Q and a with Sadhguru Jaggi Vasudev in Conversation with Kavita Chhibber
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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. -
AGH-111 Course Title: Agricultural Heritage Credits: 1(1+0) Course Teacher Prof.Prasad
DEPARTMENT OF AGRONOMY Course No: AGH-111 Course Title: Agricultural Heritage Credits: 1(1+0) Course Teacher Prof.Prasad. M Patil Assistant Professor Department of Agronomy Contact: 7507445546, 9860208251 Email Id:[email protected] Prof.Prasad M.Patil (MSc.Agri, Agronomy) Department of Agronomy 7507445546, 9860208251 [email protected] Chapter-8 Plant production through indigenous traditional knowledge Astronomy -Prediction of Monsoon Rains; Parashara, Varamihira, Panchanga in Comparison to modern methods. Astronomy:-The Path of the sun being a fixed circle among the fixed stars is called ecliptic. 1. Modern scientific knowledge of methods of weather forecasting has originated recently. But ancient indigenous knowledge is unique to our country. 2. India had a glorious scientific and technological tradition in the past. 3. A scientific study of meteorology was made by our ancient astronomers and astrologers. 4. Even today, it is common that village astrologers (pandits) are right in surprisingly high percentage of their weather predications. 5. Meteorology is generally believed to be a new science. It may be new to the west, but not in India, where this science has existed since ancient times. 6. A systematic study of this science was made by our ancient astronomers and astrologers. 7. The rules are simple and costly apparatus are not required. Observations coupled with experience over centuries enhanced to develop meteorology. Prof.Prasad M.Patil (MSc.Agri, Agronomy) Department of Agronomy 7507445546, 9860208251 [email protected] Prediction of Monsoon Rains:- The ancient/indigenous method of weather forecast may be broadly classified into two Categories. 1. Observational Methods:- Atmospheric Changes Boi-indicators Chemical Changes Physical Changes Cloud forms and other sky features 2. -
Essays and Addresses on the Śākta Tantra-Śāstra
ŚAKTI AND ŚĀKTA ESSAYS AND ADDRESSES ON THE ŚĀKTA TANTRAŚĀSTRA BY SIR JOHN WOODROFFE THIRD EDITION REVISED AND ENLARGED Celephaïs Press Ulthar - Sarkomand - Inquanok – Leeds 2009 First published London: Luzac & co., 1918. Second edition, revised and englarged, London: Luzac and Madras: Ganesh & co., 1919. Third edition, further revised and enlarged, Ganesh / Luzac, 1929; many reprints. This electronic edition issued by Celephaïs Press, somewhere beyond the Tanarian Hills, and mani(n)fested in the waking world in Leeds, England in the year 2009 of the common error. This work is in the public domain. Release 0.95—06.02.2009 May need furthur proof reading. Please report errors to [email protected] citing release number or revision date. PREFACE TO THIRD EDITION. HIS edition has been revised and corrected throughout, T and additions have been made to some of the original Chapters. Appendix I of the last edition has been made a new Chapter (VII) in the book, and the former Appendix II has now been attached to Chapter IV. The book has moreover been very considerably enlarged by the addition of eleven new Chapters. New also are the Appendices. The first contains two lectures given by me in French, in 1917, before the Societé Artistique et Literaire Francaise de Calcutta, of which Society Lady Woodroffe was one of the Founders and President. The second represents the sub- stance (published in the French Journal “Le Lotus bleu”) of two lectures I gave in Paris, in the year 1921, before the French Theosophical Society (October 5) and at the Musée Guimet (October 6) at the instance of L’Association Fran- caise des amis de L’Orient. -
Hinduism and Social Work
5 Hinduism and Social Work *Manju Kumar Introduction Hinduism, one of the oldest living religions, with a history stretching from around the second millennium B.C. to the present, is India’s indigenous religious and cultural system. It encompasses a broad spectrum of philosophies ranging from pluralistic theism to absolute monism. Hinduism is not a homogeneous, organized system. It has no founder and no single code of beliefs; it has no central headquarters; it never had any religious organisation that wielded temporal power over its followers. Hinduism does not have a single scripture as the source of its various teachings. It is diverse; no single doctrine (or set of beliefs) can represent its numerous traditions. Nonetheless, the various schools share several basic concepts, which help us to understand how most Hindus see and respond to the world. Ekam Satya Viprah Bahuda Vadanti — “Truth is one; people call it by many names” (Rigveda I 164.46). From fetishism, through polytheism and pantheism to the highest and the noblest concept of Deity and Man in Hinduism the whole gamut of human thought and belief is to be found. Hindu religious life might take the form of devotion to God or gods, the duties of family life, or concentrated meditation. Given all this diversity, it is important to take care when generalizing about “Hinduism” or “Hindu beliefs.” For every class of * Ms. Manju Kumar, Dr. B.R. Ambedkar College, Delhi University, Delhi. 140 Origin and Development of Social Work in India worshiper and thinker Hinduism makes a provision; herein lies also its great power of assimilation and absorption of schools of philosophy and communities of people, (Theosophy, 1931). -
