Lethargy, Compromising with Bhoots-Surbiton Ashram
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A CRITICAL STUDY of the ^ of UNMAADA ^ *M. G. Ramu, **B. S
123 .A CRITICAL STUDY OF THE ^ OF UNMAADA ^ *M. G. Ramu, **B. S. Venkataram Ayurvedic Research Unit, A.I.I.M.H., Bangalore Attempts to study mind in its scientific perspective have been existing for ages. Yajurveda, one of the oldest literary records has tried to give the picture of mind as * Divine Light' and the ' Via Media' of perception, memory, etc.i Unmada has been, recorded in Atharva Veda with its stages and treatment for the first time.* The word has been used as UNMADA. Gradually towards Samhita period (800 B.C. to 600 B.C.) UNMADA seems to have become UNMAADA. In Taittariya Samhita it is said that Pishacha (Manohana) a kind of krimi, impairs mind and Gandharvas and Apsaxas cause unmaada in man ', *„ *a. In premier Ayurvedic classics like Charaka Samhita. Susfrrata Samhita and Astangahridaya, Unmada has been defined with different view points, 5 to 9. Out of these, Charaka's definition appears to be more appealing on account of being easily understandable. He Mates that Unmaada has to be understood as the unsettled condition of the Manas (mind), Buddhi (understanding), Samjna (consciousness), Gnana (perception), Smriti (memory), Bhakti (inclination), Sheela (character), Chesta (behaviour), and Achara (conduct). Considering various aspects of the aesease, Unmada has been classified by ancient Ayurvedic savants. Charaka records Unmaada as of five kinds at one place and two viz.j Nija and Agantu at the other in the chapter he has devoted for " Unmada Nidana " (pathology of unmada).io Shushruta and Vagbhata, the former being known as a contemporary of Agnivesha, the author of Charaka Samhita (500 to 300 B.C.) and the latter who flourished during 7 A.D., recognize unmada as of six types.u Thus we come across varities of opinion about the classification. -
Zerohack Zer0pwn Youranonnews Yevgeniy Anikin Yes Men
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Ayurveda and Insanity: a Fresh Look at the Classics from a Traditional Viewpoint
Ayurveda and Insanity: A Fresh Look at the Classics from a Traditional Viewpoint By Durgadas (Rodney) Lingham, Veda Kovid, R.A.P. (c) Ved Kovid, Durgadas / Arogya Ayurvedic Health Ltd. All Rights Reserved. Web: www.nzayurveda.com Email: [email protected] No part of this article may be copied or reproduced in any manner, either physically or electronically, except by direct permission from the author. Background: Ayurvedic Psychology has greatly been underestimated in the West, as also distorted by the New-Age Ayurveda which has superimposed its own biases and misinterpretations upon the system, rather than examine the traditional aspects as seen in the great science itself. Movements such as the Arya Samaj and its founder, Maharishi Dayananda Saraswati often have stressed the need to go back to the original texts and sources of tradition to ascertain the truth in various Hindu sciences, which have been distorted over time. The approach here also follows this line. As an example, in India, various systems have been developed by lesser-classes, often Buddhist monks in southern India who did not have access to the sacred texts of the Brahmins and were not allowed to study the classical texts in detail and hence developed their own pseudo-systems, which later influenced the mainstream of Hindu society and sciences. An example of this are the Marmas or vital energies in Ayurveda. Marmas are vital spots that require varma (armour) or protection. Sushruta Samhita (Sharirasthana, VI, 41-43) states marmas should not be damaged in any way, which also means no use of acupressure nor acupuncture on them traditionally, as these cause damage and aggravate the doshas, which includes cutting, hitting, fire even near the Marma causes issues (Su. -
A Journey of a Woman in Search of True Love and She Drifted to Understand the Concept of Transcendental Oneness
