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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. -
Few Translation of Works of Tamil Sidhas, Saints and Poets Contents
Few translation of works of Tamil Sidhas, Saints and Poets I belong to Kerala but I did study Tamil Language with great interest.Here is translation of random religious works That I have done Contents Few translation of works of Tamil Sidhas, Saints and Poets ................. 1 1.Thiruvalluvar’s Thirukkual ...................................................................... 7 2.Vaan chirappu .................................................................................... 9 3.Neethar Perumai .............................................................................. 11 4.Aran Valiyuruthal ............................................................................. 13 5.Yil Vazhkai ........................................................................................ 15 6. Vaazhkkai thunai nalam .................................................................. 18 7.Makkat peru ..................................................................................... 20 8.Anbudamai ....................................................................................... 21 9.Virunthombal ................................................................................... 23 10.Iniyavai kooral ............................................................................... 25 11.Chei nandri arithal ......................................................................... 28 12.Naduvu nilamai- ............................................................................. 29 13.Adakkamudamai ........................................................................... -
“Re-Rigging” the Vedas: Examining the Effects of Changing Education and Purity Standards and Political Influence on the Contemporary Hindu Priesthood
“Re-Rigging” the Vedas: Examining the Effects of Changing Education and Purity Standards and Political Influence on the Contemporary Hindu Priesthood Christine Shanaberger Religious Studies RST 490 David McMahan, advisor Submitted: May 4, 2006 Graduated: May 13, 2006 1 Introduction In the academic study of religion, we are often given impressions about a tradition that are textually accurate, but do not directly correspond with its practice amongst its devotees. Hinduism is one such tradition where scholarly work has been predominately textual and quite removed from practices “on the ground.” While most scholars recognize that many indigenous Hindu practices do not conform to the Brahmanical standards described in ancient Hindu texts, there has only recently been a movement to study the “popular,” non-Brahmanical traditions, let alone to look at the Brahmanical practice and its variance with ancient conventions. I have personally experienced this inconsistency between textual and popular Hinduism. After spending a semester in India, I quickly realized that my background in the study of Hinduism was, indeed, merely a background. I found myself re-learning aspects of the tradition and theology that I thought I had already understood and redefining the meaning of many practices as I learned of their practical application. Most importantly, I discovered that Hindu practices and beliefs are so diverse that I could never anticipate who would believe or practice in what way. I met many “modernized” Indians who both ignored and retained many orthodox elements of their traditions, priests who were unaware of even the most basic elements of Hindu mythology, and devotees who had no qualms engaging in both orthodox Brahmin and quite unorthodox non-Brahmin religious practices. -
JIWAJI TINIVERSITY SYLLABUS for Centre for Yogic Science MA Yoga
JIWAJI TINIVERSITY GWALTOR (M.P.) SYLLABUS FOR Centre for Yogic Science MA Yoga CBCS (Choice Based Credit System) SESSION 2020 -2022 JIWAJI UNMRSITY, GWALIOR Centre for Yogic Science The Centre for Yogic Science, Jiwaji University, Gwalior came into existence in 2001 under self-financing scheme (SFS) to start various courses on Yoga education. Since then the centre is running post graduate diploma in yoga therapy (PGDYT). From the current session 2017-18, the centre has started MA course in Yoga (two years/four semester) and post graduate diploma in yoga (one yearltwo semester) under CBCS system. Yoga being a system to link the man with the master has been practiced in India from thousands of years to overcome physical, mental and emotional distress. Even then it has not been recognized as a regular system ofeducation in the Universities/ Institutions. In the changed scenario olthe world in health management, and the new initiatives taken by Prime Minister, Govt. of India for declaring International Yoga Day on 2l .t June, yoga has been observed plying a vital role in physical health and stress management. Therefore, an innovative programme in this re-emerging area has been thought of for all the universities/ Institutions and University Grant Commission in Master of Arts in Yoga to institutionalize and promote a proper healthy development ofthis ancient Indian wisdom as a tribute to our cultural ,heritage. This gives an opportunity to study the yogic activities in a scientific spirit. Very recently, UGC in its notification dated 27th September 2016 has declared syllabus ofyoga as a new Subject for National Eligibility Test (NET). -
The Upanishads- an Overview
