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ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one .................................................................................. -
The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship. -
Puranas, Which Are Believed to Have Been Written After His Birth
Newsletter Archives www.dollsofindia.com Hinduism vs Buddhism Complementary or Contrary? Copyright © 2012, DollsofIndia Many experts on religion have been debating and still continue to debate on the issue of Hinduism vs. Buddhism. While certain schools of thought believe that Buddhism is an offshoot of Hinduism and that the Buddha was essentially part of the Hindu pantheon, this view is not quite acceptable to Buddhists. Of course, it is widely understood and acknowledged that Buddhism as a religion became popular in India during a revolutionary movement that took place to abolish oppression and extreme orthodoxy prevalent in the then Indian milieu. In this article, we discuss the topic of Hinduism and Buddhism as two of India's most ancient and most popular religions, also going in-depth into their similarities and their differences. Buy this Wall Hanging Buy this Statuette BUDDHIST SYMBOL HINDU SYMBOL Hinduism and Buddhism - Complementary Religions Before proceeding further with this study, it is imperative to state that Hinduism and Buddhism are very ancient religions, both originating from the Indian subcontinent. They share a unique relationship; very similar in nature, but also apart from each other; much like Christianity and Judaism. Strangely enough, Buddha was believed to be born in a Hindu family, just like Jesus Christ was born in a Jewish family. Buddhism in India blossomed as a result of people seeking freedom from an extremely oppressive, caste-ridden society, which stipulated strict norms of ritualistic worship, and granted special status to just a handful of the "privileged class" of society, while looking down upon the rest of the population. -
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. -
Beaten-Path Adventures, Samadhi Retreats Lands Its first Villa in Thailand
the SAMA DHI S TAT E OF MIND | ADV ENTURE | CUL TURE | T R A V E L | CUISINE ISSUE 4 JANUARY TO MARCH SAMADHIAN 2018 A trailblazer for immersive, o-the- beaten-path adventures, Samadhi Retreats lands its first villa in Thailand. The Samadhi Chiang Mai Chiang Mai: the former seat of the ancient Lanna Kingdom and a centre for culture and religion in Thailand. With dense jungles to the north, bustling markets along its streets, and over 300 Buddhist temples to explore, it is no wonder the city is commonly called the, “Rose of the North” by the locals. KEY FEATURES Along the banks of the gently meandering Ping River will sit The Samadhi - a private • 330 square metres of living space hideaway just 20 minutes away from the town, intimately entwined with the fabric of • 21 square metre private pool the local Thai community. With 21 quaint rooms and 5 villas in the Lanna design, each • 17 kilometres from the city individual retreat will be built amidst rice plantations, organic vegetable farms, and • Situated along the river bank flower fields owned and managed by members of the local community. • Views of the riverbank and the Doi Suthep mountain • Surrounded by organic gardens Take a boat ride down the river to Chiang Mai city centre for a day of exploration, • Butler, Housekeeping and Maintenance services by Samadhi Retreats or head into the outskirts and visit one of the six main hill tribes for a truly intimate insight into their traditions and rich culture. The Samadhi is set to open end 2018, and 5 villas are currently available for sale. -
Lms-Political Science Topic-Ancient Indian Political Thought Iii.B.A,Paper-V-Manusmrithi )
