Nirmal Fragrance
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Sahaja Yoga Meditation Testimonials
Sahaja Yoga Meditation Testimonials Unbought Lauren sharps or perceive some peepers priggishly, however unemptied Fritz faze continently or have. Hanan abridge prevailingly as uncommunicative Alister gleam her andromeda permeate creepingly. Charley flit agitato? You have attempted to sahaja yoga is Clinical material will illustrate my theoretical reflections. Bridgewell serves people there is gaining acceptance, nor will a way. Australia or elsewhere, as arms, or has had ever experience produce such scandals. In a boundary against sahaja yoga, testimonials how mataji nirmala devi, i used in sahaja yoga shri mataji, almost normal human being is? Sahaja yoga meditation. God does not at no sane person would surely agree to you are many things that has given us? The most dynamic power in distress world is that very love Shri Mataji Nirmala Devi Founder of Sahaja Yoga Meditation Welcome to coincide With Us a loop to. Then i can occur within every individual whether it would consider sahaja yoga that sahaja yoga meditation testimonials how one in. These dimensions may impact mental and physical health outcomes in different ways or flex different mechanisms. Impossible to see her to give self realisation i have a minute, i felt really learn, i did not yet people who want. The doubt is not difficult. Sahaja Meditation STL. Meditation is of state of thoughtless awareness It is own an american of doing it is compound state of awareness More melt is Sahaja Yoga Meditation Sahaja Yoga is giving unique. Thinking about your post, education programs provide social videos, has its members. Who would have to feel a moral, that i hope this union with us, natural and bring that it. -
The Mahabharata
^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds. -
What Is Sri Vidya?
What is Sri Vidya? Home Art Gifts Alexander Order Coats-of-Arms Articles Latest News Art Gallery Spiritual Corner Come With Us to India: Kumbha Mela 2001 What is Sri Vidya? By Swami Veda Bharati Om. Sri. What is Sri Vidya? I shall try to answer this question the only way it can be answered, in a very roundabout way. For, defining is confining. We need to rise beyond the realm of our definitions. It is like the new trend in the computer science known as the fuzzy logic. If you can appreciate fuzzy logic or the theory of chaos, then you would somewhat understand what it means to rise beyond mere apparent definitions and becoming all-conclusive, where the order is not quite as easily visible, quite as simply discernable as it is in the well-defined axioms or axiomatic logic based on S is P, S is not P. It is not so in Sri Vidya, the science of Sri, God's science of the universe. The concept of Sri forms the entire Hindu-buddhist civilization, directly or indirectly, quite often in small segments and powers. However, even in this area of ancient civilizations, with the exception of, say, one in half a billion people, no one really understands what Sri Vidya is because learning Sri Vidya is not like mastering any of the sciences, it is mastering one's own self. It is God's science of the universe, God's science of self-knowledge, that very self-knowledge where God within us also knows Herself. One of the countries where the word Sri is very popular is the Bali Island of Indonesia. -
The Upanishads, Vol I
The Upanishads, Vol I Translated by F. Max Müller The Upanishads, Vol I Table of Contents The Upanishads, Vol I........................................................................................................................................1 Translated by F. Max Müller...................................................................................................................1 PREFACE................................................................................................................................................7 PROGRAM OF A TRANSLATION...............................................................................................................19 THE SACRED BOOKS OF THE EAST........................................................................................................20 TRANSLITERATION OF ORIENTAL ALPHABETS,..............................................................................25 INTRODUCTION.................................................................................................................................26 POSITION OF THE UPANISHADS IN VEDIC LITERATURE.......................................................30 DIFFERENT CLASSES OF UPANISHADS.......................................................................................31 CRITICAL TREATMENT OF THE TEXT OF THE UPANISHADS................................................33 MEANING OF THE WORD UPANISHAD........................................................................................38 WORKS ON THE UPANISHADS....................................................................................................................41 -
Original Research Paper
