Prashna Upanishad
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Prashna Upanishad
PRASHNA UPANISHAD Translated and interpreted by V.D.N.Rao, former General Manager, India Trade Promotion Organisation, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi now at Chennai 1 Other scripts by the same Author Essence of Puranas: Maha Bhagavata, Vishnu, Matsya, Kurma, Varaha, Vamana, Narada, Padma, Shiva, Linga, Skanda, Markandeya, Devi Bhagavata, Brahma, Brahma Vaivarta, Brahmanda, Agni, Bhavishya, Nilamata, Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturdha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri b) Chaturvidha Shiva Sahasra naama: Linga-Shiva-Brahma Puranas and Maha Bharata c) Trividha Vishnu and Yugala Radha Krishna Sahasra Naama from Padma-Skanda-Narada Puranas and Maha Bharata Stotra Kavacha-A Shield of Prayers Purana Saraamsha Select Stories from Puranas Essence Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Amarnath Yatra Essence of Paraashara Smriti Essence of Pradhana Tirthas Essence Brahma Sutras Essence of Dharma Bindu Essence of Upanishads: Aitareya, Brihadaaranyaka, Chhandogya, Katha, Isha,Taittiriya, Mundaka and Prashna [Note: All the above works released by kamakoti.org/news] 2 ESSENCE OF PRASHNA UPANISHAD Contents Page Preface 4 Sukesha, Bharadwaja, Satyakaama, Kaushalya, approach Pippalaada about Brahman 4 The First question: Creation of Universe and the sustaning power of Existence 5 Surya Deva as the bestower of Praana and Life 5 Two courses destined for Beings after death-the Southern and Northern paths 5 The Second Question: Prime supports of Life -
Chandogyo Upanishad
CHANDOGYO UPANISHAD 1 SHANTI MANTRA Om apyayantu mamangani vakpranascaksuh srotramatho balamindriyam ca sarvani I Sarvam brahmopanisadam I Maham brahma nirakuryam ma ma brahma nirakarodanirakaranam astvanirakaranam me’stu I Tadatmani nirate ya upanisatu dharmaste mayi santu te mayi santu I Om santih santih santih II May my limbs, speech, Prana, eye, ear and power of all my senses grow vigorous! All is the pure Brahman of the Upanishads. May I never deny that Brahman! May that Brahman never desert me! Let that relationship endure. Let the virtues recited in the Upanishads be rooted in me. May they repose in me! Om peace. peace. peace! Index S. No. Topic Page No. 1. Summary 5 2. Introduction to Tat Tvam Asi 7 3. 6 Clues / Factors – Lingam Tatparya Nirnaya 11 4. Chapter 6 – Section 1 to 7 12 5. Tat Tvam Asi (Repeated 9 Times) – Chart 17 6. Chapter 6 – Section 8 18 7. Chapter 6 – Section 9 to 16 22 8. Chapter 7 – Introduction 32 9. Chapter 7 - Section 1 – 15 : Upasanas 34 10. Chapter 7 - Section 16 – 22 46 11. Chapter 7 - Section 23 – 26 47 12. Analysis of Happiness 53 S. No. Topic Page No. 13. Chapter 8 – Section 1 to 6 56 14. Chapter 8 – Section 7 to 12 60 15. Verses for Introspection – Chapter 6 62 16. Verses for Introspection – Chapter 7 72 17. Verses for Introspection – Chapter 8 74 Chandogyo Upanishad Introduction Chapters 1 - 5 Chapters 6 - 8 - Sama Veda Upasana Brahma Vidya - 8 Chapters - 627 Mantras - Sung in musical form Jiva Upasana Ishvara Upasana Benefits : - Sakama – Dharma, Artha, Kama - Nishkama – Chitta Shuddhi, Guru Prapti, -
Vaishvanara Vidya.Pdf
VVAAIISSHHVVAANNAARRAA VVIIDDYYAA by Swami Krishnananda The Divine Life Society Sivananda Ashram, Rishikesh, India (Internet Edition: For free distribution only) Website: www.swami-krishnananda.org CONTENTS Publishers’ Note 3 I. The Panchagni Vidya 4 The Course Of The Soul After Death 5 II. Vaishvanara, The Universal Self 26 The Heaven As The Head Of The Universal Self 28 The Sun As The Eye Of The Universal Self 29 Air As The Breath Of The Universal Self 30 Space As The Body Of The Universal Self 30 Water As The Lower Belly Of The Universal Self 31 The Earth As The Feet Of The Universal Self 31 III. The Self As The Universal Whole 32 Prana 35 Vyana 35 Apana 36 Samana 36 Udana 36 The Need For Knowledge Is Stressed 37 