Hymn to Brahma Score, 7-7-2014
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Brahmadeva Sutta
Sayutta Nikyavol1 S6.3Brahma,devaSutta Brahma,deva Sutta The Brahma,deva Discourse [The High God does not need any offering] (Sayutta Nikya 6.3/1:140-142) Translated by Piya Tan ©2004 1 Sutta summary This short instructive discourse, with a gentle touch of spiritual humour, is about a woman who worships Brahm (or God), regarded in ancient India as the creator god; yet her own son is an arhat. Brahm himself comes down from his heaven and appears before a brahminee (the monk Brahma,deva’s mother), admonishing her on the futility of her offerings, since brahms do not partake of earthly offer- ings, but subsist on dhyanic joy. More importantly, Brahm instructs the brahminee not to cast her religious sight too far away, when heaven lies right before her, in her own son: that her offerings would yield great fruit if she were to offer them to her own arhat son, Brahma,deva. The Sayutta Commentary tells a similar story about Shakra, who on seeing the people of Aga and Magadha making preparations for a great sacrifice to Mahā Brahmā, feels pity for them. Appearing to them in the guise of Brahmā, he advises them to take their offerings to the Buddha and listen to his teach- ings. (SA 1:351 f) Long before the rise of modern theism, the Buddha has already pointed to finding life’s answer and liberation within oneself, not in an external power, real or imagined. As long as we do not realize that we create our own God or gods, and that they are but hypostases of our desire for control and power, we will continue to find spiritual answers outside of ourselves, and fail to see the godliness and goodness within. -
Vaszubandhu Abhidharma-Kósája: Ontológia És Kozmológia a Buddhista Atomizmus
Eötvös Loránd Tudományegyetem Bölcsészettudományi Kar Doktori Disszertáció Szegedi Mónika Vaszubandhu Abhidharma-kósája: ontológia és kozmológia A buddhista atomizmus Filozófiatudományi Doktori Iskola, vezetője Boros Gábor DSc, egyetemi tanár Antik és középkori filozófia doktori program, vezetője Steiger Kornél CSc, professor emeritus A bizottság tagjai és tud. fokozatuk: Steiger Kornél, CSc (elnök) Péter Alexa PhD (titkár) Hidas Gergely PhD (külső tag) Tóth Erzsébet PhD (bíráló) Lautner Péter CSc (külső bíráló) Témavezető: Ruzsa Ferenc DSc, egyetemi tanár DOI: 10.15476/ELTE.2018.132 MTMT azonosító: 10054283 Budapest, 2018. ADATLAP a doktori értekezés nyilvánosságra hozatalához I. A doktori értekezés adatai A szerző neve: Szegedi Mónika MTMT-azonosító: 10054283 A doktori értekezés címe és alcíme: Vaszubandhu Abhidharma-kósája: ontológia és kozmológia. A buddhista atomizmus. DOI-azonosító: 10.15476/ELTE.2018.132 A doktori iskola neve: Filozófiatudományi Doktori Iskola A doktori iskolán belüli doktori program neve: Antik és középkori filozófia A témavezető neve és tudományos fokozata: Ruzsa Ferenc DSc (egyetemi tanár) A témavezető munkahelye: ELTE BTK Filozófia Intézet, Ókori és Középkori Filozófia Tanszék 1088 Budapest Múzeum krt. 6–8. II. Nyilatkozatok 1. A doktori értekezés szerzőjeként a) hozzájárulok, hogy a doktori fokozat megszerzését követően a doktori értekezésem és a tézisek nyilvánosságra kerüljenek az ELTE Digitális Intézményi Tudástárban. Felhatalmazom az ELTE BTK Doktori és Tudományszervezési Hivatal ügyintézőjét, Manhercz -
World War Ii Memorial: Fdr D-Day Prayer Design Development
WORLD WAR II MEMORIAL: FDR D-DAY PRAYER DESIGN DEVELOPMENT Prepared for: FRIENDS OF THE national WORLD war II MEMORIAL, INC APRIL 15, 2021 PRESENTATION TO THE COMMISSION OF FINE ARTS OEHME, van SWEDEN OvS table of contents HISTORY AND OVERVIEW 03 - 10 CFA JANUARY 2021 LETTER WITH FEEDBACK 11 WWII MEMORIAL CONTEXT 12 DESIGN REFINEMENTS 13 - 22 FONT RESEARCH & REFINEMENTS 23 - 30 D-DAY PRAYER PLAQUE DESIGN 31 - 34 D-DAY PRAYER PLANTING DESIGN 35 - 36 DISCUSSION 37 APPENDIX 38 2 - WORLD war II MEMORIAL: DESIGN DEVELOPMENTS FOR PLACEMENT OF FDR D-day prayer FRIENDS OF THE NATIONAL WORLD WAR II MEMORIAL OEHME VAN SWEDEN & ASSOCIATES, INC : LANDSCAPE ARCHITECTS History and Overview | 2013-2014 Enacting Legislation and Direction • On June 30, 2014, President Obama signed into law the World War II Memorial Prayer Act of 2013 (Public Law 113-123) directing the Secretary of the Interior to “install in the area of the World War II Memorial in the District of Columbia a suitable plaque or an inscription with the words that President Franklin D. Roosevelt prayed with the United States on D-Day, June 6, 1944.” • In-depth site analysis, evaluative design parameters, and numerous studies determined current Prayer placement • The 2015 Commission selected the Circle of Remembrance but noted existing materials were not appropriate for the Prayer nor cohesive with the WWII Memorial • Based on this recommendation, NPS and Friends directed OvS to update the design and materials of the Circle in addition to designing the Prayer Plaque • NPS and Friends have -
Bhagavata Purana
Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary -
Vidulaku- Mrokkeda-Raga.Html Youtube Class: Audio MP3 Class
Vidhulaku Mrokkedha Ragam: Mayamalavagowlai {15th Melakartha Ragam} https://en.wikipedia.org/wiki/Mayamalavagowla ARO: S R1 G3 M1 P D1 N3 S || AVA: A N3 D1 P M1 G3 R1 S || Talam: Adi Composer: Thyagaraja Version: M.S. Subbulakshmi (https://www.youtube.com/watch?v=llsETzsGWzU ) Lyrics Courtesy: www.karnatik.com (Rani) and Lakshman Ragde http://www.geocities.com/promiserani2/c2933.html Meaning Courtesy: https://thyagaraja-vaibhavam.blogspot.com/2007/03/thyagaraja-kriti-vidulaku- mrokkeda-raga.html Youtube Class: https://www.youtube.com/watch?v=hWszTbKSkm0 Audio MP3 Class: http://www.shivkumar.org/music/vidulaku-class.mp3 Pallavi: vidulaku mrokkEda sangIta kO Anupallavi: mudamuna shankara krta sAma nigama vidulaku nAdAtmaka sapta svara Charanam: kamalA gaurI vAgIshvari vidhi garuDa dhvaja shiva nAradulu amarEsha bharata kashyapa caNDIsha AnjanEya guha gajamukhulu su-mrkaNDuja kumbhaja tumburu vara sOmEshvara shArnga dEva nandi pramukhulaku tyAgarAja vandyulaku brahmAnanda sudhAmbudhi marma Meaning Courtesy: https://thyagaraja-vaibhavam.blogspot.com/2007/03/thyagaraja-kriti-vidulaku- mrokkeda-raga.html Pallavi: Sahityam: vidulaku mrokkEda sangIta kO Meaning: I salute (mrokkeda) the maestros (kOvidulaku) of music (sangIta). Sahityam: mudamuna shankara krta sAma nigama vidulaku nAdAtmaka sapta svara Meaning: I joyously (mudamuna) salute - the masters (vidulaku) of sAma vEda (nigama) created (kRta) by Lord Sankara and the maestros (vidulaku) of sapta svara – nAda embodied (Atmaka) (nAdAtmaka). Sahityam:kamalA gaurI vAgIshvari vidhi garuDa dhvaja -
Hari Bhakti Vilasa
hari-bhakti-viläsaù (COMPLETE) (1) prathamo viläsaù atha maìgaläcaraëam caitanya-devaà bhagavantam äçraye çré-vaiñëavänäà pramude’ïjasä likhan | ävaçyakaà karma vicärya sädhubhiù särdhaà samähåtya samasta-çästrataù || 1 || bhakter viläsäàç cinute prabodhä- nandasya çiñyo bhagavat-priyasya | gopäla-bhaööo raghunätha-däsaà santoñayan rüpa-sanätanau ca || 2 || mathurä-nätha-pädäbja-prema-bhakti-viläsataù | jätaà bhakti-viläsäkhyaà tad-bhaktäù çélayantv imam || 3 || jéyäsur ätyantika-bhakti-niñöhäù çré-vaiñëavä mäthura-maëòale’tra | käçéçvaraù kåñëa-vane cakästu çré-kåñëa-däsaç ca sa-lokanäthaù || 4 || tatra lekhya-pratijïä ädau sa-käraëaà lekhyaà çré-gurv-äçrayaëaà tataù | guruù çiñyaù parékñädir bhagavän manavo’sya ca || 5 || manträdhikäré siddhy-ädi-çodhanaà mantra-saàskriyäù | dékñä nityaà brähma-käle çubhotthänaà pavitratä | prätaù småtyädi kåñëasya vädyädaiç ca prabodhanam || 6 || nirmälyottäraëädy-ädau maìgalärätrikaà tataù | maiträdi-kåtyaà çaucäcamanaà dantasya dhävanam || 7 || snänaà täntrika-sandhyädi deva-sadmädi-saàskriyä || 8 || tulasyädyähåtir geha-snänam uñëodakädikam | vastraà péöhaà cordhva-puëòraà çré-gopé-candanädikam || 9 || cakrädi-mudrä mälä ca gåha-sandhyärcanaà guroù | mähätmyaà cätha kåñëasya dvära-veçmäntarärcanam || 10 || püjärthäsanam arghyädi-sthäpanaà vighna-väraëam | çré-gurv-ädi-natir bhüta-çuddhiù präëa-viçodhanam || 11 || nyäsa-mudrä-païcakaà ca kåñëa-dhyänäntarärcane | püjä padäni çré-mürti-çälagräma-çiläs tathä || 12 || dvärakodbhava-cakräëi çuddhayaù péöha-püjanam | ävähanädi tan-mudrä äsanädi-samarpaëam -
