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Cow Care in Hindu Animal Ethics Kenneth R
THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made. -
Hindu Interpretation of Christ from Vivekananda to Radhakrishnan
. Hindu Interpretation of Christ from Vivekananda to Radhakrishnan · BALWANT A.M. PARADKAR Th() purpose of this paper is not to furnish an exhaustive survey of Hindu interpretations of Chdst, but to view the high lights, particularly the interpretations of some leading and responsible Hindu figures whose views influence strong move ments1 in the ongoing Hindu renaissance. These . may be indicated as follows : I. Swami Vivekananda } II. Swanri AJdhilananda The Ramakrishna Mission III. Mahatma Gandhi . The Sarvodaya Movement IV. Bhai Manilal C. Parekh } v. Dr. S. Radhakrishnan New Hindu Secularism I Recent research has shown that Swami Vivekananda was much more indebted to tll.e Brahmo Samaj for his religious awakening than is commonly realized. It is from this contact that his warm appreciation of Christ is to be traced. It is signi ficant that -Swami Vivekananda inaugurated the Ramakrishna Mission. after his master's death, on Christmas Eve. But we touch the heart of Vivekananda's interpretation of Christ when we note three things. First, his approach to Christ was not that of a seeker but that of one who found satisfaction in philosophical-mystical Hinduism. Second, he is influenced by a certain historical scepticism, due apparently to being influenced by the Christ-myth speculation of the late nine.teenth century. Third, he viewed everything at all times from the angle ' In the period before us, there are two other outstanding names: Dr. Bhagavan Das of the Banaras Hindu University, and Shri Aurobindo of the Poridicherry Ashram. Neither of these ·gave much sustained atten tion to the Christ theme. Shri .Aurobindo's 'integralism' is of growing East-West significance. -
Daily Wisdom from Bhagavad Gita
Daily Wisdom from Bhagavad Gita Daily (Mon-Fri) 9:00 pm CDT (7:30 AM IST) Zoom Meeting ID: 84590458431 JKYOG Center For Indian Culture & Education Opening Holy Bhagavad Gita Opening Prayers Prayers vasudeva sutaṁ devaṁ kaṁsa GururBrahma GururVishnu GururDevo cāṇūramardanam | Maheshwaraha devakī paramānandaṁ kṛṣṇaṁ vande Guru Saakshaat ParaBrahma Tasmai Sri jagadgurum Gurave Namaha Meaning: Meaning: Guru is the Creator (Brahma), Guru is the I offer my obeisance’s to Lord Kṛṣṇa, the Preserver(Vishnu), GuruDeva is beloved son of Vasudeva, who killed the Destroyer(Maheshwara) great demons Kaṁsa and Cāṇūra, Guru is the absolute (singular) Lord himself, who is the source of great joy to Mother Salutations to that Sri Guru Devakī; and who is indeed a world teacher and spiritual master of the universe © Copyright 2021 JKYog Chapter 4 Verse 9 4.9 Holy Bhagavad Gita Shloka ( In Sanskrit) Shloka ( in English) janma karma cha me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna Commentary: https://www.holy-bhagavad-gita.org/chapter/4/verse/9 Short Translation: BG 4.9: Those who understand the divine nature of my birth and activities, O Arjun, upon leaving the body, do not have to take birth again, but come to my eternal abode. © Copyright 2021 JKYog Chapter 4 Verse 6 4.6 Holy Bhagavad Gita Purifying the Mind Brahman is not only formless, It is also Our mind gets cleansed by without attributes. It engaging it in devotional has been described remembrance of God as nirguṇa (without qualities), nirviśheṣh ( without attributes), and nirākār (without ▪ Intangible and nebulous to form) ▪ Devotion to the personal form of God is tangible and simple most people. -
Nc-15-P21 0305