IV. Conclusion 39 Vaishvanara Vidya Vidya by by Swami Swami Krishnananda Krishnananda 21 PUBLISHERS’ NOTE The Vaishvanara Vidya is the famous doctrine of the Cosmic Meditation described in the Fifth Chapter of the Chhandogya Upanishad. It is proceeded by an enunciation of another process of meditation known as the Panchagni Vidya. Though the two sections form independent themes and one can be studied and practised without reference to the other, it is in fact held by exponents of the Upanishads that the Vaishvanara Vidya is the panacea prescribed for the ills of life consequent upon the transmigratory process to which individuals are subject, a theme which is the central point that issues from a consideration of the Panchagni Vidya. This work consists of the lectures delivered by the author on this subject, and herein are reproduced these expositions dilating upon the two doctrines mentioned. -
108 Upanishads
108 Upanishads From the Rigveda 36 Dakshinamurti Upanishad From the Atharvaveda 1 Aitareya Upanishad 37 Dhyana-Bindu Upanishad 78 Annapurna Upanishad 2 Aksha-Malika Upanishad - 38 Ekakshara Upanishad 79 Atharvasikha Upanishad about rosary beads 39 Garbha Upanishad 80 Atharvasiras Upanishad 3 Atma-Bodha Upanishad 40 Kaivalya Upanishad 81 Atma Upanishad 4 Bahvricha Upanishad 41 Kalagni-Rudra Upanishad 82 Bhasma-Jabala Upanishad 5 Kaushitaki-Brahmana 42 Kali-Santarana Upanishad 83 Bhavana Upanishad Upanishad 43 Katha Upanishad 84 Brihad-Jabala Upanishad 6 Mudgala Upanishad 44 Katharudra Upanishad 85 Dattatreya Upanishad 7 Nada-Bindu Upanishad 45 Kshurika Upanishad 86 Devi Upanishad 8 Nirvana Upanishad 46 Maha-Narayana (or) Yajniki 87 Ganapati Upanishad 9 Saubhagya-Lakshmi Upanishad Upanishad 88 Garuda Upanishad 10 Tripura Upanishad 47 Pancha-Brahma Upanishad 48 Pranagnihotra Upanishad 89 Gopala-Tapaniya Upanishad From the Shuklapaksha 49 Rudra-Hridaya Upanishad 90 Hayagriva Upanishad Yajurveda 50 Sarasvati-Rahasya Upanishad 91 Krishna Upanishad 51 Sariraka Upanishad 92 Maha-Vakya Upanishad 11 Adhyatma Upanishad 52 Sarva-Sara Upanishad 93 Mandukya Upanishad 12 Advaya-Taraka Upanishad 53 Skanda Upanishad 94 Mundaka Upanishad 13 Bhikshuka Upanishad 54 Suka-Rahasya Upanishad 95 Narada-Parivrajaka 14 Brihadaranyaka Upanishad 55 Svetasvatara Upanishad Upanishad 15 Hamsa Upanishad 56 Taittiriya Upanishad 96 Nrisimha-Tapaniya 16 Isavasya Upanishad 57 Tejo-Bindu Upanishad Upanishad 17 Jabala Upanishad 58 Varaha Upanishad 97 Para-Brahma Upanishad -
Pedophilia, Poe, and Postmodernism in Lolita
Nabokov’s Dark American Dream: Pedophilia, Poe, and Postmodernism in Lolita by Heather Menzies Jones A Thesis Submitted to the Department of English of the State University of New York, College at Brockport, in partial fulfillment of the requirements for the degree of MASTER OF ARTS 1995 ii Nabokov’s Dark American Dream: Pedophilia, Poe, and Postmodernism in Lolita by Heather Menzies Jones APPROVED: ________________________________________ _________ Advisor Date ________________________________________ _________ Reader ________________________________________ __________ Reader ________________________________________ __________ Chair, Graduate Committee _______________________________________ ___________ Chair, Department of English iii Table of Contents Chapter Page Introduction 1 Pedophilia and Lolita 10 Poe and Lolita 38 Postmodernism and Lolita 58 Works Cited 83 1 INTRODUCTION The following thesis about Vladimir Nabokov's Lolita first began as a paper written as an assignment for a course about postmodern American literature. In the initial paper's title there was an allusion made to the implicated reader, and the paper itself was about giving Lolita a newer and postmodern reading. To read Lolita again, years after doing so initially, was a distinctly disturbing thing to do. The cultural climate has certainly changed since the mid-1950's when the book was first published in this country, and this alone makes the rereading of this novel an engaging opportunity. Lionel Trilling wrote that Nabokov sought to shock us and that he had to stage-manage something uniquely different in order to do so. Trilling believed that the effect of breaking the taboo "about the sexual unavailability of very young girls" had the same force as a "wife's infidelity had for Shakespeare" (5). -