The Calendars of India
The Calendars of India By Vinod K. Mishra, Ph.D. 1 Preface. 4 1. Introduction 5 2. Basic Astronomy behind the Calendars 8 2.1 Different Kinds of Days 8 2.2 Different Kinds of Months 9 2.2.1 Synodic Month 9 2.2.2 Sidereal Month 11 2.2.3 Anomalistic Month 12 2.2.4 Draconic Month 13 2.2.5 Tropical Month 15 2.2.6 Other Lunar Periodicities 15 2.3 Different Kinds of Years 16 2.3.1 Lunar Year 17 2.3.2 Tropical Year 18 2.3.3 Siderial Year 19 2.3.4 Anomalistic Year 19 2.4 Precession of Equinoxes 19 2.5 Nutation 21 2.6 Planetary Motions 22 3. Types of Calendars 22 3.1 Lunar Calendar: Structure 23 3.2 Lunar Calendar: Example 24 3.3 Solar Calendar: Structure 26 3.4 Solar Calendar: Examples 27 3.4.1 Julian Calendar 27 3.4.2 Gregorian Calendar 28 3.4.3 Pre-Islamic Egyptian Calendar 30 3.4.4 Iranian Calendar 31 3.5 Lunisolar calendars: Structure 32 3.5.1 Method of Cycles 32 3.5.2 Improvements over Metonic Cycle 34 3.5.3 A Mathematical Model for Intercalation 34 3.5.3 Intercalation in India 35 3.6 Lunisolar Calendars: Examples 36 3.6.1 Chinese Lunisolar Year 36 3.6.2 Pre-Christian Greek Lunisolar Year 37 3.6.3 Jewish Lunisolar Year 38 3.7 Non-Astronomical Calendars 38 4. Indian Calendars 42 4.1 Traditional (Siderial Solar) 42 4.2 National Reformed (Tropical Solar) 49 4.3 The Nānakshāhī Calendar (Tropical Solar) 51 4.5 Traditional Lunisolar Year 52 4.5 Traditional Lunisolar Year (vaisnava) 58 5. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
Hymns to the Mystic Fire
16 Hymns to the Mystic Fire VOLUME 16 THE COMPLETE WORKS OF SRI AUROBINDO © Sri Aurobindo Ashram Trust 2013 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA Hymns To The Mystic Fire Publisher’s Note The present volume comprises Sri Aurobindo’s translations of and commentaries on hymns to Agni in the Rig Veda. It is divided into three parts: Hymns to the Mystic Fire: The entire contents of a book of this name that was published by Sri Aurobindo in 1946, consisting of selected hymns to Agni with a Fore- word and extracts from the essay “The Doctrine of the Mystics”. Other Hymns to Agni: Translations of hymns to Agni that Sri Aurobindo did not include in the edition of Hymns to the Mystic Fire published during his lifetime. An appendix to this part contains his complete transla- tions of the first hymn of the Rig Veda, showing how his approach to translating the Veda changed over the years. Commentaries and Annotated Translations: Pieces from Sri Aurobindo’s manuscripts in which he commented on hymns to Agni or provided annotated translations of them. Some translations of hymns addressed to Agni are included in The Secret of the Veda, volume 15 of THE COMPLETE WORKS OF SRI AUROBINDO. That volume consists of all Sri Aurobindo’s essays on and translations of Vedic hymns that appeared first in the monthly review Arya between 1914 and 1920. His writings on the Veda that do not deal primarily with Agni and that were not published in the Arya are collected in Vedic and Philological Studies, volume 14 of THE COMPLETE WORKS. -
Ashtanga Yoga Mantra ~ ~
Añöanga Yoga Añöanga Yoga Surya Namaskara A – repeat 5 times Ashtanga Yoga Mantra ~ Om vande gurunam caranaravinde EKAM (IN) DVE (EX) TRINI (IN) CATVARI (EX) PANCA (IN) sandarshita svatma sukha va bodhe nih sreyase jangalika yamane samsara halahala mohasahantyai abahu purushakaram shankacakrasi dharinam sahasra shirasam svetam SAT (EX + 5BR) SAPTA (IN) ASTAU (EX) NAVA (IN) Samasthiti (EX) pranamami Patanjalim Surya Namaskara B – repeat 5 times Om ~ ~ I pray to the lotus feet of the supreme Guru EKAM (IN) DVE (EX) TRINI (IN) CATVARI (EX) PANCA (IN) who teaches the good knowledge, showing the way to knowing the selfawakening great happiness; who is the doctor of the jungle, able to remove the poison of the ignorance of conditioned existence. SAT (EX) SAPTA (IN) ASTAU (EX) NAVA (IN) DASA (EX) To Patanjali, an incarnation of