Laali A journey of a woman in search of true love and she drifted to understand the concept of transcendental oneness. 1 About the Author The author has education in epistemology and taught philosophy and culture in the university. He is working as a senior journalist and covered socio- economic stories in Rajasthan and Gujarat- great states of culture and customs of India. 2 The story of an illiterate woman of Rajasthan in India who in her journey of finding transcendental love realizes that marriage is not only the answer. After her broken marriage she tries several live in-relationships to find true love. She knows that the feeling of transcendental love, a love beyond logic and reasoning, exists and she starts searching the meaning of love, during her journey, she tries to understand principles of Hindu religion and philosophy to understand the reality and truth that fabricates the society to live in accordance with right knowledge. The lower communities that remained suppressed for thousands of years have their own customs and rituals and have their own closed society but unfortunately their literatures and customs got no place in writing because education was mostly limited to upper class. The story also tells that Indian philosophy was never applied to get the real advantage of such knowledge. And therefore philosophies remained just reciting of books and prevailing system of society and confused common man. I am thankful to my daughter Sanghamitra and son Kumar Bodhisattva who persuaded me to continue my writing. They came in my life as little angels. 3 Index 1. -
Taratamya Or Gradation of Souls
TARATAMYA OR GRADATION OF SOULS Introduction: One of the most important tenets propounded by Acharya Madhwa is Taratamya or Gradation of Souls. Taratamya talks about gradation of souls that is inherent in souls and not subject to change. This is to say, a Jeeva never interchanges its Kaksha (or Grade) whether it be in asrujyaavasta, srujyaavasta or mukti. For instance, a Jeeva who is in Kaksha 5 can never move into Kaksha 4 or Kaksha 6. A Kaksha is classification of a Jeeva (or group of Jeeva-s) based on their capabilities called ‘GuNa-s’. Taaratamya exists among all kinds of souls – Saatvik, Raajasik & Taamasik. Brahma is the top- most Jeeva in Satvik category, Puranjana in Rajasik and Kali in Tamasik category. So if we were to look at entire Jeeva-Samooha, Brahma is top-most and Kali is bottom-most. Quotations from Vyaasa Saahitya showing the importance of Taratamya: 1. BhavishyOttara PuraaNa Hari: sarvOttamasyAkShAdramAdEvI tata: paraM | Vidhi vAyu tadaMtEcha tadaMtE sharva pUrvakA: | Evam taratamAj~jEyA: suradaitya narEShu cha || Lord Hari is all Supreme. Goddess Lakshmi is next in gradation. Then come Brahma and Vayu. Then come Shiva and others. Similarly gradation is to be understood among gods (Devata Taratamya), demons (Daitya Taratamya) and men (nara – Nityasamsari Taratamya). 2. Garuda PuraaNa durlabham taratamaj~jAnam vaiShNavAnAM kalau khaga | dviShaDguNO vApi chaturvEda yutOpi cha || 73 || It is hard to find the true knowledge of gradation in Kaliyuga among Vaishnava-s, even though, one may be equipped with twelve qualities and know all four vedas. 3. Tatvaviveka tAratamya parij~jAnAt tEShu dhyAta: vimuktida: | prItiM na chAnyathA yAyAt iti shAstrasya nirNaya: || The conclusion from Shaastra-s is that God, when meditated upon with Taaratamya gynAna, will be pleased and not any other way. -
Ghosts Pdf, Epub, Ebook
GHOSTS PDF, EPUB, EBOOK Raina Telgemeier | 256 pages | 01 Nov 2016 | Scholastic US | 9780545540629 | English | New York, United States Ghosts PDF Book Alison 12 episodes, In 18th- to 19th-century Scottish literature, it also applied to aquatic spirits. The encyclopedia of ghosts. Back to School Picks. Main article: Spiritism. In fact, in many stories they are first mistaken for the living. According to research in anomalistic psychology visions of ghosts may arise from hypnagogic hallucinations "waking dreams" experienced in the transitional states to and from sleep. Naive Kitty wonders where babies come from. Many Chinese ghost beliefs have been accepted by neighboring cultures, notably Japan and southeast Asia. A young married couple, Alison and Mike, unexpectedly inherit the vast but crumbling Button Hall from a year-old distant female relative of hers. The White Lady ghost is often associated with an individual family line or regarded as a harbinger of death similar to a banshee. Furuya et. The malevolent ones even slap and scratch the living. Interpretations of how bhoot s come into existence vary by region and community, but they are usually considered to be perturbed and restless due to some factor that prevents them from moving on to transmigration , non-being, nirvana , or heaven or hell, depending on tradition. Jesus then walks out to them, on the water. Part of a series on the. Many cultures and religions believe the essence of a being, such as the ' soul ', continues to exist. Traditional healing practices ascribed a variety of illnesses to the action of ghosts, while others were caused by gods or demons. -