Yoga: Step – by – Step
YOGA: STEP – BY – STEP THIS IS A SERIES OF FIFTY – TWO LESSONS ON THE PHILOSPOPHY AND PRACTICE OF YOGA WHICH INCLUDES INSTRUCTIONS IN ASANAS, KRIYAS, MUDRAS, HATHA YOGA, JNANA YOGA RELAXATION AND THE SCIENCE OF PRANAYAMA. THE FIRST STAGES OF THE ANTARANGA YOGA OF PATANJALI ARE DEALT WITH BY THE AUTHOR AND PARTICULARLY THE EARLY KRIYAS OF PRATYAHARA, SENSE WITHDRAWAL AND THE HIGHER KRIYAS AND PRAKRIYAS OF JNANA YOGA AND RAJA YOGA INCLUDING THE HIGHLY RESPECTED TECHNIQUE OF THE HANG SAH KRIYA AND THE ORIGINAL RISHI CULTURE CONCEPT AND TEACHINGS OF CHETTINA NIDRA, NOW POPULARLY CALLED YOGA NIDRA, YOGA PSYCHIC SLEEP. THESE LESSONS ARE IN SEQUENCE AND YOGA NIDRA, YOGA PSYCHIC SLEEP. THESE LESSONS ARE IN SEQUENCE AND WERE ORIGINALLY PUBLISHED AS A CORRESPONDENCE COURSE IN YOGA, BUT THEN GREATLY EXPANDED INTO FOUR VOLUMES ENTITLED: VOL. I How to Begin a Practice of Yoga VOL.II Yoga – Intermediate Practices VOL.III Advanced Yoga Practices VOL.IV Senior Yoga Practices. These lessons are intended to be studied lesson by lesson, absorbed and learned before going on to the next lesson. In no sense is this a book to be read for the sake of reading, or to pick out some postures which one wishes to do for the sake of doing some Asanas alone. This author would be happier if you reached for some lesser-known work on Yoga if all you want to do is learn a couple of Yoga exercises—twists and jerks. This course of Yoga tuition offers a step-by-step guidance to anyone who is ready for real Rishiculture Yoga and can be followed up with numerous courses that are also available but only after these courses are studied, step – by-step. -
Brahma Sutra
BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad). -
Practice of Ayurveda
PRACTICE OF AYURVEDA SWAMI SIVANANDA Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR— 249 192 Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India 2006 First Edition: 1958 Second Edition: 2001 Third Edition: 2006 [ 2,000 Copies ] ©The Divine Life Trust Society ISBN-81-7052-159-9 ES 304 Published by Swami Vimalananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India PUBLISHERS’ NOTE Sri Swami Sivanandaji. Maharaj was a healer of the body in his Purvashram (before he entered the Holy Order of Sannyasa). He was a born healer, with an extraordinary inborn love to serve humanity; that is why he chose the medical profession as a career. That is why he edited and published a health Journal “Ambrosia”. That is why he went over to Malaya to serve the poor in the plantations there. And, strangely enough, that is why, he renounced the world and embraced the Holy Order of Sannyasa. He was a healer of the body and the soul. This truth is reflected in the Ashram which he has established in Rishikesh. The huge hospital equipped with modern instruments was set up and the entire Ashram where all are welcome to get themselves healed of their heart’s sores and thoroughly refresh themselves in the divine atmosphere of the holy place. Sri Swamiji wanted that all systems of healing should flourish. He had equal love and admiration for all systems of healing. He wanted that the best of all the systems should be brought out and utilised in the service of Man. -
Women in Hindu Dharma- a Tribute
Women in Hindu Dharma- a Tribute Respected Ladies and Gentlemen1, Namaste! Women and the Divine Word:- Let me start my talk with a recitation from the Vedas2, the ‘Divinely Exhaled’ texts of Hindu Dharma – Profound thought was the pillow of her couch, Vision was the unguent for her eyes. Her wealth was the earth and Heaven, When Surya (the sun-like resplendent bride) went to meet her husband.3 Her mind was the bridal chariot, And sky was the canopy of that chariot. Orbs of light were the two steers that pulled the chariot, When Surya proceeded to her husband’s home!4 The close connection of women with divine revelation in Hinduism may be judged from the fact that of the 407 Sages associated with the revelation of Rigveda, twenty-one5 are women. Many of these mantras are quite significant for instance the hymn on the glorification of the Divine Speech.6 The very invocatory mantra7 of the Atharvaveda8 addresses divinity as a ‘Devi’ – the Goddess, who while present in waters, fulfills all our desires and hopes. In the Atharvaveda, the entire 14th book dealing with marriage, domestic issues etc., is attributed to a woman. Portions9 of other 19 books are also attributed to women sages10. 1 It is a Hindu tradition to address women before men in a group, out of reverence for the former. For instance, Hindu wedding invitations are normally addressed ‘To Mrs. and Mr. Smith’ and so on and not as ‘To Mr. And Mrs. Smith’ or as ‘ To Mr. and Mrs. John Smith’ or even as ‘To Mrs. -
