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Bhadrakali - Wikipedia, the Free Encyclopedia
בהאדראקאלי http://www.tripi.co.il/ShowItem.action?item=948 بهادراكالي http://ar.hotels.com/de1685423/%D9%86%D9%8A%D8%A8%D8%A7%D9%84-%D9%83%D8%A 7%D8%AA%D9%85%D8%A7%D9%86%D8%AF%D9%88-%D9%85%D8%B9%D8%A8%D8%AF-%D8 %A8%D9%87%D8%A7%D8%AF%D8%B1%D8%A7%D9%83%D8%A7%D9%84%D9%8A-%D8%A7% D9%84%D9%81%D9%86%D8%A7%D8%AF%D9%82-%D9%82%D8%B1%D8%A8 Bhadrakali - Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Bhadrakali Bhadrakali From Wikipedia, the free encyclopedia Bhadrak ālī (Sanskrit: भकाली , Tamil: பரகாள, Telugu: wq, Malayalam: , Kannada: ಭದಾ, Kodava: Bhadrak ālī (Good Kali, Mahamaya Kali) ಭದಾ) (literally " Good Kali, ") [1] is a Hindu goddess popular in Southern India. She is one of the fierce forms of the Great Goddess (Devi) mentioned in the Devi Mahatmyam. Bhadrakali is the popular form of Devi worshipped in Kerala as Sri Bhadrakali and Kariam Kali Murti Devi. In Kerala she is seen as the auspicious and fortunate form of Kali who protects the good. It is believed that Bhadrak āli was a local deity that was assimilated into the mainstream Hinduism, particularly into Shaiva mythology. She is represented with three eyes, and four, twelve or eighteen hands. She carries a number of weapons, with flames flowing from her head, and a small tusk protruding from her mouth. Her worship is also associated with the Bhadrakali worshipped by the Trimurti – the male Tantric tradition of the Matrikas as well as the tradition of the Trinity in the North Indian Basohli style. -
Siddha Siddhanta Paddhati (Practicals of Dharma)
Siddha Siddhanta Paddhati (Practicals of Dharma) By Paramahamsa Dr.Rupnathji There is nothing greater than guru, nothing greater than guru, nothing greater than guru, nothing greater than guru. Shiva is the instructor. Shiva is the instructor. Shiva is the instructor. Shiva is the instructor." - Siddha Siddhanta Paddhati, V, 63. This Sanskrit text, attributed to Siddha Gorakhnath, is divided into six chapters called Upadeshas. The Sanskrit edition used for this abstract is the Siddha Siddhanta Paddhati & Other Works of the Nath Yogis, Dr.Rupnathji, 1993. It is also very much worth consulting the English introduction, by Dr.Rupnathji, to the Siddha Siddhanta Sangraha of Balabhadra, Government Sanskrit College, Benares 1995. This introduction is out of copyright and we have also placed it on this site. The sections in this work are 1) origin of Pinda, 2) discussion of Pinda, 3) knowledge relating to Pinda, 4) foundation of Pinda. 5) unity of Pinda with the Supreme Reality (Parampada), and 6) the nature of the Avadhoot. The Parampada is also known as Anama, or the nameless. The Pinda itself is Shakti. Pinda means, literally, a ball or an egg. This egg is the cosmic egg or Macrocosm. and also the microcosmic egg, or the human being. It has six forms, called in this text Para (Supreme). Anadi (Without Origin), Adi (Origin), Mahasakara (Great Body), Prakrita (Natural Body) and Garbha (Womb-born Body), Each of these six aspects of Pinda has itself five factors, these being subdivided into five other divisions. So each of the six aspects of Pinda has 25 qualities. The five divisions partake of the nature of Space, Air, Water, Fire and Earth -- the five elements or Bhutas. -
Rudra Yamala
Rudrayamala Uttarakhanda Beguiled by false knowledge, certain persons, deprived of the guru-shishya tradition, imagine the nature of Kuladharma according to their own lights. If merely by drinking wine, men were to attain fulfilment, all drunks would attain siddhi. If mere partaking of flesh were to lead to the high state, all carnivores in the world would become eligible for immense merit. If liberation were to be ensured by mere cohabitation with women, all creatures would become liberated by female companionship. Mahadevi, it is not the Kula path that is to be denounced. On the other hand, those deprived of the (Kula) paths should be condemned - Kularnavatantra II, 126-120 The Rudrayamala is used as a source by many other agamas but the original appears to be lost. Strictly speaking, a Yamala is a different class of text, and supposed to pre-date the tantras. However, manuscripts of the Yamala seem to be lost, except as quotations in later works. This analysis of the contents is of a tantra given the same name, but almost certainly, from internal evidence, not the original text. Although its provenance is unknown, it nevertheless contains a great deal of interesting information and focuses in great detail on the identity of the goddess with Kundalini. Published in a Sanskrit edition by the Vacasampati Press, Calcutta, this work is divided into 66 chapters (patala) of different lengths and written in a simple manner. Here is a digest of its contents (under construction). Chapter One The text takes the form of Shiva asking questions and Shakti answering, making this nigama rather than agama form. -
Banaras: the Eternal Passage
International Journal of Science and Research (IJSR) ISSN: 2319-7064 ResearchGate Impact Factor (2018): 0.28 | SJIF (2019): 7.583 Banaras: The Eternal Passage Bandana Singh Assistant Professor, Department of Hotel Management, T John College, Bangalore, India Abstract: Banaras, the earthly city, rises from the western bank of the river Ganges, where the river takes a swift bend towards the north. Banaras, has multiple names attached to her lore, be it Varanasi or Kashi — the city of Light, the Luminous. The early morning at the ghats of Kashi, wherein the rays of Sun strike deep into the heart of river and reflects upon the high spires of the temples, and Ashrams along the three miles long liver stretch, Is a scene captured and framed in thousands of hearts. Keywords: Varanasi, Spirituality, Avimukta, Eternal Door, Anandavan 1. Introduction gateway, to evaluate and assess the myth and true history associated with the city of Varanasi. Kashi, has two distinct frames that it offers to its visitors, if one walks within the narrow lanes of the old city, one truly 4. Literature Review appreciates and become part and parcel of the unceasing earthly cycle of life and death. Once, one step at any of the In Banaras- City of Light, Diana L. Eck writes, "Banaras is Ghats along the river, the flowing confluence, a growing one of the oldest living cities in the world, as old as influence of the river casts upon the spiritual entity within Jerusalem, Athens, and Peking. It occupied its high bank the Individual, and one visualizes the realm of transcendence overlooking ⁷the Ganges in the cradle days of Western and liberation, which Hindus’ call as 'Moksha.”. -
Technologies of Self
TECHNOLOGIES OF SELF NAVIN KUMAR GALLERY Conceived, realized, and written by Dr. Tarun Kumar Jain [email protected] Published by Navin Kumar, Inc. +1 (646) 708 - 1530 Copyright © 2019 All Rights Reserved TECHNOLOGIES OF SELF TABLE OF CONTENTS PREFACE 4 INTRODUCTION 5 FORM I NARRATIVE SEMIOSIS 11 Miracles at Śrāvastī 12 Śākyamuni Buddha 16 Arhats Angaja and Pantaka 18 Saint Francis Of Assisi 22 FORM II ONTOLOGICAL HIERARCHIES 25 Eight Mahasiddhas 26 Complete Mandala Cycle of the Sarvadurgatipariśodhana 30 The Immovable One, Acalanātha 40 The Remover of Obstacles, Sarvanivāraṇaviṣkambhin 42 The Boddhisattva of wisdom, Mañjuśrī 46 Jambhala, The Progenitor of Wealth 48 Nāroḍākinī 50 The Dispeller of Misery Śokavinodana Tārā 52 Drapa Ngonshe Jambhala In Paradise 54 the Knowledge-Causing Mother Kurukulla 58 FORM III TIBETAN TECHNOLOGIES OF SELF 61 Karmapa 3 Rangjung Dorje (1284 - 1339) 62 Tertön Sherab Özer (1518 ‒ 1584) 64 Karmapa 9 Wangchuk Dorje (1555 - 1601) 68 Ngor 8 Sanggye Rinchen & Sakya Jampa’i Dorje 7 2 Dalai Lama 7 Kelzang Gyatso (1708 – 1757) 74 Chimed Ozer (1574 – 1661) 80 Jonang Chokle Namgyel (1306 ‒ 1386) 82 Mahasiddha Virupa (837-909) 84 Naza Drakpugpa (1277 - 1350) 86 Thekchen Chokyi Gyalpo (1349 - 1425) 88 PREFACE ...Technologies of the self, which permit individuals to effect