DOCSLIB.ORG

Bhakti-Rasamrta-Sindhu-Bindu

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Bhakti-Rasamrta-Sindhu-Bindu s s Çré Bhakti-rasämåta-sindhu-bindu ~ A DROP OF THE NECTAREAN OCEAN OF BHAKTI-RASA ~ s First Edition ~ April 1996 (2,000 copies) Second Edition ~ September 2006 (2,000 copies) Third Edition ~ August 2017 (1,000 copies) Printed at Spectrum Printing Press Pvt. Ltd., New Delhi (India) ISBN 978-1-63316-125-2 Library of Congress Control Number 2015938877 © 1996 Gaudiya Vedanta Publications. Some Rights Reserved. Except where otherwise noted, only the text (not the design, photos, art, etc.) of this book is licensed under the Creative Com- mons Attribution-No Derivative Works 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nd/3.0/ Permissions beyond the scope of this license may be available at www.purebhakti.com/pluslicense or write to: [email protected] Cover painting and painting of Çréla Viçvanätha Cakravarté Öhäkura © Çyämaräëé däsé. Used with permission. Picture of Çré Çrémad Bhaktivedänta Svämé Mahäräja © Bhaktivedanta Book Trust International. Used with permission. All rights reserved. www.krishna.com WWW.MYGVP.COM The printing of Çré Bhakti-rasämåta-sindhu-bindu is financed by an endowment fund, established by the kind donation of Bhakti Projects, Inc. śrī śrī guru-gaurāṅgau jayataḥ by śrīla Viśvanātha Cakravartī Ṭhākura translation into Hindi and commentary by śrī śrīmad Bhaktivedānta Nārāyaṇa gosvāmī Mahārāja GAUDIYA VEDANTA PUBLICATIONS vrindavan • new delhi • san francisco Cataloging in Publication Data--DK Courtesy: D.K. Agencies (P) Ltd. <[email protected]> Bhaktivedänta Näräyaëa, 1921-2010, author. Çré Bhakti-rasämåta-sindhu-bindu = A drop of the nectarean ocean of devotional mellows / composed by the crest-jewel of spiritual preceptors and guardian of the Çré Gauòéya sampradäya, Çréla Viçvanätha Cakravarté Öhäkura ; translation and commen- tary by Çré Çrémad Bhaktivedänta Näräyaëa Mahäräja. pages cm Reprint. Includes index. ISBN 9781633161252 1. Viçvanätha Cakravarté, approximately 1626-approximately 1708. Bhakti-rasämåtasindhu-bindu. 2. Bhakti. 3. Rasas. 4. Vaishnavism. I. Viçvanätha Cakravarté, approximately 1626-approximately 1708. Bhakti-rasämåta-sindhu-bindu. II. Viçvanätha Cakravarté, approximately 1626-approximately 1708. Bhakti-rasämåta- sindhu-bindu. English. III. Title. IV. Title: Drop of the nectarean ocean of devotional mellows. DDC 294.592 23 Contents s s Introduction TO THE HINDI EDITION .................................................................. i Editors’ Preface TO THE THIRD ENGLISH EDITION ..................................................xv Maṅgalācaraṇam .....................................................................1 Text 1 Uttama-bhakti ..............................................................................3 Text 2 Three Types of Uttama-bhakti & Sādhana-bhakti .......................23 Text 3 Stages Leading to the Appearance of Prema................................31 Text 4 The Sixty-four Limbs of Bhajana ................................................47 Text 5 Sevā-aparādha ..........................................................................119 Text 6 The Severity of Nāma-aparādha ...............................................123 Text 7 Nāma-aparādha ........................................................................125 Text 8 Vaidhī-bhakti ...........................................................................127 Text 9 Rāgānuga-bhakti ......................................................................131 Text 10 Further Discussion on Rāgānuga-bhakti ...................................141 Text 11 Five Types of Rāgānuga-sādhana ..............................................145 Text 12 Bhāva-bhakti ............................................................................149 Text 13 Prema-bhakti ............................................................................161 Text 14 Overview of Bhakti-rasa ...........................................................165 Text 15 Description of Vyabhicāri-bhāvas .............................................187 Text 16 Gradation in the Manifestation of Bhāvas .................................195 Text 17 General Description of Sthāyibhāva .........................................203 Text 18 Śānta-rasa ................................................................................213 Text 19 Dāsya-rasa ...............................................................................219 Text 20 Sakhya-rasa ..............................................................................235 Text 21 Vātsalya-rasa ............................................................................243 Text 22 Mādhurya-rasa .........................................................................247 Text 23 Mixture of Bhāvas ....................................................................253 Text 24 Overview of Gauṇa-rasa ...........................................................255 Text 25 Compatible and Incompatible Rasas .........................................275 Text 26 Inclusion of Gauṇa-rasas within Mukhya-rasas .........................281 Text 27 Rasābhāsa ................................................................................283 Appendix 1 Structure Overview of the Book ...............................................289 Appendix 2 References to Bhakti-rasāmṛta-sindhu ......................................293 Verse Index ...........................................................................295 Introduction (TO THE HINDI EDITION) s s réla Viçvanätha Cakravarté Öhäkura, the crown prince of illustrious teachers among the Gauòéya Vaiñëava äcäryas, is the author´ of this book. In this book there is a description of the nature of uttama-bhaktiS and its divisions, sädhana-bhakti, the stages in the development of prema, the limbs of bhajana, offences committed in the performance of devotional service (sevä-aparädha), offences against the holy name (näma-aparädha), vaidhé- and rägänuga- sädhana-bhakti, bhäva-bhakti, prema-bhakti and bhakti-rasa. Life history of Śrīla Viśvanātha Cakravartī Ṭhākura Çréla Viçvanätha Cakravarté Öhäkura appeared in a family of brähmaëas from the community of Räòhadeça in the district of Nadia, West Bengal. He was celebrated by the name Hari-vallabha. He had two older brothers named Rämabhadra and Raghunätha. In his childhood, he studied grammar in a village named Devagräma. After this he went to a village named Çaiyadäbäd in the district of Murçidäbäd where he studied the bhakti-çästras in the home of his guru. It was in Çaiyadäbäd that he wrote three books while still undergoing his studies. These three books are Çré Bhakti-rasämåta-sindhu-bindu, Çré Ujjvala-nélamaëi-kiraëa and Çré Bhägavatämåta-kaëä. A short time later, he renounced his household life and went to Våndävana. There he wrote many books and commentaries. After the disappearance of Çréman Mahäprabhu and His eternal associates who had taken up residence in Vraja, the current of çuddha- bhakti was flowing by the influence of three great personalities: i Śrī Bhakti-rasāmṛta-sindhu-bindu Çréniväsa Äcärya, Narottama Öhäkura and Çyämänanda Prabhu. Çréla Viçvanätha Cakravarté Öhäkura was fourth in the line of disciplic succession coming from Çréla Narottama Öhäkura. One disciple of Çréla Narottama Öhäkura was named Çré Gaìgä-näräyaëa Cakravarté Mahäçaya. He lived in Bälücara Gambhilä within the district of Murçidäbäd. He had no sons and only one daughter, whose name was Viñëupriyä. Çréla Narottama Öhäkura had another disciple named Rämakåñëa Bhaööäcärya from the brähmaëa community of Värendra, a rural community of West Bengal. The youngest son of Rämakåñëa Bhaööäcärya was named Kåñëa-caraëa. Çré Gaìgä-näräyaëa accepted Kåñëa-caraëa as an adopted son. The disciple of Çré Kåñëa-caraëa was Rädhä- ramaëa Cakravarté, who was the spiritual master of Viçvanätha Cakravarté Öhäkura. In his commentary on Çrémad-Bhägavatam entitled Särärtha- darçiné, at the beginning of the räsa-païcädhyäya, the five chapters describing Çré Kåñëa’s räsa-lélä, Viçvanätha Cakravarté Öhäkura has written the following verse: çré-räma-kåñëa-gaìgä-caraëän natvä gurün uru-premëaù çréla-narottama-nätha çré-gauräìga-prabhuà naumi In this çloka the name Çré Räma refers to the spiritual master of Viçvanätha Cakravarté Öhäkura, Çré Rädhä-ramaëa. The word Kåñëa refers to his grand-spiritual master, parama-gurudeva, Çré Kåñëa-caraëa. The name Gaìgä-caraëa refers to his great grand- spiritual master, parätpara-gurudeva, Çré Gaìgä-caraëa. The name Narottama refers to his great-great grand-spiritual master, parama-parätpara-gurudeva, Çréla Narottama Öhäkura, and the word nätha refers to the spiritual master of Çréla Narottama Öhäkura, Çré Lokanätha Gosvämé. In this way he is offering obeisances unto his guru-paramparä up to Çréman Mahäprabhu. The daughter of