Action Plan for the Control of Air Pollution in .0 Varanasi City
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Registration Form
REGISTRATION FORM Title: Prof./Dr./Mr./Ms. ……………. Name:………………………………………. Designation:…………………..Organization/Institution:……………………………………… Address:………………………………………………………………………..………………… City :…………………………… Postal code:…………………… Country:…………………... E-mail …………………………….. Mobile ………………………….. Tel …………………… Name of accompanying person(s) (if any) :………………………………………………. For foreign delegates only Nationality…………… Passport No.: ………………Date and Place of issue …………… Registration fee The registration fee includes conference kit, access to inaugural function, scientific sessions, exhibitions, lunch, dinner and session tea. Category Upto Aug 31, 2010 After Aug 31, 2010 On Spot Student* Rs. 1000 Rs. 1250 Rs. 1500 Faculty member Rs. 1500 Rs. 1750 Rs. 2000 Accompanying person** Rs. 750 Rs. 1000 Rs. 1250 Foreign delegate USD 100 USD 125 USD 150 *Endorsement by the supervisor, **Excludes registration kit. Mode of Presentation (Indicate preference) Symposium Presentation by Young Scientists: Oral /Poster (Size: 1mx1m) Broad Area:………………. Sub Area:……….. Title of presentation:……. Signature Date : Place: ACCOMMODATION FORM Limited accommodation is available on first come first serve basis to early registered participants in the guest house (Rs.400/- per night). Hotel accommodation is also available and may be booked directly or through travel agents (Email:[email protected]). As November is the festival season, the city is full of tourists. It will be difficult to arrange accommodation without advance payment and for those registered late. Name………………..…………………………………………. -
Summary of Family Membership and Gender by Club MBR0018 As of June, 2009
Summary of Family Membership and Gender by Club MBR0018 as of June, 2009 Club Fam. Unit Fam. Unit Club Ttl. Club Ttl. District Number Club Name HH's 1/2 Dues Females Male TOTAL District 321 E 25961 ALLAHABAD 10 11 9 16 25 District 321 E 25962 ALLAHABAD GREATER 8 4 8 20 28 District 321 E 26002 MIRZAPUR 19 22 19 57 76 District 321 E 26013 RENUKOOT 1 1 1 167 168 District 321 E 26021 VARANASI 4 4 4 56 60 District 321 E 30064 BASTI 0 0 0 21 21 District 321 E 30994 VARANASI VISHAL 18 18 18 28 46 District 321 E 31402 RENUSAGAR 3 2 2 62 64 District 321 E 31514 ROBERTSGANJ 0 0 0 25 25 District 321 E 35103 VARANASI GANGA 0 0 1 59 60 District 321 E 36259 ALLAHABAD CENTRAL 2 6 10 14 24 District 321 E 38098 VARANASI VARUNA 0 0 0 33 33 District 321 E 38880 GORAKHPUR VISHAL 2 2 3 16 19 District 321 E 40468 GORAKHPUR RAPTI 0 0 0 21 21 District 321 E 43275 ROBERTSGANJ KAIMOORE 12 0 1 15 16 District 321 E 45215 JAUNPUR 3 0 0 58 58 District 321 E 45467 VARANASI SHIVA 0 0 1 18 19 District 321 E 45953 SULTANPUR CENTRAL 0 0 0 27 27 District 321 E 46981 BHADOHI VARUNA 1 1 20 30 50 District 321 E 48896 GORAKHPUR GEETA 0 0 0 13 13 District 321 E 49039 ALLAHABAD CITY 32 57 110 227 337 District 321 E 49383 ALLAHABAD ADARSH 18 18 18 23 41 District 321 E 49956 ALLAHABAD EVES 0 0 34 1 35 District 321 E 49998 VARANASI SURYA 0 0 1 19 20 District 321 E 51013 ALLAHABAD CANTT 7 9 11 23 34 District 321 E 51494 VARANASI CITY 0 0 0 34 34 District 321 E 51583 JAUNPUR GOMTI 0 0 0 40 40 District 321 E 51689 MORWA 0 0 0 31 31 District 321 E 54995 VARANASI RUDRA 9 0 0 16 16 District -
Lord Shiva in Varanasi Visual Processes and the Representation
OWE WIKSTRÖM Darsan (to See) Lord Shiva in Varanasi Visual Processes and the Representation of God by Seven Ricksha-Drivers Introduction In spite of its effort to be transculturally relevant, the psychology of relig- ion is quite ethno- or rather Western-centric. This becomes very clear when one tries to "translate" Indian folk religiosity into concepts taken from mainline theories; i.e. social, cognitive or psychoanalytical psychology of religion. Not only do the norms and values differ, but the very ontological assumptions underlying the categories in which the researcher understand differs fundamentally