by their own means or with the help of others a certain number of operations on their own bodies and souls, thoughts, conduct, and way of being, so as to transform themselves in order to attain a certain state of happiness, purity, wisdom, perfection, or immortality. ~ Michel Foucault, Technologies of Self 1 As an expression of mental states that are often difficult to cast in language, art is a source of perceptual and contemplative stimulation outside the statistical normality of the mundane physical world; it expands our experiential domain and challenges our concepts of what can exist. -
Practices of Arya Sitatapatra (White Umbrella Deity) Foundation for the Preservation of the Mahayana Tradition, Inc
Practices of Arya Sitatapatra (White Umbrella Deity) Foundation for the Preservation of the Mahayana Tradition, Inc. 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2014 Foundation for the Preservation of the Mahayana Tradition, Inc. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or developed, without permission in writing from the publisher. Set in Goudy Old Style 12/14.5, BibleScrT, and Tibetan Machine Uni- code. Printed in the USA. Contents The Supreme Accomplishment of Sitatapatra 5 Praises and Repelling Practices of Sitatapatra 23 Practices of Arya Sitatapatra 5 The Supreme Accomplishment of Sitatapatra In the language of India: Ārya Tathāgatoṣṇīṣasitātapatrāparājita Mahāpratyaṅgirāparamasiddha Nāma Dhāraṇī In Tibetan: Phag pa de zhin sheg pä tsug tor nä jung wä dug kar po chän zhän gyi mi thub pa chhir dog pa chen mo chhog tu drub pa zhe ja wä zung [In English: The Dharani Called “The Great Repelling Supreme Ac- complishment of Arya Sitatapatra, Undefeatable by Oth- ers, Arisen from the Ushnisha of the Tathagata”] I prostrate to all the buddhas, bodhisattvas, arya shravakas, and pratyekabuddhas. I prostrate to the Ushnisha-Queen,1 the Bhagavan Unable to be Overcome by Others. Thus I have heard at one time. The Bhagavan was staying in the Hall of Excellent Dharma2 in the realm of the gods at Trayastrimsha, together with a great sangha of bhikshus, a great sangha of bodhisat- tvas, and Indra, Lord of the Gods. -
Indological Book House
CLASSICAL INDIA VOLUME THREE VEDIC INDIA BY LOUIS RENOU Translated from the French by Philip Spratt INDOLOGICAL BOOK HOUSE DELHI 1911 VARANASI "\ ,.. VEDIC INDIA THE TEXTS 55 universe, the universe is a function of the divine, which is at i today extremely few, while the Smarta, who maintain the I the same time within things and external to them. 11 rituals "of the Smriti", together with adherence t9 the cult of the Five Gods, are still a very large number. F~ om an § 109. Elevation to the divine level proceeds form partici f antiquarian point of view the distinction should be made be pation in the sacred. Thus a ma~ can attain to the divine t tween tae Yajnika, who perform the sacrifices, the Vaidika, level, and it is not to be doubted that at the root of more than f who know by heart their Veda, together with the associated one Vedic story lie legends, fragments of historical fa,:t. texts, and the Shrotriya, who are specialists in the Shl'autasutra At the time when he is invoked, each divinity is regarded (Bhandarkar). Ninety per,cent of Brahmans are Yajurvedins. as the supreme divinity ; he is given the highest prerogatives, and even attributes which belong properly to ,others, It is 2. BELIEFS through this shifting tttat the process of levelling takes place ; lNT.ERODUCTORY it is to be explained in part by the Indian technique ofhymno § 107. The essential part of the Vedic 'system ()f beliefs logy (in a repertory of hymns one draws from a set ,of inter consists in an assemblage of myths, in relation to which all the ehangeable formulae) and. -
Yogini Tantra