Çréniväsa Äcärya, Hemalatä Öhäkuräëé, was extremely learned and a great Vaiñëavé. She expelled an estranged ii Introduction disciple named Rüpa Kaviräja from the Gauòéya Vaiñëava community. Thereafter Rüpa Kaviräja was known as atibäòé in the Gauòéya Vaiñëava community. He established his own concocted doctrine, opposed to the Gauòéya Vaiñëava conclusions, that only a person in the renounced order of life could act as äcärya. He claimed that it was not possible for a householder to become a spiritual master. Completely disregarding the path of devotional rules and regulations (vidhi-märga), he propagated the path of spontaneous attraction (räga-märga) in an unrestrained and undisciplined manner. His opinion was that rägänuga-bhakti could be practised
Load more

Recommended publications
  • A Translation of the Vijñāna-Bhairava-Tantra (Complete but Lacking Commentary) ©2017 by Christopher Wallis Aka Hareesh
    A translation of the Vijñāna-bhairava-tantra (complete but lacking commentary) ©2017 by Christopher Wallis aka Hareesh Introductory verse (maṅgala-śloka): “Shiva is also known as ‘Bhairava’ because He brings about the [initial awakening that makes us] cry out in fear of remaining in the dreamstate (bhava-bhaya)—and due to that cry of longing he becomes manifest in the radiant domain of the heart, bestowing absence of fear (abhaya) for those who are terrified. He is also known as Bhairava because he is the Lord of those who delight in his awesome roar (bhīrava), which signals the death of Death! Being the Master of that flock of excellent Yogins who tire of fear and seek release, he is Bhairava—the Supreme, whose form is Consciousness (vijñāna). As the giver of nourishment, he extends his Power throughout the universe!” ~ the great master Rājānaka Kṣemarāja, c. 1020 CE Like most Tantrik scriptures, the Vijñāna-bhairava-tantra (c. 850 CE) takes the form of a dialogue between Śiva and Śakti, here called Bhairava and Bhairavī. It begins with the Goddess asking Bhairava: śrutaṃ deva mayā sarvaṃ rudra-yāmala-saṃbhavam | trika-bhedam aśeṣeṇa sārāt sāra-vibhāgaśaḥ || 1 || . 1. O Lord, I have heard the entire teaching of the Trika1 that has arisen from our union, in scriptures of ever greater essentiality, 2. but my doubts have not yet dissolved. What is the true nature of Reality, O Lord? Does it consist of the powers of the mystic alphabet (śabda-rāśi)?2 3. Or, amongst the terrifying forms of Bhairava, is it Navātman?3 Or is it the trinity of śaktis (Parā, Parāparā, and Aparā) that [also] constitute the three ‘heads’ of Triśirobhairava? 4.
    [Show full text]
  • Bhagavata Purana
    Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary
    [Show full text]
  • Conceptual Study on Shadchakra Importance In
    INTERNATIONAL AYURVEDIC MEDICAL JOURNAL Review Article ISSN: 2320 5091 Impact Factor: 5.344 CONCEPTUAL STUDY ON SHADCHAKRAS AND ITS APPLIED ASPECT & IMPORTANCE IN SHARIR VIGYAN Shweta Vishwakarma1, Ishwar Pratap Singh Raghuwanshi2 1,2M.D. Scholar, Department of Samhita-Siddhant; Pt. Khushilal Sharma Government (Autonomous) Ayurveda College and Institute, Bhopal (M.P.), India Email: [email protected] ABSTRACT Ayurveda is also a science of medicine, along with spiritual science. In it there is a description of many topics related to spirituality such as Mana, Atma, Parmatma, Adhyatmika Guna, Adhyatmika Dravya, etc. Besides this, Yoga Darshan has a great impact on Ayurveda. In Ayurveda, Yoga is a way to achieve the Moksha. According to Yoga Shastra, the Sukshma sharira is the part of our body and it is the moderator of the whole body. The person can't see or touch it, because it is the energy flow of our body. This is the reason it is called “Urja Nikaya”. There are such key points in the Sukshma sharira that is known as energy centre or Chakras. The Chakras have been known by Yogis, Rishis, and sages of various traditions of Yoga in India and all over world. They have been seen, not by physical dissection of the body, but by psychic introspection. Chakras are energy centers in the body that play an important role in our physical, mental, and spiritual wellbeing. Our body has seven major Chakras. The six main Chakras located along the spinal column are: Muladhara, Swadhisthana, Manipura, Anahata, Vishuddha and Ajna. Beyond the six are two other centers of awakening: Bindu and Sahastrara, whose perception is acquired only at significantly evolved states of consciousness.