from the internal Hindu anthropological and epis- temiological apriori. For example, their words of the psyche include contex- tuality, from time to space, to ethics to groups. The subtle interrelatedness of the divine, spiritual and the mundane is obvious (Geertz 1973). It in- cludes the flows and exchanges of substances within and between persons with minimal outer bondaries. The psychological makeup of persons in societies so civilizationally dif- ferent as India is embedded in fundamentally distinct principles of these cultures and the social patterns and child rearing that these principles shape (Marsella et al 1985). Therefore it is clear that a western scholar and an Indian devotee are quite different, not only simply that they see things differently, coming from varied cultures, but that the very inner emotional- cognitive makeup is culturally constructed in different ways (Roland 1989). Of course this will "disturb" the interaction between interviewer and in- terviewee, the scholar and the pious man. In order to understand the psy- chological dynamics in folk religiosity, I think that the researcher has to re- examine and be aware of the way he uses the theoretical models in cross- cultural psychological hermeneutics. -
Temple Calendar
Year : SHAARVARI MARGASIRA - PUSHYA Ayana: UTTARA MARGAZHI - THAI Rtu: HEMANTHA JANUARY DHANU - MAKARAM SUN MON TUE WED THU FRI SAT Tritiya 8.54 D Recurring Events Special Events Tritiya 9.40 N Chaturthi 8.52 N Temple Hours Chaturthi 6.55 ND Daily: Ganesha Homam 01 NEW YEAR DAY Pushya 8.45 D Aslesha 8.47 D 31 12 HANUMAN JAYANTHI 1 2 P Phalguni 1.48 D Daily: Ganesha Abhishekam Mon - Fri 13 BHOGI Daily: Shiva Abhishekam 14 MAKARA SANKRANTHI/PONGAL 9:30 am to 12:30 pm Tuesday: Hanuman Chalisa 14 MAKARA JYOTHI AYYAPPAN 5:30 pm to 8:30 pm PUJA Thursday : Vishnu Sahasranama 28 THAI POOSAM VENKATESWARA PUJA Friday: Lalitha Sahasranama Moon Rise 9.14 pm Sat, Sun & Holidays Moon Rise 9.13 pm Saturday: Venkateswara Suprabhatam SANKATAHARA CHATURTHI 8:30 am to 8:30 pm NEW YEAR DAY SANKATAHARA CHATURTHI Panchami 7.44 N Shashti 6.17 N Saptami 4.34 D Ashtami 2.36 D Navami 12.28 D Dasami 10.10 D Ekadasi 7.47 D Magha 8.26 D P Phalguni 7.47 D Hasta 5.39 N Chitra 4.16 N Swati 2.42 N Vishaka 1.02 N Dwadasi 5.23 N 3 4 U Phalguni 6.50 ND 5 6 7 8 9 Anuradha 11.19 N EKADASI PUJA AYYAPPAN PUJA Trayodasi 3.02 N Chaturdasi 12.52 N Amavasya 11.00 N Prathama 9.31 N Dwitiya 8.35 N Tritiya 8.15 N Chaturthi 8.38 N 10 Jyeshta 9.39 N 11 Mula 8.07 N 12 P Ashada 6.51 N 13 U Ashada 5.58 D 14 Shravana 5.34 D 15 Dhanishta 5.47 D 16 Satabhisha 6.39 N MAKARA SANKRANTHI PONGAL BHOGI MAKARA JYOTHI AYYAPPAN SRINIVASA KALYANAM PRADOSHA PUJA HANUMAN JAYANTHI PUSHYA / MAKARAM PUJA SHUKLA CHATURTHI PUJA THAI Panchami 9.44 N Shashti 11.29 N Saptami 1.45 N Ashtami 4.20 N Navami 6.59 -
Bhagavad Gita:The Shivaratri and the Story of Lord Shiva
International Gita Society [Home] Other sites on Lord Shiva: SIVASAHASRANAMA The Greatness of Lord Shiva Lord Shiva More on Shiva Introduction The Story of King Chitrabhanu Spiritual Significance of the Ritual Lord Shiva's Assuarance Introduction This falls on the 13th (or 14th) day of the dark half of Phalgun (February-March). The name means "the night of Shiva". The ceremonies take place chiefly at night. This is a festival observed in honour of Lord Shiva. Shiva was married to Parvati on this day. People observe a strict fast on this day. Some devotees do not even take a drop of water. They keep vigil all night. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them. Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana's Shiva Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims flock to the places where there are Shiva temples. The Story of King Chitrabhanu In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. -
Maha Shivaratri