NC-15-P21 0305 Jun 06, 2014 1 Jaya Rādha Mādhava Jaya Kunja Vihārī Jaya Gopī Jana Vallabha Jaya Giri Vara Dhārī ... (Jaya) Yaśodā Nandana Vraja Jana Ranjana Yamunā tīra Vana Cāri ... (Jaya) [ Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare ] 2 * All materials used in this are only for educational purpose. 3 How much do we really know about our own Body? 4 What about a single cell from 10 trillion cells ? 5 How much do we really know about our own World?6 How much do we really know about our own World?7 Are there other world existing? .. If so, where? 8 Are there more dimensions? If so, how can I see them?9 Our senses and also Science are very limited to understand truths.. 10 11 12 But, are there gradations in the spiritual world as well? 13 Material creation is temporary. It is also per Brahma’s power..14 As of now..: Most of the Vedas had been destroyed.. Only about 6% of original is now available. 15 Four Paramparas Immediate Receptor Last famous Acharya 16 But GAUDIYA sampradaya brought out by Caitanya Mahaprabhu stands out from all the 4 sampradayas. 17 18 19 20 21 Vaikuntha is NOT the topmost destination.. 22 EVERY Jiva has sambandha with Krishna.. 23 24 25 Spiritual world is like 4 level compartments Goloka Vrindavan (Madhurya) Madura (Vatsalya) Dwaraka (Sakhiya) Vaikunta (Dasya) 26 Vaikunta (Dasya) – Highest Destination for all 4 paramparas 27 28 Goloka Vrindavan Madura Dwaraka Vaikunta 29 Goloka Vrindavan – The Purest of Purest 30 31 32 Vrindavanam parityajya krishna padam ekam na gacchet -
The Intimacy of Sound and Listening Among Krishna Devotees in Mayapur
Journal of Ethnology and Folkloristics 10 (1): 3–24 DOI: 10.1515/jef-2016-0001 SEARCHING FOR THE HIDDEN GOD: THE INTIMACY OF SOUND AND LISTENING AMONG KRISHNA DEVOTEES IN MAYAPUR MARJE ERMEL Lecturer and PhD candidate Cultural Theory / Social and Cultural Anthropology Tallinn University, School of Humanities Uus-Sadama 5, Tallinn 10120 e-mail: [email protected] ABSTRACT This article looks at how the Krishna devotees in Mayapur, West Bengal, learn how to chant and listen to the sound of the holy name properly. They suggest that if one is ‘pure’ enough and knows how to listen one experiences the syneasthetic level of sound called pashyanti. At this level, one can reach beyond the duality of the ‘hidden and manifested’ worlds, the external and internal levels of sound; and one can ultimately see God face to face. This is also considered a level at which one can realise that the sound of God’s name and God himself are the same. I will focus on how the devotees learn to create this sense of intimacy with God through the sound of his holy name, and argue that listening is not merely a process connected to our auditory sense but rather a creative and engaging activity, a skill that one can develop. KEYWORDS: Hare Krishna devotees • religion • sound • skill • intimacy INTRODUCTION I am a beggar on the outskirts of the marketplace of the holy name. Can anyone spare me a crumb of faith, a drop of purification, steadiness, or taste, or even a little love for Krishna? (Kancana-Valli Devi Dasi) In her book Crying for Krishna, Genevieve Brewster (2013: 32), with the initiated name Kancana-Valli Devi Dasi, captures the nature of the long journey of learning how to hear and chant the holy names of the Lord. -
Meditation As Devotional Practice in Jīva Gosvāmin's
MEDITATION AS DEVOTIONAL PRACTICE IN JĪVA GOSVĀMIN’S PHILOSOPHY OF EDUCATION Barbara A. Holdrege In the philosophy of education articulated by Jīva Gosvāmin in the Kṛṣṇa Sandarbha and Bhakti Sandarbha, he emphasises the critical importance of incorporating internal meditative practices alongside external bodily prac- tices in the training of the sādhaka in the advanced phases of rāgānugā- bhakti. The role of meditation in Jīva’s philosophy of education is par- ticularly evident in his discussion of Vraja-dhāman, Kṛṣṇa’s abode, in the Kṛṣṇa Sandarbha, in which he maintains that while the earthly Vraja can be engaged with the material senses through bodily practices such as pilgrimage, the transcendent Vraja-dhāman, Goloka-Vṛndāvana, is beyond the material senses (atīndriya) and can only be apprehended through direct experience (anubhava) attained by means of meditation. Although Goloka-Vṛndāvana is not visible to the material eye (carma-cakṣus), it can be ‘seen’ (root dṛś) through direct visionary experience (sākṣāt-kāra or sākṣāt-darśana). Jīva invokes the authority of Vyāsa and the other sages who, while immersed in samādhi beyond the material realm of prakṛti in the depths of medita- tion, attained a direct cognition of Gopāla Kṛṣṇa in his transcendent Vraja- dhāman and then recorded their cognitions in the śāstras.