobindo Glossary to the Record of Yoga
    Glossary to the Record of Yoga Introductory Note Status. Work on this glossary is in progress. Some definitions are provisional and will be revised before the glossary is published. Scope. Most words from languages other than English (primarily San- skrit), and some English words used in special senses in the Record of Yoga, are included. Transliteration. Words in italics are Sanskrit unless otherwise indi- cated. Sanskrit words are spelled according to the standard interna- tional system of transliteration. This has been adopted because the same Sanskrit word is often spelled in more than one way in the text. The spellings that occur in the text, if they differ from the transliter- ation (ignoring any diacritical marks over and under the letters), are mentioned in parentheses. The sounds represented by c, r.,ands´ or s. in the standard transliteration are commonly represented by “ch”, “ri”, and “sh” in the anglicised spellings normally used in the Record of Yoga. Order. All entries, regardless of language, are arranged in English al- phabetical order. Words and phrases are alphabetised letter by letter, disregarding diacritics, spaces and hyphens. Compounds and phrases. A compound or phrase composed of words that do not occur separately in the text is normally listed as a unit and the words are not defined individually. Compound expressions consisting of words that also occur by themselves, and thus are defined separately, are listed in the glossary only if they occur frequently or have a special significance. Definitions. The definition of each term is intended only as an aid to understanding its occurrences in the Record of Yoga.
    [Show full text]
  • THE CONCEPT of LIBERATION (MOKSHA) in the BHAGAVAD GITA Dr
    MSSV JOURNAL OF HUMANITIES AND SOCIAL SCIENCES VOL. 2 N0. 1 [ISSN 2455-7706] THE CONCEPT OF LIBERATION (MOKSHA) IN THE BHAGAVAD GITA Dr. Manashi Bora Department of Philosophy Mahapurusha Srimanta Sankaradeva University, Nagaon Abstract- The Bhagavad Gita recognizes liberation (moksha) as the supreme goal. The Bhagavad Gita describes liberation or moksha as the attainment of individual’s natural state by relinquishing its imposed state. Liberation is the supreme and highest status beyond good and evil. The Gita conceived liberation or moksha as the eternal and indestructible status and as the seat free from all troubles along with the freedom from birth and death. Liberation is the state where there is no pain. It is the state of supreme perfection. The state of liberation is explained as the transcendental perfection of the individual self, the attainment of God and inseparable union with him. The Gita maintains that liberation is supreme and highest bliss, which springs from union with god. Liberation or Moksha in the Gita is delight in the self, contentment with the self, selfrealization and self- fulfillment. It is free from moral obligations. As stated in the Gita, liberated person neither acts nor causes others to act. The liberated person may work for the good of humanity without moral obligation. To attain this liberation or moksha the Gita shows us a threefold path namely jnana, bhakti, and karma. The Gita understands moksha as freedom from kama. When we are free from kama and are united with the self, we begin to look at ourselves and the world from a divine point of view.
    [Show full text]
  • Bhaga Vad-Gita
    THE HISTORICAL GAME-CHANGES IN THE PHILOSOPHY OF DEVOTION AND CASTE AS USED AND MISUSED BY THE BHAGA VAD-GITA BY - ,<" DR. THILAGAVATHI CHANDULAL BA, MBBS (Madras), MRCOG, FRCOG (UK), MDiv. (Can) TOWARDS THE REQUIREMENT FOR THE DEGREE OF MA IN PHILOSOPHY TO THE FACULTY OF HUMANITIES BROCK UNIVERSITY ST. CATHARINES, ONTARIO, CANADA, L2S 2Al © 5 JANUARY 2011 11 THREE EPIGRAPHS ON THE ATHLETE OF THE SPffiIT Majority of us are born, eddy around, die only to glut the grave. Some - begin the quest, 'eddy around, but at the first difficulty, getting frightened, regress to the non-quest inertia. A few set out, but a very small number make it to the mountain top. Mathew Arnold, Rugby Chapel Among thousands of men scarcely one strives for perfection, and even among these who strive and succeed, scarcely one knows Me in truth. The Bhagavad-Gita 7. 3 Do you not know that in a race the runners all compete, but only one receives the prize? Run in such a way that you may win it. Athletes exercise self-control in all things; they do it to receive a perishable wreath, but we an imperishable one. St. Paul, First Letter to the Corinthian Church, 9.24-25 111 Acknowledging my goodly, heritage Father, Savarimuthu's world-class expertise in Theology: Christian, Lutheran and Hindu Mother, Annapooranam, who exemplified Christian bhakti and nlJrtured me in it ~ Aunt, Kamalam, who founded Tamil grammar and literature in me in my pre-teen years Daughter, Rachel, who has always been supportive of my education Grandchildren, Charisa and Chara, who love and admire me All my teachers all my years iv CONTENTS Abstract v Preface VI Tables, Lists, Abbreviations IX Introduction to bhakti X Chronological Table XVI Etymology of bhakti (Sanskrit), Grace (English), Anbu (Tamil), Agape (Greek) XVll Origin and Growth of bhakti xx Agape (love) XXI Chapter 1: Game-Changes in bhakti History: 1 Vedic devotion Upanishadic devotion Upanishads and bhakti The Epics and bhakti The Origin of bhakti .