Maha Shivaratri Maha Shivaratri (Maha Shivratri, Maha Sivaratri, Shivaratri, Sivaratri) is a festival that is dedicated to the worship Lord Shiva on the 13th or 14th day of the Hindu month of Maagha or Phalguna. The festival usually occurs in the month of February or March and is observed for one day and night only. The festival of 'Maha Shivratri' which literally translates to 'the greatest night of Shiva' is one of the most splendidly celebrated festivals across India. But, why is Shivratri celebrated? There is more than one Mahashivaratri story surrounding this occasion. Here are a few: • One is that Lord Shiva married Parvati on this day. So, it is a celebration of this sacred union. • Another is that when the Gods and demons churned the ocean together to obtain ambrosia that lay in its depths, a pot of poison emerged. Lord Shiva consumed this poison, saving both the Gods and mankind. The poison lodged in the Lord’s throat, turning him blue. To honor the savior of the world, Shivratri is celebrated. • One more legend is that as Goddess Ganga descended from heaven in full force, Lord Shiva caught her in his matted locks, and released her on to Earth as several streams. This prevented destruction on Earth. As a tribute to Him, the Shivalinga is bathed on this auspicious night. • Also, it is believed that the formless God Sadashiv appeared in the form of a Lingodhbhav Moorthi at midnight. Hence, people stay awake all night, offering prayers to the God. A student's experience of celebrating Maha Shiviratri I came from Mauritius and Maha Shivaratri is celebrated during the new moon and during this period of time most Hindus will start there pilgrimage to the sacred lake of Ganga Talao located in Grande Bassin. -
Kashi and Cosmos: Spatial Manifestation and the Five Pilgrimage Journeys of Banaras
International Journal of Religious Tourism and Pilgrimage Volume 4 Issue 6 Pilgrimages in India: Celebrating Article 5 journeys of plurality and sacredness 2016 Kashi and Cosmos: Spatial manifestation and the five pilgrimage journeys of Banaras Rana P.B. Singh Banaras Hindu University; Society of Pilgrimage Studies, [email protected] Pravin S. Rana Banaras Hindu University, [email protected] Follow this and additional works at: https://arrow.tudublin.ie/ijrtp Part of the Tourism and Travel Commons Recommended Citation Singh, Rana P.B. and Rana, Pravin S. (2016) "Kashi and Cosmos: Spatial manifestation and the five pilgrimage journeys of Banaras," International Journal of Religious Tourism and Pilgrimage: Vol. 4: Iss. 6, Article 5. doi:https://doi.org/10.21427/D75Q7N Available at: https://arrow.tudublin.ie/ijrtp/vol4/iss6/5 Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License. © International Journal of Religious Tourism and Pilgrimage ISSN : 2009-7379 Available at: http://arrow.dit.ie/ijrtp/ Volume 4(vi) 2016 Kashi and Cosmos: Spatial manifestation and the five pilgrimage journeys of Banaras Rana PB Singh and Pravin S Rana Banaras Hindu University, India. [email protected], [email protected] Historically, Hindu rituals, sacred journeys, festivities, deities and their symmetrical links, have come together to form sacred spatial systems that are still observed by both pilgrims and devotees. These pilgrimage traditions are deeply rooted in local space / place, as well as in the cultural inheritance and mentality of their adherents. This structure is reflected symbolically in the spatial frame of Hinduism in which both complexity and temporal stability meet, mediating between people and the cosmos, i.e., in a mesocosm. -
Swami Chinmayananda