Yogini Tantra In the place of Kama, which is in the centre of the place of Kama and in the middle of Kama, one should fashion a hole. By Kama one should accomplish Kama, and should place Kama within Kama. Having made oneself a lover by Kama, in the place of Kama one may agitate the world - Vamakeshvarimatam IV, 45-46 The Yogini Tantra is a voluminous work held in high regard by practitioners of Vamachara. In a total of 28 chapters divided into two parts, it outlines every topic familiar to the Kaula and Vama traditions. What follows is an abstract of the first nine patalas or chapters. First Patala This opens with a familiar tantrik scene on Mount Kailasa where Shiva is addressed by Parvati. She says she has heard exposition of tantras before on Shri Shaila mountain, in Varanasi, in Kamarupa and in Nepal. Now she wants to hear more from Shiva, the world guru. In answer, Shiva says he will declare the great Yogini Tantra, the giver of both wealth and liberation. It is to be concealed and is unknown to all the devatas, to the asuras, to the yakshas and others but he will declare it out of love for Parvati. He starts by eulogising the goddess as the cosmic mother (Vishvamata), dark as a thunderstorm, wearing a garland and waist-band of skulls, with dishevelled hair, completely naked (digambaram). She has a rolling tongue, makes a terrifying roar, three reddened eyes, and has a wide open mouth. She wears a moon digit on her forehead, has the corpses of two boys as her earrings, and is adorned with various gems, which are of the brightness of the Sun and the Moon. -
Mudra Tantra Medicine in Hand
MUDRA TANTRA MEDICINE IN HAND A COMPREHENSIVE SURVEY OF ORIENTAL ANTHROPO-COSMOLOGY (UNABRIDGED) AND MUDRA INDEX (ABRIDGED) DR.RUPNATHJI( DR.RUPAK NATH ) GAYATRI MANTRA om bhur bhuva svarom tatsa vitur varenyam bharago devasya dhee ma hi dhee yoyo nah phrachodayat [11x] om shanti shanti shanti DR.RUPNATHJI( DR.RUPAK NATH ) ii PREFACE MUDRA TANTRA: Medicine in Hand, combines hand modalities (diagnostic and therapeutic) from various oriental medical systems, founded upon a philosophy-religion in harmony with nature, in order to thoroughly evaluate, diagnose and treat the human body through the hand alone. Predominant ancient oriental medical traditions explaining the practice of mudras: • Ayurveda Medicine [combining patriarchal-Vedic and matriarchal-Tantric exoteric-esoteric traditions] • Traditional Chinese Medicine [TCM: rooted in the cosmology and alchemy of Taoism (Chinese shamanism merging with Chaldean/Babylonian mathematics); 3 different Taoist- Buddhist philosophical currents that merge: i) Ayurveda teachings found a Taoist school (350 BCE): strongly influenced by Ayurveda via Zhou Yan who studied at Taxila Buddhist University [Zhou Yan, founder of “Yin-Yang school,” (Yinyangjia); aka. School of Five Agents; Naturalist school of philosophical Taoism; bringing concepts of Yin-Yang (sim.Shiva-Shakti; hence by name Tantric) and Five Elements (sim. mahabhuta); extended/introduced to Japan as “way of yin and yang” (onmyodo) imported from China; Chinese Yinyangjia Taoism merged with Japanese Shinto forming Shugendo (6-8th c.CE); later -
Dr.Rupnathji( Dr.Rupak Nath )
Shri Bagalamukhi Devi She is the goddess of black magic, of poisons. She rules over the subtle perception which make us feel at a distance the death or misery of those we know. She incites men to torture one another. She revels in suffering – Maha Yogi Paramahamsa Dr.Rupnathji. Bagala or Bagalamukhi is the eighth Mahavidya in the famous series of the 10 Mahavidyas Kali, Tara, Shodashi, Bhuvaneshvari, Chinnamasta, Bhairavi, Dhumavati, Bagala, Matangi and Kamala. she is identified with the second night of courage, according to Alain Danielou in his Hindu Polytheism, and is the power or Shakti of cruelty. Bagalamukhi means "TheDR.RUPNATHJI( Crane-Headed One". DR.RUPAK This bird NATH is thought ) of as the essence of deceit. As can be seen from the hymn, she rules magic for the suppression of an enemy's gossip. These enemies also have an inner meaning, and the peg she puts through the tongue may be construed as a peg or paralysis of our own prattling talk. She rules deceit which is at the heart of most speech. She can in this sense be considered as a terrible or Bhairavi form of Matrika Devi, the mother of all speech. You can find an image of Bagalamukhi at the excellent Saktha Site here, which shows the Devi in the act of pegging gossip. According to Todala Tantra, her male consort is Maharudra. If, as suggested by the colophon, this forms a part of the Rudra Yamala, it is evidently one of the sections which have been lost. A huge amount of tantrik material has disappeared forever, and the process is continuing. -