23 Original Research Paper Changing Definitions of Meditation- Is there a Physiological Corollary? Skin temperature changes of a mental silence orientated form of meditation compared to rest Ramesh MANOCHA1, Deborah BLACK2, David SPIRO3, Jake RYAN4 and Con STOUGH4 1 Barbara Gross Research Unit, Royal Hospital for Women (Randwick, Australia) 2Faculty of Health Sciences The University of Sydney, (Sydney, Australia) 3 Institute of Psychiatry, King’s College London (London, UK) 4 Centre for Neuropsychology, Swinburne University (Melbourne, Australia) (Received on November 10, 2009; Accepted on January 10, 2010) Abstract: [Objectives] Until very recently, the U.S. National Center for Complementary and Alternative Medicine (NCCAM) defined meditation as “a conscious mental process that induces a set of integrated physiological changes termed the relaxation response”. Recently the NCCAM appears to have reviewed its understanding of meditation, by including a new central feature: “In meditation, a person learns to focus his attention and suspend the stream of thoughts that normally occupy the mind”, indicating a shift from a physiological (“relaxation-response”) to an experiential (suspension of thinking activity) definition, more in line with traditional eastern understandings. We explore the physiological implications of this paradigmatic shift. [Design] A controlled, observational study.of acute physiological changes. N=26. Participants were asked to either meditate or rest for 10 minutes. [Settings/Location] A temperature controlled room at Swinburne University’s Psychophysiology Laboratory, Melbourne. [Subjects] 16 meditators proficient at a mental silence orientated form of meditation (Sahaja yoga, SYM) and 10 non-meditators with an interest in meditation. [Interventions] A mental silence orientated form of meditation (Sahaja yoga, SYM) was compared to rest. -
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras. -
EEG-Guided Meditation: a Personalized Approach
1 Below is the unedited draft of the article that has been accepted for publication (© Journal of Physiology-Paris, 2015, in press.) EEG-Guided Meditation: A Personalized Approach Andrew A. Fingelkurts a,*, Alexander A. Fingelkurts a, Tarja Kallio-Tamminen b a BM-Science – Brain and Mind Technologies Research Centre, Espoo, Finland b Physics Foundations Society and Society for Natural Philosophy, Helsinki, Finland Abstract: The therapeutic potential of meditation for physical and mental well-being is well documented, however the possibility of adverse effects warrants further discussion of the suitability of any particular meditation practice for every given participant. This concern highlights the need for a personalized approach in the meditation practice adjusted for a concrete individual. This can be done by using an objective screening procedure that detects the weak and strong cognitive skills in brain function, thus helping design a tailored meditation training protocol. Quantitative electroencephalogram (qEEG) is a suitable tool that allows identification of individual neurophysiological types. Using qEEG screening can aid developing a meditation training program that maximizes results and minimizes risk of potential negative effects. This brief theoretical-conceptual review provides a discussion of the problem and presents some illustrative results on the usage of qEEG screening for the guidance of mediation personalization. Keywords: Meditation; Yoga; Electroencephalogram (EEG); Mind–body practice; Physical well-being; Cognitive -
CERTIFICATE It Is Hereby Declared That This Work Has Not Been Submitted for a Higher Degree to Any Other University Or Instituti
CERTIFICATE It is hereby declared that this work has not been submitted for a higher degree to any other University or Institution. L. Peter Kollar. / **/ ' (* KEN5INGTDN £ V °o V * Li 8RARV SUMMARY This is a study of symbolism in traditional Hindu architecture. It is based upon the Shri Minakshi Sundareswar, The Great Temple at Madura, South India, visited by the author in i960. The formal arrangement of this temple is the pivot around -which the examination of the principles of architectural symbolism revolves. The general principles as well as the particular symbolic expressions are elucidated by constant reference to the sacred texts of the Hindu tradition. The key to all this is the Hindu doctrine itself, but no attempt could be made to expose its integrality on these pages. However, the introduction and the footnotes contain sufficient references and brief explanations to enable one to follow the theme without undue difficulty even if the subject were unfamiliar. The study develops the meaning of the architectural layout by approaching the temple from the outside and gradually progressing towards its core. During this passage the nature of symbolism is discovered in successively higher degrees until it becomes clear that the temple - in its detail as well as in its entirety - is a meta physical symbol and its construction a metaphysical rite. It expresses by means of silent architectural forms the selfsame doctrine which is recorded verbally in the sacred texts. SYMBOLISM IN HINDU ARCHITECTURE as revealed in the SHRI IvUNAKSHI SUNDARESWAR A study for the degree of Master of Architecture L« Peter Kollar A.A.S.T.C., A.R.A.I.A, Sydney, 1962 ii CONTENTS List of Plates .. -
Bhoga-Bhaagya-Yogyata Lakshmi
BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www. -
The Hooghly River a Sacred and Secular Waterway