January/February 2015 Vol. 26, No.1 Swami Chinmayananda CHINMAYA MISSION SAN JOSE PUBLICATION MISSION STATEMENT To provide to individuals, from any background, the wisdom of Vedanta and practical means for spiritual growth and happiness, enabling them to become a positive contributor to the society. Chinmaya Lahari While Shiva dances, His matted locks hold the sacred river Ganga, the power and the source of all movement in life, with its waters that purify mankind and the crescent moon delicate as a new-born babe with its promise of life in all its radiance and glory. What is perhaps most significant of all in the image is the combination of this God ascetic, the solitary One, master of meditation, with the frenzied dance - the Yogi and the artist. A dancer becomes the being that he impersonates on the stage. In the dance are aroused the entire energy of body, mind, intellect and soul.. It is a complete surrender to God. While the body moves in a frenzy, like the world with its tumult, Shiva Himself, is undisturbed by the activity, depicting most wonderfully the mortal life and Divine Self. Swami Chinmayananda Art of God Symbolism CONTENTS Volume 26 No.1 January/February 2015 From The Editors Desk . 2 Chinmaya Tej Editorial Staff . 2 The Challenge Part 1 . 3 Satsang with Pujya Gurudev . 8 Maha Shivaratri 2015 . 10 Sādhanā . 16 Swami Chinmayananda's Visit to Krishnalaya . 18 Work . 20 Swaranjali Youth Choir . 21 Tapovan Prasad . 21 Chinmaya Study Groups . 22 Adult Classes at Sandeepany . 23 Shiva Abhisheka & Puja . 23 Bala Vihar/Yuva Kendra & Language Classes . -
LIST of EMPANELLED HOSPITALS Regional Centre City Name
LIST OF EMPANELLED HOSPITALS Regional Centre City Name of Hospital/Diag Address Phone/Mob/Email Approved Date of MOA Vaild Recognized for Status of hospital Status of hospital nostic/Dental Centre by MoD Signing up to as per MoA as per Govt letter MOA 49 ALLAHABAD Allahabad Pragya Scanning Centre A.N. Jha Marg, George Town, 06-Aug-03 30-May-07 29-May-08 -- X-Ray, Ultra Sonagraphy and Colour Dobbler. NON NABH NON NABH Allahabad 50 ALLAHABAD Allahabad Prayag Scanning Pvt Ltd Allahabad 06-Aug-03 30-May-05 29-May-08 -- CT Scan. NON NABH NON NABH 51 ALLAHABAD Allahabad Raj Nursing Home, 23A Park Road, 94153-22442, 18-Sep-07 20-Mar-14 19-Mar-16 General Medicine, ENT, General Surgery, Opthalmology, -- NON NABH NON NABH Allahabad-211001 [email protected] Psychiatry, Obstetrics and Gynaecology, Paediatrics and Radio Diagnosis. 52 ALLAHABAD Allahabad Jeevan Jyoti Hospital 162 Bhai ka Bagh Lowther 93360-37233, 03-Mar-05 31-Mar-14 30-Mar-16 General Medicine, ENT, Orthopaedics, Microbiology, General Surgery- Genito urinary, Gastro Intestinal and NON NABH NON NABH Road Allahabad -211006 [email protected] Surgery, Ophthalmology, Psychiatry, Anaesthesia, Obstetrics and Laparascopic Surgery. Medicine- Cardiology. Gynaecology, Paediatrics, Dermatology, Pathology, Radio Obstetrics and Gynaecology – Infertility and Diagnosis. assisted reproduction. Paediatrics - Neonatology. 53 ALLAHABAD Allahabad Saket Maternity and Nursing 48/129 Bhaghambari 99355-42888, 03-Mar-05 31-Mar-14 30-Mar-16 General Medicine, ENT, General Surgery, Anaesthesia, Blood Surgery - Plastic and Reconstructive, Genito NON NABH NON NABH Home (P) Ltd Hopusing Scheme Allahapur, [email protected] Bank, Obstetrics and Gynaecology, Paediatrics, Pathology, Radio Urinary Surgery, Gastro Intestinal Surgery and Allahabad (UP) Diagnosis. -
Corbett, Khajuraho & Varanasi
CULTURAL TOURS - HOLIDAY EXTENSIONS Corbett, Khajuraho & Varanasi Corbett National Park 3 Nights/4 Days Situated in the Valley of Ramaganga River and fringed by the Himalayan foothills in the north, Corbett is considered one of India’s fi nest wildlife sanctuaries and was named after the great British hunter-turned-conservationist Jim Corbett. The park is located in Uttranchal and encompasses varied terrain, remarkable variety of wildlife, notably tigers, elephants, chausingha (four-horned antelope) and an astonishing 600 species of birds. Don’t feel disappointed if you don’t see a tiger as Corbett has excellent scenery and abundant other wildlife for you to enjoy. Day 1 - Delhi to Corbett. N.P. 275 Km/6hrs Drive from Delhi early morning for Corbett National Park for a 3 night stay. Day 2 - Corbett National Park. Early morning elephant ride through the open Chaurs or grasslands and dense forests of Jim Corbett Park. Elephant safari is the best option for wildlife viewing in the Corbett National Park. Return back to the resort. During the evening take an exciting Jeep safari through the unforgettable and breathtaking Khinanauli range to catch some of the best wildlife sights. Day 3 - Corbett National Park. A safari through the park accompanied by a naturalist guide. Day 4 - Corbett to Delhi. 275 Km/6hrs. Early morning jeep safari, later Khajuraho drive to Delhi. & Varanasi 4 Nights/5 Days The magnifi cent group of temples at Khajuraho, Madhya Pradesh were built between 950 and 1050 AD. Over 800 sculptures cover the temple and of course, the erotic scenes for which the Khajuraho temples are famous. -