¹ He declares the direct experiences of the sages (vidvad-anubhava) to be the ‘crest-jewel of all pramāṇas’ in that the records of their experiences preserved in the śāstras are authoritative testimonies of valid knowledge for future generations.² He claims, moreover, that these experiences are not the exclusive prerogative of the sages of the past but can be attained ‘even today’ by advanced prac- titioners of rāgānugā-bhakti who incorporate meditation into their regimen of sādhana-bhakti as a form of devotional practice.³ ¹ Kṛṣṇa Sandarbha 106, 115, 116, 15⒊ ² Kṛṣṇa Sandarbha 1⒖ ³ Kṛṣṇa Sandarbha 10⒍ ISKCON Studies Journal, Vol. -
Krishna Janmashtami
Whenever virtue declines and unrighteousness rises, I manifest KKrriisshhnnaa Myself as an embodied being. To protect the Saints and Sages, to destroy the evil-doers and to JJaannmmaasshhttaammii establish Dharma(righteousness), I am born from age to age. -Bhagavad Gita 4.7 - 4.8 Blue Star Centre Trinidad and Tobago No. 39 Bandoo Street, Union Village, Claxton Bay Trinidad and Tobago West Indies Monday 14th August, 2017 Tel.#: 868-659-0440 A Publication of Email: [email protected] Blue Star Trinidad and Tobago Website: www.blue-star.org CONTENT YADAA YADAA HI DHARMASYA Yadaa Yadaa Hi Dharmasya 2 1. YADĀ YADĀ HI DHARMASYA Krishna Gayatri Mantra 2 GLĀNIR BHAVATI BHĀRATA Swaagatam Krishna 2 ABHYUTTHĀNAM ADHARMASYA Krishna-Ashtakam 3 TADĀTMĀNAḾ SRJ̣ ĀMY AHAM Achyuta-Ashtakam 4 Madhur-Ashtakam 6 2. PARITRĀNĀYA SĀDHŪNĀM Shri Krishna Sharanam Mama 7 VINĀSHĀYA CHA DUSHKRITĀM Jai Radha Madhava 8 DHARMA-SAMSTHĀPANĀRTHĀYA Baat Nihaara Ghanshyaam 8 SAMBHĀVAMI YUGE YUGE Brindaava Kaa Krishna Kanhaiyaa 9 Kaanha Kanhaiyaa Nandalaala 9 Whenever and wherever there is a decline in religious practice, O O Paalanhaare 10 descendant of Bharata, and a predominant rise of irreligion -at that time I descend Myself. In order to deliver the pious and to Gopaala Radha Krishna 11 annihilate the miscreants, as well as to re-establish the principles of Hare Krishna Hare Rama Radhe… 11 religion, I advent Myself millennium after millennium.-Bhagavad Rama Krishna Hare Mukunda Murāri 11 Gita: Chapter 4 Verse 7 Mahaa Mantra 11 *** Narayana Narayana Govinda Hare 11 KRISHNA GAYATRI MANTRA Radha, Radha Krishna Radha 12 OM DAAMODHARAYA VIDHMAHE Shri Krishna Govinda Hare Maraari 12 Govinda Bolo Hari 12 RUKMINI VALLABHAAYA DHEEMAHE Govinda Gopaala 12 TANNO KRISHNAH PRACHODAYAAT Names of Krishna 12 Om, Let us meditate on the God Hey Krishna Gopal Hari 13 whose belly was tied by a rope, Karo Karuna He Gokul Ke Vasi 14 Oh, the divine consort of Rukhmani, Bhajo Keshava Hari Nandalaalaa 14 give me higher intellect, Hari Sundara Nanda Mukunda 15 May Lord Krishna illuminate my mind. -
In This Issue... Srila Prabhupada Editor’S Note Basic Teaching 3 July Was a Busy Month with Sri Sri Radha Radhanath Past Spiritual Teacher Temple Hosting Two Retreats