TAITTIREEYA UPANISHAD – 3 Bhrigu Valli
|| iÉæÌ¨ÉUÏrÉÉåmÉÌlÉwÉiÉç || ̧ÉiÉÏrÉÉ pÉ×aÉÑuÉssÉÏ TAITTIREEYA UPANISHAD – 3 Bhrigu Valli The Enlightenment of Sage Bhrigu “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 36.03 Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11 Viveka Choodamani 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36.03 Taittireeya Upanishad – Chap 3 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities. -
Also Known As Is the Most Important and Earliest Metrical Work of the Texual Tradition of Hinduism. This Is the Most Authorit
Written by : Dr. K.R. Kumudavalli, H.O.D of Sanskrit, Vijaya College, R.V. Road, Bangalore-4 मनुमत:ृ मनुमतृ also known as मानवधम शा is the most important and earliest metrical work of the धम शा texual tradition of Hinduism. This मनुमतृ is the most authoritative work on Hindu law which is supposed to be compiled between 2 nd Century B.C. and 2 nd Century A.D. Manu is not the name of one person. A number of Manus are mentioned in Puranas which differ in the names and number of Manus. For Eg. The वाय ु and प Puranas refers to 14 no. of Manus. वण ु and माड Puranas tell about 12 no. of Manus. Manu may be regarded as a legendary sage with whom law is associated. No details about the life of Manu are known. Generally known as the Laws of Manu or Institution of Manu, the text presents itself as a discourse given by Manu, the progenitor of mankind to seers of Rishis, who request him to tell them the ‘Law of all the social classes. Aaccording to Hindu tradition, the मनुमतृ records the words of म . Manu the son of Brahma learns the lessons of the text which consists 1000 chapters on Law, Polity and Pleasure which was given to him by his father. Then he proceeds to teach it to his own students. One among them by name भगृ ु relays this information in the मनुमत,ृ to an audience of his own pupils. Thus it was passed on from generation to generation. -
Bhrigu Sutras
Bhrigu Sutras TABLE OF CONTENTS Part Significations of Planets and Houses PART I Zodiac and the twelve signs. Astrological nature, influence, Characteristics, functions of Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Their signs of exaltation and debilitation; their own signs; their friends, enemies and neutrals. Part II Chapter 1 The significations of the twelve houses of the horoscope. The twelve houses termed as:- Tanu, 'Dhana, Sahaja, Sukha, Suta, Ripu, Jaya, Ayu, Dharma, Karma, Labha and Vyaya according to their significance. Part Bhrigu Sutram Chapter II Effects of Sun in the twelve houses. Dispositions when Sun in spite of being a malefic gives very beneficial results and gives rise to Raja yoga. Difference of effects when Sun is in own sign, sign of exaltation, enemy sign etc. Chapter III Effects of Moon in the twelve houses. Difference in effects of Moon when posited in a house in different signs; difference of effects of a waning and waxing Moon; dispositions when Moon produces Rajayoga, difference in effects when Moon is in own sign, sign of exaltation, sign of debilitation etc. Chapter IV Effects of Mars in the twelve houses. How a great malefic like Mars becomes a yogakaraka. Difference in effects of Mars in different houses when in own sign, sign of exaltation, sign of debilitation etc. Dispositions when Mars produces Ruchaka yoga, Dhana yoga and Raja yoga and their results. Special yogas for sexual perversions. Chapter V Effects of Mercury in the twelve houses. When a benefic Mercury can become a malefic. Difference in effects of Mercury in different houses when in own sign, sign of exaltation, debilitation etc. -
The Mahabharata of Krishna-Dwaipayana Vyasa
The Mahabharata of Krishna-Dwaipayana Vyasa Translated into English Prose from the Original Sanskrit Text. By Kisari Mohan Ganguli [1883-1896] TRANSLATOR'S PREFACE The object of a translator should ever be to hold the mirror upto his author. That being so, his chief duty is to represent so far as practicable the manner in which his author's ideas have been expressed, retaining if possible at the sacrifice of idiom and taste all the peculiarities of his author's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas, so as to make them agreeable to English taste. But the endeavour of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there is much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. The translator, however, would ill-discharge his duty, if for the sake of avoiding ridicule, he sacrificed fidelity to the original. He must represent his author as he is, not as he should be to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his English translation of the Mahavira Charita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called 'Free Translation,' which means dressing the author in an outlandish garb to please those to whom he is introduced.