    [Show full text]
  • Final Senior Fellowship Report
    FINAL SENIOR FELLOWSHIP REPORT NAME OF THE FIELD: DANCE AND DANCE MUSIC SUB FIELD: MANIPURI FILE NO : CCRT/SF – 3/106/2015 A COMPARATIVE STUDY OF TWO VAISHNAVISM INFLUENCED CLASSICAL DANCE FORM, SATRIYA AND MANIPURI, FROM THE NORTH EAST INDIA NAME : REKHA TALUKDAR KALITA VILL – SARPARA. PO – SARPARA. PS- PALASBARI (MIRZA) DIST – KAMRUP (ASSAM) PIN NO _ 781122 MOBILE NO – 9854491051 0 HISTORY OF SATRIYA AND MANIPURI DANCE Satrya Dance: To know the history of Satriya dance firstly we have to mention that it is a unique and completely self creation of the great Guru Mahapurusha Shri Shankardeva. Shri Shankardeva was a polymath, a saint, scholar, great poet, play Wright, social-religious reformer and a figure of importance in cultural and religious history of Assam and India. In the 15th and 16th century, the founder of Nava Vaishnavism Mahapurusha Shri Shankardeva created the beautiful dance form which is used in the act called the Ankiya Bhaona. 1 Today it is recognised as a prime Indian classical dance like the Bharatnatyam, Odishi, and Kathak etc. According to the Natya Shastra, and Abhinaya Darpan it is found that before Shankardeva's time i.e. in the 2nd century BC. Some traditional dances were performed in ancient Assam. Again in the Kalika Purana, which was written in the 11th century, we found that in that time also there were uses of songs, musical instruments and dance along with Mudras of 108 types. Those Mudras are used in the Ojha Pali dance and Satriya dance later as the “Nritya“ and “Nritya hasta”. Besides, we found proof that in the temples of ancient Assam, there were use of “Nati” and “Devadashi Nritya” to please God.
    [Show full text]
  • Premature Ejaculation – What Ayurveda & Yoga Can Offer?
    Internationa Journal of Complementary & Alternative Medicine Premature Ejaculation – What Ayurveda & Yoga can Offer? Abstract Review Article Shukragatavata’ PrematureAyurveda Ejaculation (PE) is defined as ejaculation before the completion of Volume 9 Issue 6 - 2017 satisfactory sexual activity for both partners. ‘ is a pathological entity Faculty of Ayurveda, Parul University, India Ayurvedaof and similar in Yoga to. Ayurvedicpremature ejaculation. The present article is aimed to find out various formulations or practices available in ancient Indian erotic literature, *Corresponding author: management of premature ejaculation consists of, various herbal and herbo-mineral formulations, external applications over lower Kshama Gupta, Associate abdomen or all over the body, wearing different amulets made by herbs, psychotropic Email:professor, Faculty of Ayurveda, Parul University, Vadodara, Gujarat, 391760, India, Tel: 7567222309; herbalshukra drugs stambhaka for reducing performance anxiety, various techniquesVasti is elaboratedan important in Received: | Published: panchakarmaancient Indian erotic literature to fasten the orgasm in female partner and also use of yoga drugs to improve control over ejaculation. August 11, 2017 December 09, 2017 procedurevajroli mudra’ and an is anideal important choice one.in the management of premature ejaculation. Various practices are also described to get control over ejaculation Keywords:and among them ‘ Ayurveda; Yoga; Vajroli mudra; Panchakarma; Vasti Premature ejaculation; Introduction like, Charaka samhita, Sushruta samhita, Ashtanga sangraha, Ashtanga hridaya, Bhaishajya ratnavali and Yogaratnakara. Yoga Hatha yoga pradipika’ Asana, Pranayama, Mudra & Bandha’. Electronic Premature Ejaculation (PE) is defined as ejaculation before Materials pertaining to were collected from ‘ the completion of satisfactory sexual activity for both partners. & ‘ In severe cases, it is characterized by ejaculation either before databases ‘Google scholar search’ and ‘Google search’ were penetration or soon after that.