VIVEKA CHOODAMANI PART 1 of 9
|| ÌuÉuÉåMücÉÔQûÉqÉÍhÉÈ || VIVEKA CHOODAMANI PART 1 of 9 The Crest Jewel of Discrimination PART 1: The PURPOSE of Human Life “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 11.1 Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text 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 11.1 Viveka Choodamani – Part 1/9 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 Mandukya Upanishad 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 AUTHOR’S ACKNOWLEDGEMENT TO 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. -
Interpreting the UPANISHADS
Interpreting the UPANISHADS ANANDA WOOD Modified version 2003 Copyright 1996 by Ananda Wood Published by: Ananda Wood 1A Ashoka 3 Naylor Road Pune 411 001 India Phone (020) 612 0737 Email [email protected] Contents Preface . v ‘This’ and ‘that’ . 1 Consciousness . 6 Consciousness and perception . 11 Creation Underlying reality . 21 Cosmology and experience . 23 Creation from self . 26 The seed of creation . 27 Light from the seed . 29 The basis of experience . 30 Creation through personality . 35 Waking from deep sleep . 48 The creation of appearances . 51 Change and continuity Movement . 59 The continuing background . 60 Objective and subjective . 67 Unchanging self . 68 Continuity . 75 Life Energy . 81 Expression . 82 Learning . 84 The living principle . 89 The impersonal basis of personality ‘Human-ness’ . 93 Universal and individual . 96 Inner light . 103 Underlying consciousness . 104 The unborn source . 108 The unmoved mover . 112 One’s own self . 116 The ‘I’-principle . 117 iv Contents Self Turning back in . 119 Unbodied light . 120 The self in everyone . 135 The rider in a chariot . 138 The enjoyer and the witness . 141 Cleansing the ego . 144 Detachment and non-duality . 146 Happiness Value . 152 Outward desire . 153 Kinds of happiness . 154 One common goal . 158 Love . 160 Desire’s end . 162 Freedom . 163 The ground of all reality . 166 Non-duality . 167 The three states . 169 The divine presence God and self . 176 The rule of light . 181 Teacher and disciple Seeking truth . 195 Not found by speech . 196 Learning from a teacher . 197 Coming home . 198 Scheme of transliteration . 201 List of translated passages . -
Hinduism and Social Work
5 Hinduism and Social Work *Manju Kumar Introduction Hinduism, one of the oldest living religions, with a history stretching from around the second millennium B.C. to the present, is India’s indigenous religious and cultural system. It encompasses a broad spectrum of philosophies ranging from pluralistic theism to absolute monism. Hinduism is not a homogeneous, organized system. It has no founder and no single code of beliefs; it has no central headquarters; it never had any religious organisation that wielded temporal power over its followers. Hinduism does not have a single scripture as the source of its various teachings. It is diverse; no single doctrine (or set of beliefs) can represent its numerous traditions. Nonetheless, the various schools share several basic concepts, which help us to understand how most Hindus see and respond to the world. Ekam Satya Viprah Bahuda Vadanti — “Truth is one; people call it by many names” (Rigveda I 164.46). From fetishism, through polytheism and pantheism to the highest and the noblest concept of Deity and Man in Hinduism the whole gamut of human thought and belief is to be found. Hindu religious life might take the form of devotion to God or gods, the duties of family life, or concentrated meditation. Given all this diversity, it is important to take care when generalizing about “Hinduism” or “Hindu beliefs.” For every class of * Ms. Manju Kumar, Dr. B.R. Ambedkar College, Delhi University, Delhi. 140 Origin and Development of Social Work in India worshiper and thinker Hinduism makes a provision; herein lies also its great power of assimilation and absorption of schools of philosophy and communities of people, (Theosophy, 1931). -