The Upanishads- An overview (S.N.Sastri) The word ‘Upanishad’ denotes Brahma-vidya by its derivation. Sri Sankara Bhagavatpada says in his Bhashya on the Kathopanishad that this word is derived by adding the prefixes ‘upa’ (meaning near) and ‘ni’ (with certainty) to the root ‘sad’ which means ‘to destroy’, ‘to reach’, and ‘to loosen’. Thus the meaning of the word ‘Upanishad’ is that it is the knowledge that destroys the seeds of worldly existence such as ignorance in the case of those seekers of liberation who, after becoming free from all desires approach (upa sad) this knowledge. The subject-matter of the upanishads is Brahman, the only Reality. Brihadaaranyaka upanishad, 3. 9. 26 says, “I ask you about Him, the Purusha of the upanishads”. The upanishads are the only source of knowledge about Brahman. The method adopted in Vedanta to impart the knowledge of Brahman is known as the method of superimposition ( adhyaaropa ) and subsequent negation ( apavaada ). In the Bhashya on Br.up.4.4.25 Bhagavatpada says, “The transmigrating self is indeed Brahman. He who knows the self as Brahman which is beyond fear becomes Brahman. This is the purport of the whole upanishad put in a nutshell. It is to bring out this purport that the ideas of creation, maintenance and dissolution of the universe, as well as the ideas of action, its factors and results were superimposed on the Self. Then, by the negation of the superimposed attributes the true nature of Brahman as free from all attributes has been brought out”. This is the method of adhyaaropa and apavaada, superimposition and negation, which is adopted by Vedanta. -
Fra Maharaj Til Mahan Tantric: Konstruktionen Af Yogi Bhajans Kundalini Yoga Af: Philip Deslippe, Oversættelse: Parmone V. A. Luccicaileo
Fra Maharaj til Mahan Tantric: Konstruktionen af Yogi Bhajans Kundalini Yoga Af: Philip Deslippe, Oversættelse: Parmone V. A. Luccicaileo Oprindeligt offentliggjort i: Sikh Formations (bind 08: udgave 03, december 2012, sider 369- 387) som en del af en specialudgave med titlen The 3HO Sikh Community. Tilgængelig på: http://dx.doi.org/10.1080/17448727.2012.745303 Kontakt: Philip Deslippe, Department of Religious Studies, University of California Santa Barbara, 4001 HSSB, Santa Barbara, CA 93106-9670. E-mail: [email protected] Sammendrag: Denne artikel vil beskrive påvirkningerne og konstruktionen af Kundalini Yoga som introduceret, undervist og udbredt i Vesten af Yogi Bhajan (1929-2004) ved at gå i dybden i den mistede historie af praksissens tidligste år, gennem tidligere ikke offentlige kilder, såsom dokumentation i tidlige tekster og interviews med tidligere studerende og medarbejdere. I modsætning til den officielle historie om Kundalini Yoga, der hævder at det en ældgammel og en hemmelig tradition forud for Yogi Bhajans åbne lære om det, argumenterer denne artikel, at det var en bricolage skabt af Yogi Bhajan selv og stammer fra to hovedfigurer: en Hatha- yoga lærer ved navn Swami Dhirendra Brahmachari (1924-1994) og sikh sant Maharaj Virsa Singh (1934-2007). Det er formålet med denne artikel at give klare beviser for, hvad Yogi Bhajans Kundalini Yoga er, og hvad den består af, at fremlægge den historiske og kulturelle kontekst, hvori den blev udviklet og præsenteret af Yogi Bhajan, og i sidste ende tilbyde mulige konklusioner, som kunne trækkes ud af denne reviderede forståelse.1 Nøgleord: Kundalini Yoga, Yogi Bhajan, 3HO, Sikhism, New Religious Movements. -
GAUDAPADA's KARIKA on MANDUKYA UPANISHAD
|| aÉÉæQûmÉÉSÏrÉMüÉËUMüÉ || AsÉÉiÉ-zÉÉlirÉÉZrÉÇ cÉiÉÑjrÉïÇ mÉëMüUhÉqÉç GAUDAPADA’S KARIKA on MANDUKYA UPANISHAD PART 4/4: Alaata-Shanti Prakarana “Quenching the Firebrand” “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 41.04 s Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: ext TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11 Viveka Choodamani 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41.4 Mandukya Upanishad – 4/4 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities. -
Dvaita Vedanta
Dvaita Vedanta Madhva’s Vaisnava Theism K R Paramahamsa Table of Contents Dvaita System Of Vedanta ................................................ 1 Cognition ............................................................................ 5 Introduction..................................................................... 5 Pratyaksa, Sense Perception .......................................... 6 Anumana, Inference ....................................................... 9 Sabda, Word Testimony ............................................... 10 Metaphysical Categories ................................................ 13 General ........................................................................ 13 Nature .......................................................................... 14 Individual Soul (Jiva) ..................................................... 17 God .............................................................................. 21 Purusartha, Human Goal ................................................ 30 Purusartha .................................................................... 30 Sadhana, Means of Attainment ..................................... 32 Evolution of Dvaita Thought .......................................... 37 Madhva Hagiology .......................................................... 42 Works of Madhva-Sarvamula ......................................... 44 An Outline .................................................................... 44 Gitabhashya ................................................................ -