Contents In this issue... Srila Prabhupada Editor’s Note Basic Teaching 3 July was a busy month with Sri Sri Radha Radhanath Past Spiritual Teacher Temple hosting two retreats. Our Bhakti Yoga Society The Destroyer of Anarthas 4 welcomed over fifty students from around the country to experience Krishna consciousness first hand. One Vaishnava Kitchen of the happy participants shares his experience in our Varuni 4 Youth Column. Festival Focus Over twenty children gathered for the three-day The Lord Descent 5 “Krishna Kid's Winter Retreat.” They were treated to a variety of activities from arts and crafts, to baking, Youth Column dance, drama, yoga, and poetry. The exciting part Conquered by Love 6 of the retreat was that all activities were spiritually centred. The focus was on how to offer their unique Once Upon A Time abilities, talents and skills to serve Krishna. On the Desire Tree of Love 8 final day of the retreat, the children went home with a host of goodies, big smiles, and wonderful memories. News After having a wonderful spiritual experience, the 5th Vedic Ecology Convention 9 children shared their eagerness for the next one. Welbedatch Nama-hatta 10 Vedic Observer Strike a Woman, Strike a Rock 11 God Conscious Parenting The Language of Love 12 International News Ananta Shanti Reshaped Russia 13 The Holy Name The Love Language of Service 13 From festivals to women’s lib, this issue of Hare Krishna News covers it all. The Holy Name series Young Vaishnavas Column 14 and God Conscious Parenting column touch on the non-spoken love languages, which is vital to healthy Vaishnava Calendar 14 relationships. -
Sri Ramakrishna & His Disciples in Orissa
Preface Pilgrimage places like Varanasi, Prayag, Haridwar and Vrindavan have always got prominent place in any pilgrimage of the devotees and its importance is well known. Many mythological stories are associated to these places. Though Orissa had many temples, historical places and natural scenic beauty spot, but it did not get so much prominence. This may be due to the lack of connectivity. Buddhism and Jainism flourished there followed by Shaivaism and Vainavism. After reading the lives of Sri Chaitanya, Sri Ramakrishna, Holy Mother and direct disciples we come to know the importance and spiritual significance of these places. Holy Mother and many disciples of Sri Ramakrishna had great time in Orissa. Many are blessed here by the vision of Lord Jagannath or the Master. The lives of these great souls had shown us a way to visit these places with spiritual consciousness and devotion. Unless we read the life of Sri Chaitanya we will not understand the life of Sri Ramakrishna properly. Similarly unless we study the chapter in the lives of these great souls in Orissa we will not be able to understand and appreciate the significance of these places. If we go on pilgrimage to Orissa with same spirit and devotion as shown by these great souls, we are sure to be benefited spiritually. This collection will put the light on the Orissa chapter in the lives of these great souls and will inspire the devotees to read more about their lives in details. This will also help the devotees to go to pilgrimage in Orissa and strengthen their devotion. -
Chapter 6 to 9.Pmd
THE MAKING OF 9 REGIONAL CULTURES ne of the commonest ways of describing people Ois in terms of the language they speak. When we refer to a person as a Tamil or an Oriya, this usually means that he or she speaks Tamil or Oriya and lives in Tamil Nadu or Orissa. We also tend to associate each region with distinctive kinds of food, clothes, poetry, dance, music and painting. Sometimes we take these identities for granted and assume that they have existed from time immemorial. However, the frontiers separating regions have evolved over time (and in fact are still changing). Also, what we understand as ? regional cultures today are often the product of complex Find out how processes of intermixing of local traditions with ideas many states have from other parts of the subcontinent. As we will see, been created in some traditions appear specific to some regions, others the last 10 years. seem to be similar across regions, and yet others derive Is each of these from older practices in a particular area, but take a states a region? new form in other regions. The Cheras and the Development of Malayalam Let us begin by looking at an example of the connection between language and region. The Chera kingdom of Mahodayapuram was established in the ninth century in the south-western part of the peninsula, part of present-day Kerala. It is likely that Malayalam was spoken in this area. The rulers introduced the Malayalam language and script in their inscriptions. In fact, this is one of the earliest examples of the use of a regional language in official records in the subcontinent. -