1 BLOCK-2 INTRODUCTION the Upanishads Are Hindu Scriptures
BLOCK-2 INTRODUCTION The Upanishads are Hindu scriptures that constitute the core teachings of Vedanta. They do not belong to any particular period of Sanskrit literature: the oldest, such as the Brhadaranyaka and Chandogya Upanishads, date to the late Brahmana period (around the middle of the first millennium BCE), while the latest were composed in the medieval and early modern period. The Upanishads have exerted an important influence on the rest of Indian Philosophy, and were collectively considered one of the 100 most influential books ever written by the British poet Martin Seymour-Smith. The philosopher and commentator Shankara is thought to have composed commentaries on eleven mukhya or principal Upanishads, those that are generally regarded as the oldest, spanning the late Vedic and Mauryan periods. The Muktika Upanishad (predates 1656) contains a list of 108 canonical Upanishads and lists itself as the final one. Although there are a wide variety of philosophical positions propounded in the Upanishads, commentators since Shankara have usually followed him in seeing Advaita as the dominant one. Unit 1 is on “Introduction to the Upanishads.” In this unit, you will become familiar with the general tenor of the Upanishads. You are expected to recognize the differences between the Vedas and the Upanishads not only in content but also in spirit. Secondly, you should be able to notice various philosophical and primitive scientific issues which have found place in the Upanishads. In the end, you should be in a position to understand that philosophy is not merely an intellectual exercise in India, but it is also the guiding factor of human life. -
The Upanishads
The Upanishads The Breath of the Eternal A free download book compiled from the best sources on the web Hotbook and Criaturas Digitais Studio Rio de janeiro - Brazil Index 01 Brief Introduction to the Upanishads 02 Vedas and the Upanishads 03 The 15 principals Upanishads ---------------------------------------------------- 04 KATHA Upanishad 05 ISHA Upanishad 06 KENA Upanishad 07 MAITRAYANA-BRAHMAYA Upanishad 08 Kaivalya Upanishad 09 Vajrasuchika Upanishad 10 MANDUKYA Upanishad 11 MUNDAKA Upanishad 12 Brihadaranyaka Upanishad 13 KHANDOGYA Upanishad 14 KAUSHITAKI Upanishad 15 PRASHNA Upanishad 16 SHVETASHVATARA Upanishad 17 AITAREYA Upanishad 18 TAITTIRIYA Upanishad -------------------------------------------------------- 19 Atman - The Soul Eternal 20 Upanishads: Universal Insights 21 List of 108 Upanishads Brief Introduction to the Upanishads Collectively, the Upanishads are known as Vedanta (end of the vedas). The name has struck, because they constitute the concluding part of the Vedas. The word 'upanishad' is derived from a combination of three words, namely upa+ni+sad. 'Upa' means near, 'ni' means down and 'sad' means to sit. In ancient India the knowledge of the Upanishads was imparted to students of highest merit only and that also after they spent considerable time with their teachers and proved their sincerity beyond doubt. Once the selection was done, the students were allowed to approach their teachers and receive the secret doctrine from them directly. Since the knowledge was imparted when the students sat down near their teachers and listened to them, the word 'Upanishad', became vogue. The Upanishads played a very significant role in the evolution of ancient Indian thought. Many schools of Hindu philosophy, sectarian movements and even the later day religions like Buddhism and Jainism derived richly from the vast body of knowledge contained in the Upanishads. -