Adisesa, white in color with 1000 radiant heads (in his form as the divine serpent, Ananta), human in torm below the shoulders holding a sword (discrimination), a wheel of fire EKADASA (IN) DVADASA (EX) TRAYODASA (IN) CATURDASA (EX+5BR) PANCADASA (IN) (discus of light, representing infinite time), and a conch (divine sound) - to him, I prostrate. ~ SODASA (EX) SAPTADASA (IN) Samasthiti (EX) ©AshtangaYoga.info ©AshtangaYoga.info Añöanga Yoga Añöanga Yoga Fundamental Asana Finishing Positions Padangusthasana Pada Hastasana Utthita & Parivritta Trikonasana Utthita & Parivritta Salamba Sarvangasana Halasana Karna Piòäsana Ürdhva Padmasana Parsvakonasana Prasarita Padottanasana A, B, C & D Piëòäsana Mathsyasana Uttana Padasana -
Sri Ammabhagavan Foreword 2018-01-19 Darshan: Ekam -Drop All Paths -Thou Art That -Temple -Ekam :General Information from Wikipedia Foreword
Ekam Sri AmmaBhagavan Foreword 2018-01-19 Darshan: Ekam -Drop all paths -Thou art That -Temple -Ekam :general information from Wikipedia Foreword I found this video on March 1st,2018. At that time, already 40 days has passed from original Darshan had done. Soon I made transcript and Japanese translation. After that I noticed it is very useful to make it a little e-Book. When this Darshan was given? YouTube title is "Sri Amma Bhagavan's interaction on inauguration of EKAM (The ONENESS FIELD) on 19-JAN-2018". But as usual, no date information is found in the video. Bhagavan says, "It has taken 28 years since the birth of the phenomenon of the Golden Orb to arrive at this point." Oneness phenomenon began in 1989, so timing is just begining of 2018. Darshan setting is very simple. background is white wall only. It seems Sri Ammmabhagavan sit outdoor or near open space. Birds sing constantly. Some handclaps in the beginning so there were audience but not so many people. Audio is very well. under natural daylight, 3 or so cameras were settled. Nothing decorate, nothing unnecessary. YouTube channel that contains this video is run by a personal devotee. This is ordinary Indian style. So this is not O&O Academy's promotion video. This is a critical message. Perhaps Bhagavan suggests that 2012 Awakening was failed, or not so, world wide awakening is now in very difficult situation. As you now, we are in the crucible ofgreed capitalism, political brute, religious crazy, foolish racism, meaningless wars, and unnecessary poverty. -
Searching for the Common Thread Within Religions
1 Searching for the Common Thread within Religions Paul F. Knitter In conversations about religion and the manyness of religions, one often hears, in general as well as scholarly discussions, remarks about what all the religions have in common. It is generally taken for granted that despite the evident, often flamboyant, diversity of religions, there is something that they all share, or something that holds them together in what even scrupulous historians of religions call "family resemblances." The image of a "common thread" (or threads) is often used to suggest that if we look closely and carefully enough, we will find something that is understood to have a unifying quality. But when it comes to stating more precisely just what that common thread is--or even where we can find it or how we can search for it--conversations usually become vague or contradictory. In the reflections that follow, I will review why such conversations about the common thread within all religions bog down, why the search for such a common thread can be frustrating, even futile, i will first review what I think are failed attempts at locating that common thread and how those failed attempts have led many people to give up the search for what is common to all religions. Then, in the second and principal part of my reflections, I will outline how the search for what the religions have in. common is being renewed today. I will show that the search, as complex and frustrating as it is, is also very important and rewarding, especially in light of the discussions on globalization in this issue of ReVision.