Theosophist V10 Supplements
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Historical Timeline of Hinduism in America 1780'S Trade Between
3/3/16, 11:23 AM Historical Timeline of Hinduism in America 1780's Trade between India and America. Trade started between India and America in the late 1700's. In 1784, a ship called "United States" arrived in Pondicherry. Its captain was Elias Hasket Derby of Salem. In the decades that followed Indian goods became available in Salem, Boston and Providence. A handful of Indian servant boys, perhaps the first Asian Indian residents, could be found in these towns, brought home by the sea captains.[1] 1801 First writings on Hinduism In 1801, New England writer Hannah Adams published A View of Religions, with a chapter discussing Hinduism. Joseph Priestly, founder of English Utilitarianism and isolater of oxygen, emigrated to America and published A Comparison of the Institutions of Moses with those of the Hindoos and other Ancient Nations in 1804. 1810-20 Unitarian interest in Hindu reform movements The American Unitarians became interested in Indian thought through the work of Hindu reformer Rammohun Roy (1772-1833) in India. Roy founded the Brahmo Samaj which tried to reform Hinduism by affirming monotheism and rejecting idolotry. The Brahmo Samaj with its universalist ideas became closely allied to the Unitarians in England and America. 1820-40 Emerson's discovery of India Ralph Waldo Emerson discovered Indian thought as an undergraduate at Harvard, in part through the Unitarian connection with Rammohun Roy. He wrote his poem "Indian Superstition" for the Harvard College Exhibition of April 24, 1821. In the 1830's, Emerson had copies of the Rig-Veda, the Upanishads, the Laws of Manu, the Bhagavata Purana, and his favorite Indian text the Bhagavad-Gita. -
IL BHARATANATYAM CRISTIANO: Una Forma D'inculturazione Del Cristianesimo Attraverso La Danza-Teatro Indiana
UNIVERSITÀ DEGLI STUDI DI MILANO BICOCCA DOTTORATO DI RICERCA IN ANTROPOLOGIA DELLA CONTEMPORANEITÀ: ETNOGRAFIA DELLE DIVERSITÀ E DELLE DIVERGENZE CULTURALI XXVII CICLO IL BHARATANATYAM CRISTIANO: Una forma d'inculturazione del cristianesimo attraverso la danza-teatro indiana Coordinatore del dottorato: Prof. UGO FABIETTI Tutor: Prof. UGO FABIETTI Candidata: M. CATERINA MORTILLARO Matr.722714 Anno accademico 2014-2015 1 Sommario RINGRAZIAMENTI ................................................................................................... 4 INTRODUZIONE ....................................................................................................... 6 Motivazioni, aspetti teorici e metodologia della ricerca........................................................... 6 Contenuti della trattazione ..................................................................................................... 15 CAPITOLO PRIMO .................................................................................................. 21 IL BHARATANATYAM E L’INDUISMO: TRA ARTE, ESPERIENZA RELIGIOSA E RITO ..................................................................................................... 21 1.1 Bharatanatyam e religione ................................................................................................ 21 1.2 Il Natyashastra: origini mitiche del natya e sua valenza educativa e rituale .................... 26 1.3 La danza come forma di meditazione e preghiera ............................................................ 30 -
Did Sri Shankara Establish the Six Sects?
1 Did Sri Shankara establish the six sects? (Translated to English from the original Kannada article https://adbhutam.files.wordpress.com/2021/06/shankara-shanmata-kan.pdf By Sri K.Sathyanarayana) There is a general belief that Sri Shankara BhagavatpAda established the six sects namely Shaiva, VaishNava, ShAkta, Soura, GANapatya and SkAnda. The dieties respectively worshipped in these sects are Shiva, VishNu, Devi, Surya, GaNapati and Skanda. The purport is that the followers of those sects may meditate on the respective diety as ParaBrahma and attain liberation. Sri Shankaracharya AshTOttara (108 names used to worship Shankara) contains the name to the effect that the Acharya established the six schools. But there is no direct mention of the fact in any well-known text. As such, there is also a school that says there is no relation at all between Sri Shankara BhagavatpAda and these six sects. In this article, we explore the relation between Sri Shankara BhagavatpAda and these six sects, mainly on the basis of PrasthAna traya BhAshya. Shaiva Sri Shankara has cited the ShvetAshvatara Upanishat in many contexts. One example: ‘ स कारण ं करणाधिपाधिपो न चास्य कधिज्जधनता न चाधिपः’ (श्व.े उ. ६ । ९) इधत च ब्रह्मणो जनधितारं वारिधत । Brahma sUtra BhAshya 2.3.9. This sentence states: ‘There is no prior cause for Brahman, whatsoever.’ In this Upanishat, Rudra is stated to be the Para Brahman, the cause for the universe. Here is an elaboration of this Upanishat on the aspect of Rudra being the Brahman: https://adbhutam.wordpress.com/2021/03/09/the-advaitins-shanti-mantra- shvetashvatara-up-and-a-glimple-of-the-shiva-purana/ 2 VaishNava: On several occasions in various BhAshyas, Sri Shankara has mentioned VishNu / nArAyaNa as Para Brahman: ‘ अति सक्षं पे धिि ं �णध्वु ं नारािणः सवधव िद ं परु ाणः । स स셍कव ाले च करोधत सवं सहं ारकाले च तदधि भिू ः’ इधत परु ाण े ; भ셍वद्गीतास ु च — ‘ अहं कृ त्स्नस्य ज셍तः प्रभवः प्रलिस्तथा’ (भ.