Influence of Smriti Texts to Women Leadership Development in Cooperatives
Research Management Cell Adarsha Multiple Campus AMC Journal 88 Link : https://doi.org/10.3126/amcj.v2i1.35790 ISSN: 2717-4808 (Print), 2738-9987 (Online) Influence of Smriti Texts to Women Leadership Development in Cooperatives Sita Dhungana* Abstract The patriarchy under Hindu tradition has been an issue of shaping role of female in present society. Their role in the family and in the society has been taken as supportive on financial mobilization rather in leading position as compared to men. Financial mobilization through cooperatives has been accepted as a key component for economic development of Nepalese community. It may be the appropriate way of increasing income, generating employment opportunities and eradicating poverty. This study has aimed at analysing the relationship of female leadership within the circumstances of Hindu tradition, cooperative movement, and analyzed the effect of intervention factors of financial mobilization. This article has been prepared after the analytical review of Hindu ancient literatures and present policies, social customs and traditions. Information was analyzed and impact of the variables on female leadership was assessed. The result has demonstrated that the Hindu tradition has an average positive influence on financial mobilization, while investment opportunities and intervening variables have a strong positive influence on empowering women leadership in cooperatives. The Smriti texts including Manu Smriti texts were the factors that hindered the Nepalese women to take part the leadership role in their family and the community. Keywords : women’s leadership, role effectiveness, social inclusion, SDG, financial mobilization, transformational leadership * Sita Dhungana is Vice Chair of Gajuri Rural Municipality. She is a Ph.D. -
Panchadashee – 05 Mahavakya Vivekah
Swami Vidyaranya’s PANCHADASHEE – 05 MAHAVAKYA VIVEKAH Fixing the Meaning of the Great Sayings MODERN-DAY REFLECTIONS On a 13TH CENTURY VEDANTA CLASSIC by a South African Student TEXT Swami Gurubhaktananda 47.05 2018 A FOUNDATIONAL TEXT ON VEDANTA PHILOSOPHY PANCHADASHEE – An Anthology of 15 Texts by Swami Vidyaranyaji PART Chap TITLE OF TEXT ENGLISH TITLE No. No. Vers. 1 Tattwa Viveka Differentiation of the Supreme Reality 65 2 Maha Bhoota Viveka Differentiation of the Five Great Elements 109 3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43 SAT: 4 Dvaita Viveka Differentiation of Duality in Creation 69 VIVEKA 5 Mahavakya Viveka Fixing the Meaning of the Great Sayings 8 Sub-Total A 294 6 Chitra Deepa The Picture Lamp 290 7 Tripti Deepa The Lamp of Perfect Satisfaction 298 8 Kootastha Deepa The Unchanging Lamp 76 CHIT: DEEPA 9 Dhyana Deepa The Lamp of Meditation 158 10 Nataka Deepa The Theatre Lamp 26 Sub-Total B 848 11 Yogananda The Bliss of Yoga 134 12 Atmananda The Bliss of the Self 90 13 Advaitananda The Bliss of Non-Duality 105 14 Vidyananda The Bliss of Knowledge 65 ANANDA: 15 Vishayananda The Bliss of Objects 35 Sub-Total C 429 WHOLE BOOK 1571 AN ACKNOWLEDGEMENT BY THE STUDENT/AUTHOR The Author wishes to acknowledge the “Home Study Course” offerred by the Chinmaya International Foundation (CIF) to students of Vedanta in any part of the world via an online Webinar service. These “Reflections” are based on material he has studied under this Course. CIF is an institute for Samskrit and Indology research, established in 1990 by Pujya Gurudev, Sri Swami Chinmayananda, with a vision of it being “a bridge between the past and the present, East and West, science and spirituality, and pundit and public.” CIF is located at the maternal home and hallowed birthplace of Adi Shankara, the great saint, philosopher and indefatigable champion of Advaita Vedanta, at Veliyanad, 35km north-east of Ernakulam, Kerala, India.