    [Show full text]
  • Vedic Knowledge for Civilizational Harmony"
    World Association for Vedic Studies, Inc. A Multidisciplinary Academic Society, Tax Exempt in USA WAVES 2010 Eighth International Conference on "Vedic Knowledge for Civilizational Harmony" August 4-7, 2010 University of West Indies, Trinidad and Tobago In Collaboration with: Center for Indic Studies, UMass Dartmouth Saraswati Mandiram, Trinidad Contents About WAVES Organizers Welcome Letters WAVES 2010 in Trinidad Conference Description Track Descriptions Abstracts Agenda Speaker Profiles Speaker Guidelines Map of UWI Map of TT Boarding and Lodging Information Key Contacts Sponsors WAVES 2010 2 World Association for Vedic Studies, Inc. A Multidisciplinary Academic Society, Tax Exempt in USA Nature & Purpose World Association of Vedic Studies (WAVES) is a multidisciplinary academic society. It is a forum for all scholarly activities and views on any area of ‘Vedic Studies’ variously called as Indian Studies, South Asian Studies or Indology. WAVES is not confined to study related to Vedas alone or to India alone. It encompasses all that applies to traditions commonly called Vedic, past, present and future, any where in the world. WAVES is a non-religious society with no ideology. It is open for membership and for participation to all persons irrespective of their color, creed, ethnicity, and country of origin or any other kind of persuasion. It is universally acknowledged that Vedas are among the oldest existing records of human thoughts. Vedic traditions have continued without interruption for many millennium of years and remain a living and formative source of Hindu culture and tradition. Today Vedic traditions are not confined to Indian subcontinent but have spread virtually to all parts of the globe, through persons of Indian origin and through scholars and admirers of these traditions.
    [Show full text]
  • Invaluable Scriptures of Brahmavidya’
    SECTION 1: ‘INVALUABLE SCRIPTURES OF BRAHMAVIDYA’ Q. 1 From the given options, place a tick (✔) in the box next to the correct ones. (Total Marks: 8) Note: One or more options may be correct. Full marks will be awarded only if all the correct options are chosen, otherwise no marks will be awarded. MARCH 2015 1. Bhagwan Swaminarayan’s liberating life: (1) I have manifested along with these devotees for the liberation of the jivas. (2) I have sacrificed my body for the sake of those who are devotees of God (3) May your devotees not suffer for lack of food and clothing. (4) May I suffer the stings of lakhs of scorpions. 2. Opinions of renowned scholars: (1) It is the 20th century Gita of Saurashtra. (2) It is one of the best shastras. (3) It is a jewel of the Guajarati language. (4) Vachanamrut contains the essential principles of Hindu dharma. 3. The power of discourses: (1) These talks will not allow one take birth again (2) These talks are magic. One who listens becomes mad. (3) These talks of Purushottam Bhagwan clear millions of doubts. (4) The world ceases to exist and is understood as perishable, then who will call one wise? MARCH 2016 1. The human mind acquires manifold knowledge (1.3/11) (1) Brahmavidya is the political knowledge that enables an atma to become brahmarup and offer devotion to Paramatma. (2) Only by knowing him, are we able to overcome sorrow (3) The one worth learning is brahmavidya. (4) Only when he experiences himself as the atma does he become unhappy.
    [Show full text]
  • Glossary to the Record of Yoga
    Glossary to the Record of Yoga Introductory Note Status. Work on this glossary is in progress. Some definitions are provisional and will be revised before the glossary is published. Scope. Most words from languages other than English (primarily San- skrit), and some English words used in special senses in the Record of Yoga, are included. Transliteration. Words in italics are Sanskrit unless otherwise indi- cated. Sanskrit words are spelled according to the standard interna- tional system of transliteration. This has been adopted because the same Sanskrit word is often spelled in more than one way in the text. The spellings that occur in the text, if they differ from the transliter- ation (ignoring any diacritical marks over and under the letters), are mentioned in parentheses. The sounds represented by c, r.,ands´ or s. in the standard transliteration are commonly represented by “ch”, “ri”, and “sh” in the anglicised spellings normally used in the Record of Yoga. Order. All entries, regardless of language, are arranged in English al- phabetical order. Words and phrases are alphabetised letter by letter, disregarding diacritics, spaces and hyphens. Compounds and phrases. A compound or phrase composed of words that do not occur separately in the text is normally listed as a unit and the words are not defined individually. Compound expressions consisting of words that also occur by themselves, and thus are defined separately, are listed in the glossary only if they occur frequently or have a special significance. Definitions. The definition of each term is intended only as an aid to understanding its occurrences in the Record of Yoga.
    [Show full text]
  • An Analysis of the Second Chapter of the Bhagavad Gita from an Upanisadic Perspective
    AN ANALYSIS OF THE SECOND CHAPTER OF THE BHAGAVAD GITA FROM AN UPANISADIC PERSPECTIVE BY s. RAJAMANI 1995 University of Durban Westville 2 PREFACE An erudite scholar who has done life long reasearch on Sanskrit texts suggested to me that it would be a good idea to research into the connection between the Gita and the Upanisads; he said a detailed study is overdue. When it was found that there are innumerable Upanisads and many commentaries on both the Upanisads and the Bhagavad Gita, it became necessary for the purposes of this dissertation to limit the scope and span of the topic. But even here certain criteria had to be made to confine the study to, say, a chapter of the Gita and also one particular Upanisad so that an indepth analysis could be undertaken in the limited time and resources available. There are innumerable books which deal with the Upanisad and the Gita from a modern philosophical point of view. Among the traditional authors Sankara on all counts has been accepted as commentator par excellence. Ramanuja, Madhva, Vijnanabhiksu are the other well known traditional commentators. Radhakrishnan stands out as one of the modern commentators who had done this task to perfection. Of course there are others such as Das Gupta, Hiriyanna, Aurobindo and others in the modern context; From a practical point of view, however, there have been great souls like Ramakrishna, Ramana Maharishi, Mahatma Gandhi and others who brought the ideas from the scriptures into f9cUS in their lives. Books written by them and on them, and the great amount of literature that come close to the Gita and the Upanisads will fill up a few libraries.
    [Show full text]