    [Show full text]
  • Paduka Panchaka
    Author: Swami Purnananda (1526 CE) Commentary: Kalicarana in Sanskrit Translation: Sir John Woodroffe Paduka Pancaka is a supplement to Sat-Chakra Nirupana, the Premier Composition on Kundalini Chakras. The Commentary was by Kalicarana in Sanskrit. This article is about Kundalini Chakras as described by Swami Purnananda. Go to Kundalini Power for more details on Kundalini Yoga. Paduka pancha (Fivefold Footstool) Meditation on Paduka Pancha brings liberation-- Author Swami Purnananda. (1526 CE) PAdukA , the Footstool consists of: (1) The (twelve-petalled) Lotus; (2) the triangle A-Ka-Tha in its pericarp (3) the region of the Nāda, Bindu, and Mani-pītha in it; (4) the Haṁsa below; and (5) the triangle on the Mani-pītha. Footstool is euphemism for the five sacred elements in Sahasrara listed above. One should meditate on and worship this five-fold stool to attain liberation from the sea of Samsara (cycle of birth, death and rebirth). PUrnAnanda a Brahmana of Kasyappa Gotra wrote Sat-Chakra-Nirupana in 1526 CE ( SAka year 1448) and achieved Siddhi in VasisthAsrama, about seven miles from Gauhati, Assam, India. He wrote many other Tantrik works. This work is part of Sri-Tattva-Cintamani. Paduka Pancaka (Panchaka Paduka = five fold footrest) is meditation of five elements in Sahasrara Chakra: 12-petalled Lotus, A-Ka-Tha Triangle, Nada-Bindu-Mani-Pitha, Hamsa, and Triangle on the Manipitha. Pādukā means a footstool (Pada-rakṣanā-dhāra). The five of these are: (1) The (twelve- petalled) Lotus; (2) the triangle A-Ka-Tha in its pericarp (3) the region of the Nāda, Bindu, and Mani-pītha in it; (4) the Haṁsa below; and (5) the triangle on the Mani-pītha.
    [Show full text]
  • Rasa: Love Relationships in Transcendence
    RASA Love ReLationships in tRanscendence Swåmˆ B.V. Tripuråri RASA: Love ReLationships in tRancendence RASA Love ReLationships in tRanscendence Swåmˆ B.V. Tripuråri raso vai sa˙ Godhead is a reservoir of transcendental relationships Harmonist Publishers Library of Congress Catalog Card Number: 94-68581 ISBN 1-886069-10-7 © Harmonist Publishers 2011. All rights reserved. Printed in the United States of America. dedication To Çrî Jîva Goswåmî, who accepted with enthusiasm the task of defending the position of Çrîla Rüpa and Çrîla Sanåtana Goswåmîs, and who did so eloquently and conclusively. May he bless this effort—an attempt to defend the position of my spiritual masters, Çrîla A. C. Bhaktivedånta Swåmî Prabhupåda and Çrîla Bhakti Rakßaka Çrîdhara Deva Goswåmî, by presenting the essence of their conception in the language of our times. RASA: Love ReLationships in tRancendence Abbreviations used in this book: Bg. Bhagavad-gîtå SB Çrîmad-Bhågavatam BRS Bhakti-Rasåm®ta-Sindhu Cc. Çrî Caitanya-caritåm®ta Cc. Adi Çrî Caitanya-caritåm®ta Adi lîlå Cc. M. Çrî Caitanya-caritåm®ta Madhya lîlå contents Foreword ...................................................... vii Preface ............................................................xi Introduction ................................................ xiii One: From Body-NegaTiVe To Body-poSiTiVe SpiriTualiTy ......................................... 1 Two: wiShFul oNeNeSS aNd moNiSTic VedåNTa ................................................. 13 Three: BeyoNd moNiSm .....................................................