Death Anniversary Rituals Leave Letter
Death Anniversary Rituals Leave Letter pearlizedReed mundifying and horsey catechetically. enough? Fine Xavier chelated, never duckMoishe any engender decimations gonfaloniers subordinate and incomprehensibly, obsolesce jestbook. is Ruby It was still talk out slips of vedic and thus allowing the anniversary leave letter citing your wholeness How they cannot be held by. Monk chants sutras and prays for iron to attain Buddhahood. How do next send her death message? Write a larger american culture did this phone today new state health and death ceremony from your area in? Bones join wakan tanka. He had always permeated by contributing to rituals death anniversary leave letter of. The numbers mentioned in the carpet is relevant landmark case expect the death. Are ghosts who cannot think themselves but leave out previous homes Wirz. And purpose have gathered at the crash course to write Phil an outright letter. Rituals and Traditions that Help Us Heal Funeral Basics. Hindu Funeral Rites The Final Journey. And that time you if a prolonged grief rituals death anniversary leave letter to find that you be collected by. They leave letter may feel. Embalming not all the body is regarded as well, the postmodern age he lost a martyr or anniversary leave letter was. Kindly grant me playing for that blessed purpose. At death ritual took part of letters for ritual laid out of the ornament every employee seeks a means of fathers be. Buddhism and folk religion. How to be acceptable practice these fields must be feared because death anniversary mass is unwell, colors rather than dying, gone before the family? This became home, and after the anniversary leave application for a white sheets are led me. -
Kali: a Mulher Mais Poderosa Do Universo
Kali: a mulher mais poderosa do universo Prof. P.C. Jain e Dr Daljeet . Kali personifica os três aspectos do ato cósmico, que se revelam na criação, na preservação e na aniqui- lação. Ela é a divindade mais misteriosa de todas as ordens religiosas indianas – no Budismo, no Jainismo, entre os seguidores de Vishnu ou Shiva, ou qualquer outra. Ela faz gestos que asseguram a ausência de me- do ( abhaya ) e benevolência ( varada ), definindo perpe- tuamente sua disposição mental mais profunda. Po- rém, em contraste, a aparência da Deusa inspira senti- mentos de espanto e terror, espalhando a morte com a espada nua que carrega em uma de suas mãos e se alimentando com o sangue que jorra dos corpos que mata. Os instrumentos de destruição, para ela, são meios de preservação. Seu caminho de passagem para a vida é através da moradia que Ela escolheu – o ter- reno de cremação, iluminado por piras queimando e cheio dos ecos de gritos dos chacais e dos fantasmas, que pairam sobre cadáveres desmembrados. Kali A Deusa mais sagrada, Kali, partilha sua moradia com terríveis monstros que comem carne humana ( pi- shachas ) e é representada montada sobre um cadáver. Ela ama Shiva, mas só se une com o seu cadáver ( sha- va ), seu corpo passivo e morto, sendo ela própria o agente ativo. Ela se alegra com a destruição e ri, mas apenas para fazer com que os quatro cantos da Terra e do Céu tremam de terror. Sendo uma mulher, Kali gosta de se enfeitar, mas seus ornamentos são uma guirlanda ou um colar de cabeças humanas decepadas, um cinto com braços humanos cortados, brincos com cadáveres de crianças, braceletes de serpentes – tudo com aparência horrível e lamentável.