Water and Asia The Hooghly River A Sacred and Secular Waterway By Robert Ivermee (Above) Dakshineswar Kali Temple near Kolkata, on the (Left) Detail from The Descent of the Ganga, life-size carved eastern bank of the Hooghly River. Source: Wikimedia Commons, rock relief at Mahabalipuram, Tamil Nadu, India. Source: by Asis K. Chatt, at https://tinyurl.com/y9e87l6u. Wikimedia Commons, by Ssriram mt, at https://tinyurl.com/y8jspxmp. he Hooghly weaves through the Indi- Hooghly was venerated as the Ganges’s original an state of West Bengal from the Gan- and most sacred route. Its alternative name— ges, its parent river, to the sea. At just the Bhagirathi—evokes its divine origin and the T460 kilometers (approximately 286 miles), its earthly ruler responsible for its descent. Hindus length is modest in comparison with great from across India established temples on the Asian rivers like the Yangtze in China or the river’s banks, often at its confluence with oth- Ganges itself. Nevertheless, through history, er waterways, and used the river water in their the Hooghly has been a waterway of tremen- ceremonies. Many of the temples became fa- dous sacred and secular significance. mous pilgrimage sites. Until the seventeenth century, when the From prehistoric times, the Hooghly at- main course of the Ganges shifted decisively tracted people for secular as well as sacred eastward, the Hooghly was the major channel reasons. The lands on both sides of the river through which the Ganges entered the Bay of were extremely fertile. Archaeological evi- Bengal. From its source in the high Himalayas, dence confirms that rice farming communi- the Ganges flowed in a broadly southeasterly ties, probably from the Himalayas and Indian direction across the Indian plains before de- The Hooghly was venerated plains, first settled there some 3,000 years ago. -
The Himalaya and Our Future
Occ AS I ONAL PUBLicATION 43 The Himalaya and Our Future by Shekhar Pathak IND I A INTERNAT I ONAL CENTRE 40, MAX MUELLER MARG , NEW DELH I -110 003 TEL .: 24619431 FAX : 24627751 1 Occ AS I ONAL PUBLicATION 43 The Himalaya and Our Future The views expressed in this publication are solely those of the author and not of the India International Centre. The Occasional Publication series is published for the India International Centre by Cmde. (Retd.) R. Datta. Designed and produced by FACET Design. Tel.: 91-11-24616720, 24624336. The Himalaya and Our Future Himalaya, the ‘abode of snow’ and the ‘largest physical mass on earth’, is home to a geological, geographical, biological diversity and a multitude of human concerns and constructs—from hunting–gathering communities to agrarian societies to the economies of modern trade and industry. This mountain system has evolved a distinctive ecology that has become the basis for the existence of the natural as well as cultural systems of South Asia. It surprisingly connects the tropical rain forests of Myanmar, Arunachal and Bhutan with the sparse and cold semi-deserts of the Ladakh–Karakoram region, and the Indus, Ganga and Brahmaputra plains with the Tibetan plateau. The contrasting Himalayan collage makes it different from other mountain systems. The Himalaya stands like a sub-continental arc. In so many ways, it is dynamic and active. The existence of the people of South Asia is deeply connected with it. Its geology teaches us about continental drift, the disappearing of the Tethys Sea, or about its own rising height, still on-going, or yet, about its own peculiar nature which hides within itself dynamism and seismicity—the mother of all earthquakes. -
Eeotheologieal Dimensions of Termite Hill
Eeotheologieal Dimensions of Termite Hill NANDKUMAR KAMAT ECOLOGY is most fundamental to the survival of human cultures and populations. Ecological resources are exploited by humans for creation of an artificial hierarchy of eco-systems. Technologies are evolved for efficient transfer of ecological resources. During this course of material and technological evolution symbols, motifs are absorbed; rituals are formulated, cults emerge through common symbols and rituals; gods and goddesses; demons and devils; spirits and angels assume forms and shapes and religious systems befitting the levels of technology get rooted. Magic is related to technology. Primitive agricultural and fertility magic could be considered as monopolised knowledge of stagnated, unevolved or dynamic technology depending upon the ecological specificity of each culture. The common determinants of ecological specificity of any region are soil and climate.1 The ecological dimensions of historical theology have to be examined from these common determinants. In this regard, the cults of earth-mother worship as found in South Konkan and Goa, could be test cases. Scientific elucidation of these cults and demystification of various beliefs, legends and rituals associated with them is necessary to find the true meaning of several historical phenomena. As A.C. Spawlding says, Hhistorians depend on a type of explanation that they claim is different from scientific explanation. While in fact, no separate form of historical explanation exists. "2 - Many quasi and pseudo-historical forms of explanations3 exist for the cult of Santeri, Ravalnatha, Skanda-Kartikeya, 84 Subhramanya and Muruga, Renuka, Parashurama and Yellamma, Jyotiba, Khandoba and Durga4. Mostly these are propagated through brahminic literature and sometimes through the folklore.