The Deities of New Vrindaban
The Deities of New Vrindaban Aaron Boyd, Maggie Dorsten, Lauren Spartano, and Stephanie Villaire 1 Deity Worship in the Hare Krishna Faith Hare Krishna devotees make the distinction that they perform Deity worship and not idol worship. Madhudvisa dasa, a member of the New Vrindaban community, explains, “It is Krishna on the altar, not a stone statue or an idol. But unless our eyes are purified we can’t see Krishna, we think he is a statue…but he is Krishna. We worship Krishna, not a ‘form of Krishna’ or a ‘statue of Krishna’.” In other words, Krishna is so spiritual that He cannot be seen with the senses. Therefore, Krishna agrees to appear in the form of a Deity so that devotees can worship and make offerings to Him. More specifically, each day, the devotees cook seven meals for Krishna, bathe and dress Him, and chant and sing songs for Him. Deity Construction No hard and fast rules exist to govern the type of material from which the Deities must be constructed. A Deity (also known as a “murti”) can be made out of any type of material because devotees believe that Krishna can appear in any form. According to Madhudvisa dasa, “The Deity is made by a devotee, but the devotee doesn’t try to ‘make’ Krishna. He prays for Krishna to appear in the form of the Deity.” Installing Deities The question of whether or not to open a Hare Krishna center must be considered carefully before actions are taken. Once a Hare Krishna temple is installed, it is impossible to un-install the Deities within it. -
Srimad-Bhagavatam – Canto Ten” by His Divine Grace A.C
“Srimad-Bhagavatam – Canto Ten” by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. Summary: Srimad-Bhagavatam is compared to the ripened fruit of Vedic knowledge. Also known as the Bhagavata Purana, this multi-volume work elaborates on the pastimes of Lord Krishna and His devotees, and includes detailed descriptions of, among other phenomena, the process of creation and annihilation of the universe. His Divine Grace A.C. Bhaktivedanta Swami Prabhupada considered the translation of the Bhagavatam his life’s work. COPYRIGHT NOTICE: This is an evaluation copy of the printed version of this book, and is NOT FOR RESALE. This evaluation copy is intended for personal non- commercial use only, under the “fair use” guidelines established by international copyright laws. You may use this electronic file to evaluate the printed version of this book, for your own private use, or for short excerpts used in academic works, research, student papers, presentations, and the like. You can distribute this evaluation copy to others over the Internet, so long as you keep this copyright information intact. You may not reproduce more than ten percent (10%) of this book in any media without the express written permission from the copyright holders. Reference any excerpts in the following way: “Excerpted from “Srimad-Bhagavatam” by A.C. Bhaktivedanta Swami Prabhupada, courtesy of the Bhaktivedanta Book Trust International, www.Krishna.com.” This book and electronic file is Copyright 1977-2003 Bhaktivedanta Book Trust International, 3764 Watseka Avenue, Los Angeles, CA 90034, USA. All rights reserved. For any questions, comments, correspondence, or to evaluate dozens of other books in this collection, visit the website of the publishers, www.Krishna.com.