Pilgrimage As Imagined Site: a Study of Prayag Tirtha
International Journal of Religious Tourism and Pilgrimage Volume 4 Issue 6 Pilgrimages in India: Celebrating Article 6 journeys of plurality and sacredness 2016 Pilgrimage as Imagined Site: A study of Prayag Tirtha Ankur Goswami Jawaharlal Nehru University, New Delhi, [email protected] Follow this and additional works at: https://arrow.tudublin.ie/ijrtp Part of the Tourism and Travel Commons Recommended Citation Goswami, Ankur (2016) "Pilgrimage as Imagined Site: A study of Prayag Tirtha," International Journal of Religious Tourism and Pilgrimage: Vol. 4: Iss. 6, Article 6. doi:https://doi.org/10.21427/D7212X Available at: https://arrow.tudublin.ie/ijrtp/vol4/iss6/6 Creative Commons License This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License. © International Journal of Religious Tourism and Pilgrimage ISSN : 2009-7379 Available at: http://arrow.dit.ie/ijrtp/ Volume 4(vi) 2016 Pilgrimage as Imagined Site: A study of Prayag Tirtha Ankur Goswami Jawaharlal Nehru University, New Delhi [email protected] The notion of a holy place as an idea - consciously and deliberately constructed - is the topic of this paper. This notion of place is not inherent within the idea but is imagined and ascribed by people’s agency. Here, I will explore the construction of the sacred image associated with the major pilgrimage centre of Prayag (modern day Allahabad). I examine how the organisation of this particular space and the use of knowledge about it has had an impact on the pilgrimage to which it is linked. A preliminary study shows that often the notion of sacred space and sacred time is invoked in order to give an impression that pilgrimage will provide the pilgrim with religious merit. -
Varanasi – a Treasure of Rich Cultural Heritage of India
Varanasi – A Treasure of Rich Cultural Heritage of India Benaras, name given by Britishers was formally known as Varanasi, Kashi, Avimukta, Mahashmashana. About the history of Benaras Mark Twain, Who visited around the world wrote, “Benaras is older than history, older than tradition, older even than legend and looks twice as old as all of them put together.” Besides Jerusalem, Athens, Peking and Mecca, Varanasi is the only city living for last four thousand years. This can be witnessed through every tourist eyes. As Jerusalem and Athens are having western and modern touch moreover. They changed their lifestyle, traditions, behaviour and culture which, can be marked in churches. But in Kashi even thousand years back as god was worshipped, till today it is followed with the same tradition, values and even with similar dressing sense. Vedas, Upanishads in Sanskrit are still taught in Varanasi henceforth the numbers of students are increasing for it. It is also the center for learning yoga, palmistry, astrology, Sanskrit, Hinduism and history of 36 crore gods and goddesses. Varanasi is situated between the river Varuna in north and Assi in the south hence it is named as Varanasi. It represents India on account of its prestigious traditions, Temples, Shrines, Asrams, Muths, Holy Ganges River and respected Hindu religion. Varanasi has captivating charm and spiritual challenge, which can be seen in its exaggerated rituals, festive, cultural activities performed in the city. If the boon of life starts at Dashashwamedh Ghat than it ends at Manikarnika; a unique combination of life and death in the desire of salvation attracts the pilgrims.