LMS-POLITICAL SCIENCE TOPIC-ANCIENT INDIAN POLITICAL THOUGHT III.B.A,PAPER-V-MANUSMRITHI ) Smt.M.C.SAHITYA Lecturer in Political Science GOVT.COLLEGE FOR MEN, KURNOOL(A.P) Manusmriti/ManuDharmasa stra MANU DHARMA SASTRA Introduction- nd nd ❖ 2 century B.C-2 century A.D Manu Dharma samhitha- 12 chapters, 2685 slokas- ❖ George Buhler- translate text in English ‘sacred Books of the East” in 1886 Described Manu as ‘‘ the Legendary first man” ‘Adam of the Hindhus’ Goshal- ‘Abudance of details on ancient Indian thought’. 1. LEARNING OBJECTIVES To teach on the basic text written by Manu, on Ancient Indian political thought. To educate the students on the various concepts introduced by Manu on caste system. To Analyze the working of the social and political changes brought by teachings in Manusmrithi. Previous knowledge on theTopic To study the various ancient texts like the Vedas Brahmanas and Puranas for the better understanding on the ancient Indian political thought. To know the historical background of various socio-political and cultural periods prevalent during that times. Divine origin theory State of Nature –Might is Right-Jungle law Saptanga theory –organs of the state 1. King 2. Ministers 3. Capital 4. Population 5. Treasury 6. Army 7. friend No.of No. of Content Chapters Versus 1 119 Origin of the Universe, Sources of Law. 2 249 The first stage of Brahman’s life, the studentship 3 286 The second stage of life, the Householder and his religious studies 4 260 Subsistence and private morals of the brahman householder 5 169 Food-ceremonial purification, Duties of woman 6 97 The third and fourth stages of life 7 226 The king’s duties, the second caste, etc; 8 420 Civil and criminal laws 9 336 Civil and criminal laws 10 131 The mixed caste and classes, procedure in times of need 11 266 Penance, expiation etc; 12 126 Exposition of philosophical principles, acquisition of final happiness Total 2685 MANUDHARAMA SASTRA 1. -
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. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
The Journal the Music Academy
ISSN. 0970-3101 THE JOURNAL OF THE MUSIC ACADEMY DEVOTED TO THE ADVANCEMENT OF THE SCIENCE AND ART OF MUSIC Vol. LX 1989 *ra im rfra era faw ifa s i r ? ii ''I dwell not,in Vaikuntha, nor in the hearts of Yogins nor in the Sun; (but) where my bhaktas sing, there be I, Narada!" Edited by: T. S. PARTHASARATHY The Music Academy Madras 306, T. T. K. Road, Madras-600014 Annual Subscription — Inland Rs. 20 : Foreign $ 3-00 OURSELVES This Journal is published as an Annual. All correspondence relating to the Journal should be addressed and all books etc., intended for it should be sent to The Editor, Journal of the Music Academy, 306, T. T. K. Road, Madras-600 014. Articles on music and dance are accepted for publication on the understanding that they are contributed solely to the Journal of the Music Academy. Manuscripts should be legibly written or, preferably, type written (double-spaced and on one side of the paper only) and should be signed by the writter (giving his or her address in full). The Editor of the Journal is not responsible for the views expressed by contributors in their articles. CONTENTS Pages The 62nd Madras Music Conference - Official Report 1-64 The Bhakta and External Worship (Sri Tyagaraja’s Utsava Sampradaya Songs) Dr. William J. Jackson 65-91 Rhythmic Analysis of Some Selected Tiruppugazh Songs Prof. Trichy Sankaran (Canada) 92-102 Saugita Lakshana Prachina Paddhati 7. S. Parthasarathy & P. K. Rajagopa/a Iyer 103-124 Indian Music on the March 7. S. -
Amitabha Sadhana from a Pure Authentic Teacher with an Unbroken Lineage
Amitabha Short Sadhana Amitabha Buddha practice is a well known practice in Buddhist Mahayana and Vajrayana lineages. Lord Buddha commented extensively in the Amitabha Buddha Sutra about Amitabha Buddha and His Pure Land and explained in detail on how that Pure Land was arrayed, as well as the essence of the inner qualities of the Pure Land. In general, there are countless Pure Lands, most of these Pure Lands are not easy to attain rebirth in; most require high qualities of realization such as the practitioner has to have externally pure Vinaya vow, internally pure Bodhisattva vow, and most internally pure Vajrayana vows, and so one have such high qualifications to be reborn in such a Pure Land. And in some Pure Lands, one will have to be truly realized, some have to have great accomplished practice of Vajrayana, such as the creation and completion stages. Some require attainment of the stage of Mahamudra or the stage of Mahasandhi. So it is possible that in this dark age of ours, some individual may still have the possibility to attain those stages, but most likely many ordinary people like us, due to not enough diligence purification wisdom or merit, not enough of the view of emptiness and meditation, so we are stuck in samsara. But Lord Buddha Amitabha, before His enlightenment, while He is still engaging in Bodhisattva activites and conduct, had pure and sincere motivation when He vowed that when He attained the state of Buddhahood, whoever would hear His name, see His picture, or remember Him, all will be able to go to His Pure Land after death, and continually obtain enlightenment. -