    [Show full text]
  • Vaishnava Tantra As Outlined in the Bhagavata Krishna Kshetra Swami
    Shukadeva Narrating Bhagavata Vaishnava Tantra As Outlined in the Bhagavata Krishna Kshetra Swami f you ask a vaishnava whether she or he generally an integral feature of Vaishnava cul- PAINTING: practises tantra, the answer is likely to be: ture and practice. This is particularly the case ‘No, absolutely not. I practise bhakti!’ In- in the area of formal or ritual, practices, which Y I ANN / deed, it is safe to say that most Vaishnavas con- Vaishnavas often identify asarchana —the con- N sider devotion, bhakti, to Vishnu, Narayana, stellation of activities centred on the worship of A or Krishna to be the defining feature of Vaish- Vishnu as embodied in a physical form, graphic TIONAL navism. What may be less known even within representation, or feature of physical nature. M current Vaishnava circles is that tantra—or as- Here I want to sketch some features of Vaishnava USEUM, pects of what can be identified as tantra—is tantra, particularly as these are found in one of N the most important sacred texts for Vaishnavas, EW Krishna Kshetra Swami is the dean of studies, D Bhaktivedanta College, Belgium and a research namely, the Bhagavata. I hasten to add—and ELHI fellow at the Oxford Centre for Hindu Studies, this is one reason mainstream Vaishnavas may Oxford, uk. reject the idea that they practise tantra—that 178 PB January 2016 Vaishnava Tantra As Outlined in the Bhagavata 189 the Vaishnavism I describe here firmly rejects the initiation from a qualified guru or acharya con- sorts of transgressive practices associated with veys divine grace to the sadhaka, practitioner, some forms of tantra, sometimes referred to as facilitating devotional, reciprocal exchange that ‘left-handed’ tantra, or thevama-marga .
    [Show full text]
  • Bandha, Mudra, & Pranayama Manual
    Bandha, Mudra, & Pranayama Manual © Celia Roberts Images and information have been sourced from Swami Satyanand Saraswati Asana, Pranayama, Mudra, Bandha (1996). This manual and the information contained within it is not to be copied, replicated, or distributed without permission. Bandha We use Bhandas in practice to contain or lock prana in certain regions of the body. Bandha means to lock, close-off or to stop. In the practice of a Bandha, the energy-flow to a particular area of the body is blocked. When the Bandha is released, this causes the energy to flood more strongly through the body with an increased pressure. As the Bandhas momentarily stop the flow of blood; there is an increased flow of fresh blood with the release of the Bandha. In this way all the organs are strengthened, renewed and rejuvenated, and circulation is improved. Bandhas are also beneficial for the brain centres. The Chakras and Nadi energy channels are purified, blockages released and the exchange of energy is improved. Bandhas alleviate stress and mental restlessness and bring about inner harmony and balance. There are four types of Bandhas: Moola Bandha – Perineal Lock Uddiyana Bandha - Lifting of the Diaphragm, Abdominal Lock Jalandhara Bandha - Chin Lock Maha Bandha - Practice of all the above three Bandhas at the same time The breath is held during practice of the Bandhas. Mula Bandha and Jalandhara Bandha can be performed after the inhalation as well as after the exhalation. Uddiyana Bandha and Maha Bandha are only performed after the exhalation. The root lock, Mula Bandha, is a powerful contraction of muscles and stimulation of energies that helps to redirect sexual energy into creativity and healing energy.