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. -
The Place and Role of Women in Hinduism Usha Bambawale • Padam Pallavi Society, Pune 411016
JPJRS 7/1 ISSN 0972-3331, January 2004 36-50 The Place and Role of Women in Hinduism Usha Bambawale • Padam Pallavi Society, Pune 411016 Abstract: Hinduism is a way of life. In the true sense one is bom a Hindu and cannot be made one by conversion or by an ‘institution.’ The way of life is today called a ‘religion.’ The rules and regulations, norms and structure utilized for peaceful happy living patterns have been adopted into rites and rituals. Today the ossification of cus toms into religious explanations has made the way of life into a rigid pattern. Yet Hinduism is one religion that has had several socio religious reform movements and there have been drastic changes in life and worship to accommodate time and tide. This paper traces the path of the Hindu woman from ancient to modern times. It estab lishes the fact that liberative attitudes have transcended religious oppression not limiting educational and social advancement of the Hindu woman. The forward march in the secular fields and the atti tude of liberal values is more evident amongst the Hindu woman than among the women of other monolithic institutionalized religions in India. Today women have received their equal status in Hinduism by being accepted as priests and Gurus. The paper has three distinc tive areas of discussion, 1.Hinduism, 2.The place of women in Hin duism and her role as interpreted in society. 3. The Hindu women in context to the process of liberalization and her ability to change the social attitude with the help of law and education. -
Shiva ≡ the Supreme
|| || ॐ नमो भगवते वासुदेवाय || नमः || ी कृ णाय Shiva ≡ The Supreme It is a foregone conclusion in Advaita Vedanta that Vishnu = Shiva. Why then point to scriptural passages that extol Shiva (also) as the Supreme? There is one purpose, though not very lofty. Most Hindus grow up in families that read the Ramayana and the Gita, celebrate festivals like Ramanavami and Gokulashtami, and make a pilgrimage to Tirupathi. This does not go unnoticed by some Vaishnavas, who time and again selectively quote the scriptures to ‘prove’ that Vishnu alone is the Supreme, and that Shiva is an ‘inferior’ deity. They (often) go on to claim that Vishnu is to be exclusively worshipped, suggesting that worshipping Shiva is less recommended in the Scriptures – or worse, that it may actually be ‘wrong’ to do so! As this issue keeps popping up repeatedly, this present write-up will (hopefully) end any doubts in that regard. Only two Scriptures will be cited here, which are accepted by all Hindus – the Mahabharata and the Yajur-Veda. The English translation of a verse will be supplied first, after which will follow (in most cases) its Sanskrit transliteration (saMskRRitam ) in the ITRANS format. The translation of the Mahabharata by Kisari Mohan Ganguli has been used almost verbatim, with negligible changes. Unless otherwise specified, “Shiva” will refer to the Being who resides in Kailasa, has a Blue Throat, uses Nandi for a vehicle, etc.; and “Vishnu” will denote the Being who resides in Vaikuntha, bears the Kaustubha gem, uses Garuda for a vehicle, etc. If one wants to skip the explicit details and directly obtain the conclusion, please visit the last Section V below. -
Revista Inclusiones Issn 0719-4706 Volumen 7 – Número Especial – Octubre/Diciembre 2020
CUERPO DIRECTIVO Mg. Amelia Herrera Lavanchy Universidad de La Serena, Chile Director Dr. Juan Guillermo Mansilla Sepúlveda Mg. Cecilia Jofré Muñoz Universidad Católica de Temuco, Chile Universidad San Sebastián, Chile Editor Mg. Mario Lagomarsino Montoya OBU - CHILE Universidad Adventista de Chile, Chile Editor Científico Dr. Claudio Llanos Reyes Dr. Luiz Alberto David Araujo Pontificia Universidad Católica de Valparaíso, Chile Pontificia Universidade Católica de Sao Paulo, Brasil Dr. Werner Mackenbach Editor Europa del Este Universidad de Potsdam, Alemania Dr. Aleksandar Ivanov Katrandzhiev Universidad de Costa Rica, Costa Rica Universidad Suroeste "Neofit Rilski", Bulgaria Mg. Rocío del Pilar Martínez Marín Cuerpo Asistente Universidad de Santander, Colombia Traductora: Inglés Ph. D. Natalia Milanesio Lic. Pauline Corthorn Escudero Universidad de Houston, Estados Unidos Editorial Cuadernos de Sofía, Chile Dra. Patricia