Bab Vii Perlunya Memahami Perbedaan Prosedur Epistemologi Teologi Setiap Agama
BAB VII PERLUNYA MEMAHAMI PERBEDAAN PROSEDUR EPISTEMOLOGI TEOLOGI SETIAP AGAMA 7.1 Prosedur Epistemologi Hindu 7.1.1 Kritik Terhadap Epistemologi Teologi “Theologi” dalam pengertian umum yang dapat diterima oleh semua kalangan, adalah pengetahuan tentang Tuhan. Namun dalam pengertian yang lain (pengertian yang tersebung), teologi diasumsikan sebagai ilmu pengetahuan tentang Tuhan perspektif Kristen, perspektif gereja atau perspektif Injil. Oleh sebab itu setiap pembicaraan mengenai teologi mau tidak mau harus merujuk pemikiran gereja. Paradigma seperti itu memang diciptakan dan diupayakan serta dipopulerkan oleh gereja. Salah satu contoh; dalam penelitian teologi, pendekatan yang digunakan adalah hermeunitik, suatu pendekatan yang berasal dari pendekatan gereja atau Kristen. Contoh lain lagi, jika berbicara tentang konsep monoteisme, maka pembenarannya hanya dapat diterima jika Tuhan dipandang dalam perspektif “personal God” yang bertempat tinggal di langit atau “di sorga”. Dalam teologi Kristen, pada awalnya Tuhan dipandang tidak memiliki personifikasi, namun setelah Yesus dikemudian hari dianggap Mesias, maka konstruksi teologi monoteisme Kristen lalu berubah menjadi trinitas. Struktur teologi Kristen sesungguhnya sangat labil oleh sebab itu satu-satunya cara ia menggunakan strategi klaim dan apologi. Tentu apapun bentuk struktur teologi Kristen itu merupakan hak dan tanggung jawab dari para teolog Kristen. Namun para teolog juga seharusnya mengakui bahwa terdapat banyak kerancuan dan kekacauan konsep yang terdapat dalam teologi Kristen yang tidak dapat dipahami dengan akal. Hal itu akhirnya hanya dapat diterima sebagai dogma yang dicari-cari padanannya dalam logika bernalar. Walaupun penilaian ini merupakan pendapat yang datangnya dari luar kekristenan, namun penilaian ini juga adalah syah. Memang seharusnya konsep agama dan konsep pemahaman agama harus terus berkembang. Oleh sebab itu ke-Kristenan juga tidak boleh mencela terhadap perkembangan konsep ataupun pemahaman di luar gereja atau Kristen. -
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Int.J.Curr.Res.Aca.Rev.2016; 4(4): 74-79 International Journal of Current Research and Academic Review ISSN: 2347-3215 Volume 4 Number 4 (April-2016) pp. 74-79 Journal home page: http://www.ijcrar.com doi: http://dx.doi.org/10.20546/ijcrar.2016.404.00 9 The Philosophical Base of Advaita Vedanta and its Relevance to Present Day Students 1* 2 K.S. Sivakumar and A.S. Viswanathan 1 Department of Sanskrit and Indian Culture, SCSVMV University, Enathur, Kanchipuram, India 2 Department of Electrical and Electronics Engineering , SCSVMV University, Enathur, Kanchipuram, India *Corresponding author KEYWORDS ABSTRACT Advaita Vedanta, A philosophical system is generally classified under three important facets, namely, epistemology, metaphysics and ethics. An attempt is made in this paper Epistemology, to expound the above facets of Advaita Vedanta and discern its relevance to Ethics, present day students. The epistemology of Advaita Vedanta states that scriptures Metaphysics, (or) revelation (sruti) transmitted through the verbal testimony (sabda) of the Comprehensive Guru is the ultimate means of measurement (pramana) regarding the source and learning model. validity of knowledge. The present day students are offered an important understanding that even though there may be innumerable sources of acquiring information, teachers are still the foremost, primary and un-substitutable source for acquiring valid knowledge. The ethical structure of Advaita Vedanta is given by the standard; Purification of the mind (sattva (or) citta suddhi). Purification of the mind points to the influences in the doer‟s frame of mind or the betterment of character. The present day students are offered an understanding that self-effort in the form of further reading, doubt clearance, etc., must be adopted in order to better understand the concepts imparted by teachers.