    [Show full text]
  • Bala Bhavan Bhajans Contents
    Bala Bhavan Bhajans 9252, Miramar Road, San Diego, CA 92126 www.vcscsd.org Bala Bhavan Bhajans Contents GANESHA BHAJANS .................................................................................................. 5 1. Ganesha Sharanam, Sharanam Ganesha ............................................................ 5 2. Gauree Nandana Gajaanana ............................................................................... 5 3. Paahi Paahi Gajaanana Raga: Abheri .......................................... 5 4. Shuklambaradharam ........................................................................................... 5 5. Ganeshwara Gajamukeshwara ........................................................................... 6 6. Gajavadana ......................................................................................................... 6 7. Gajanana ............................................................................................................. 6 8. Ga-yi-yeh Ganapathi Raga: Mohana ........................................ 6 9. Gananatham Gananatham .................................................................................. 7 10. Jaya Ganesha ...................................................................................................... 7 11. Jaya Jaya Girija Bala .......................................................................................... 7 12. Jaya Ganesha ...................................................................................................... 8 13. Sri Maha Ganapathe ..........................................................................................
    [Show full text]
  • Summary of Hinduism Beliefs
    Summary of Hinduism Beliefs Meaning of name Major Holidays Hinduism, from the Persian hindu (Sanskrit sindhu ), Mahashivarati (mid-February) literally "river." Means "of the Indus Valley" or simply Holi (Spring) "Indian." Hindus call their religion sanatama Ramnavami (late March) dharma, "eternal religion" or "eternal truth." Dusserah (early November) Diwali (mid-November) Date/Place Founded & Founder Dates to 1500 BC or earlier / India / Founder: None Three Paths karmamarga - path of works and action Adherents jnanamarga - path of knowledge or philosophy 900 million (third largest in the world) bhaktimarga - path of devotion to God Main Location Three Debts India, also United Kingdom and United States debt to God Major Sects debt to sages and saints Saivism, Vaisnavism, Saktism debt to ancestors Sacred Texts Four Stages of Life Vedas, Upanishads, Sutras, Bhagavad Gita brahmacharga - school years - grow and learn Original Language grhastha - marriage, family and career vanaprastha - turn attention to spiritual things Sanskrit sanrgasu - abandon world to seek spiritual things Spiritual Leader Guru or sage Four Purposes of Life dharma - fulfill moral, social and religious duties Place of Worship artha - attain financial and worldy success Temple or home shrine kama - satisfy desires and drives in moderation moksha - attain freedom from reincarnation Theism Pantheism with polytheistic elements Seven Sacred Cities Ultimate Reality Ayodhya, Mathura, Gaya (Bodhgaya), Kasi (Varanasi, Benares), Kanci, Avantika (Ujjain), Dvaraka Brahman Human Nature Ten Commandments In bondage to ignorance and illusion, but able to escape 1. Ahimsa - do no harm 2. Satya - do not lie Purpose of Life 3. Asteya - do not steal To attain liberation (moksa) from the cycle of 4.
    [Show full text]
  • The Subtle Body: Religious, Spiritual, Health-Related, Or All Three?
    University of Mary Washington Eagle Scholar Student Research Submissions Spring 4-20-2020 The Subtle Body: Religious, Spiritual, Health-Related, or All Three? Kathryn Heislup Follow this and additional works at: https://scholar.umw.edu/student_research Part of the Religion Commons Recommended Citation Heislup, Kathryn, "The Subtle Body: Religious, Spiritual, Health-Related, or All Three?" (2020). Student Research Submissions. 325. https://scholar.umw.edu/student_research/325 This Honors Project is brought to you for free and open access by Eagle Scholar. It has been accepted for inclusion in Student Research Submissions by an authorized administrator of Eagle Scholar. For more information, please contact [email protected]. The Subtle Body: Religious, Spiritual, Health-Related, or All Three? A Look Into the Subtle Physiology of Traditional and Modern Forms of Yoga Kathryn E. Heislup RELG 401: Senior Thesis Submitted in Partial Fulfillment of the Major in Religion University of Mary Washington April 20, 2020 2 Notions of subtle body systems have migrated and changed throughout India and Tibet over many years with much controversy; the movement of these ideas to the West follows a similar controversial path, and these developments in both Asia and the West exemplify how one cannot identify a singular, legitimate, “subtle body”. Asserting that there is only one legitimate teaching, practice, and system of the subtle body is problematic and inappropriate. The subtle body refers to assumed energy points within the human body that cannot be viewed by the naked eye, but is believed by several traditions to be part of our physical existence. Indo-Tibetan notions of a subtle body do include many references to similar ideas when it comes to this type of physiology, but there has never been one sole agreement on a legitimate identification or intended use.
    [Show full text]