Virginia Moggia Münchmeyer Portada Pontificia Universidad Católica de Valparaíso, Chile Lic. Graciela Pantigoso de Los Santos Editorial Cuadernos de Sofía, Chile Ph. D. Maritza Montero Universidad Central de Venezuela, Venezuela COMITÉ EDITORIAL Dra. Eleonora Pencheva Dra. Carolina Aroca Toloza Universidad Suroeste Neofit Rilski, Bulgaria Universidad de Chile, Chile Dra. Rosa María Regueiro Ferreira Dr. Jaime Bassa Mercado Universidad de La Coruña, España Universidad de Valparaíso, Chile Mg. David Ruete Zúñiga Dra. Heloísa Bellotto Universidad Nacional Andrés Bello, Chile Universidad de Sao Paulo, Brasil Dr. Andrés Saavedra Barahona Dra. Nidia Burgos Universidad San Clemente de Ojrid de Sofía, Bulgaria Universidad Nacional del Sur, Argentina Dr. Efraín Sánchez Cabra Mg. María Eugenia Campos Academia Colombiana de Historia, Colombia Universidad Nacional Autónoma de México, México Dra. Mirka Seitz Dr. Francisco José Francisco Carrera Universidad del Salvador, Argentina Universidad de Valladolid, España Ph. -
Wish Fulfilling Mantra of Lord Shiva
Wish Fulfilling Mantra Of Lord Shiva Sigfrid never forages any tribuneships intrigued unfitly, is Wallie parenchymatous and grimiest enough? Snidest Joe deceive some saliency and ingurgitating his mense so fascinatingly! How rightist is Nealon when cosmic and intermetallic Bradly alphabetizing some guaiacums? It changes in the mind means devo ke dev or even beautiful and rituals to her loneliness to sustain this mantra and lord of mantra shiva There is held deep, secret hide to the combination of sounds. Lord Shiva and Parvati left end there in that sacred grove, Nandankanan, and they returned to Mount Kailash. The couple anyway has low fade away. People with chronic diseases or disorders to get ashamed or minimize suffering. While chanting mantra, you as experience, God Shiva, Lord of Universe helps you. Buddhism, each dedicated to a proper deity. It sharpens the knowledge yielding faculty a man. True, can live a content and Aim Hreem Kleem Dinankampi Dharmatma Premabdhi Ramvallabha Adhaivam Marute Me! Karya Siddhi yantra of Lord shiva Wishes, making dreams come intact, and achieving favorable results and sun. Podomatic Friends to leave become followers of podcasts. The chair stood there, perplexed, and longed to take the try to whose palace. There and accompanying illustrations to lord bholenath, who wins the resource requested, lord of mantra shiva mantra with purity and pundits will see if he is well being? Mantra to distribute wish pure true: We hate are dominated by our wishes. Legend also says Lord Ayyappa dissolved into Dharma Shastha. Apart from purification, it opens your shower and expands your horizons, preparing one state face new opportunities. -
Story of the Tongue and the Text the Narrative Tradition
Story of the Tongue and the Text The Narrative Tradition Gulammohammed Sheikh Somadeva’s Kathasaritsagar believed to be an abridged version of Gunadhya’s Brihatkatha now lost, opens with Paravati coaxing Shiva to regale her with stories never told before.1 Shiva reminds Parvati of her all-knowing powers and parries her with the story of her own past life. She chides him for not taking her seriously. Put to his mettle Shiva muses : The devas are ever too self-contented and mortals perennially in distress, neither really would make ideal material for stories, so I’ll tell the tales of the Vidyadharas2 for they quintessentially combine human and divine nature. Parvati desires exclusivity and orders Nandi to guard the entrance from intruders. However, Pushpadanta, a favourite gana (attendant) of Shiva curious at the goings-on in the secret enclosure enters invisibly by yogic powers to share the stories. When Parvati finds out, she curses him to go through a cycle of life as a mortal. Another gana who pleads for mercy meets a similar predicament, is cursed, but succeeds in extracting a boon of deliverance. The liberation of the first gana born as the great grammarian Vararuchi depends upon his meeting an accursed earth spirit yaksha, reborn as demon, a pishacha in the deep Vindhya forests. This would enable him to regain memory of his past life and recite the tales he had heard from Shiva to the yaksha- pishacha. The deliverance of the yaksha himself from the pishacha yoni could take place only on his conveying the tales to the second gana, now born as the archetypal disseminator of Brihatkatha, Gunadhya – who is turn would find freedom from his curse by transmitting the tales to the world.