Essays and Addresses on the Śākta Tantra-Śāstra
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The Jaina Doctrine of Karma and the Science of Genetics
i | The Jaina Doctrine of Karma and The Science of Genetics The Jaina Doctrine of Karma and the Science of Genetics ii | The Jaina Doctrine of Karma and The Science of Genetics About the Author D r . Sohan Raj Tater (b.1947) is presently Pro-Vice Chancellor of Singhania University, Pacheri Bari (Jhunjhunu), Rajasthan. Earlier, he served in Public Health Engineering Department, Government of Rajasthan, for 30 years, and took voluntary retirement from the post of Superintending Engineer. Also, he is Honourary Advisor to Jain Vishva Bharati University, Ladnun. A well-known scholar of Jainism, Dr. Tater has to his credit a good number of research papers published in national and international journals of repute. Also, he has participated in various seminars and conferences in India and abroad. iii | The Jaina Doctrine of Karma and The Science of Genetics The Jaina Doctrine of Karma and the Science of Genetics Dr. Sohan Raj Tater Edited by Dr. Narayan Lal Kachhara New Delhi iv | The Jaina Doctrine of Karma and The Science of Genetics This publication is sponsored by Kothari Ashok Kumar Kailash Chand Tater, Jasol (Madurai) and their family members in the memory of their father late Shri Chandanmalji with the inspiration of their mother Mrs. Luni Devi. Copyright © Author All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, utilized, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written permission of both the copyright owner and the publisher. -
“The Role of Specific Grammar for Interpretation in Sanskrit”
Quest Journals Journal of Research in Humanities and Social Science Volume 9 ~ Issue 2 (2021)pp: 107-187 ISSN(Online):2321-9467 www.questjournals.org Research Paper “The Role of Specific Grammar for Interpretation in Sanskrit” Dr. Shibashis Chakraborty Sact-I Depatment of Sanskrit, Panskura Banamali College Wb, India. Abstract: Sanskrit enjoys a place of pride among Indian languages in terms of technology solutions that are available for it within India and abroad. The Indian government through its various agencies has been heavily funding other Indian languages for technology development but the funding for Sanskrit has been slow for a variety of reasons. Despite that, the work in the field has not suffered. The following sections do a survey of the language technology R&D in Sanskrit and other Indian languages. The word `Sanskrit’ means “prepared, pure, refined or prefect”. It was not for nothing that it was called the `devavani’ (language of the Gods). It has an outstanding place in our culture and indeed was recognized as a language of rare sublimity by the whole world. Sanskrit was the language of our philosophers, our scientists, our mathematicians, our poets and playwrights, our grammarians, our jurists, etc. In grammar, Panini and Patanjali (authors of Ashtadhyayi and the Mahabhashya) have no equals in the world; in astronomy and mathematics the works of Aryabhatta, Brahmagupta and Bhaskar opened up new frontiers for mankind, as did the works of Charak and Sushrut in medicine. In philosophy Gautam (founder of the Nyaya system), Ashvaghosha (author of Buddha Charita), Kapila (founder of the Sankhya system), Shankaracharya, Brihaspati, etc., present the widest range of philosophical systems the world has ever seen, from deeply religious to strongly atheistic. -
Two Shakti Pithas of Kandhamal District
Orissa Review September - 2009 Two Shakti Pithas of Kandhamal District Raghunatha Rath Shakti cult or Mother Goddess worship had been level are known as Rastra Devi. They are being traced in the Indus valley civilization. Hence we Hinduized in name and process of worship also believe that from the ancient period Mother and Bramhin priests are engaged by the state. Goddess is being worshipped in India. Suktas The deities Pattakhanda and Baral Devi were dedicated in the Vedas to as much as forty of Kandhamal district have a tribal root, in course female deities. It is widely of time they have developed to accepted by scholars that the the status of regional fame being root of Shakti worship is laying patronized by local chiefs and in Devi Sukta of Rig Veda. So worshipped by both tribals and there is no doubt about non-tribals which helped the ancientness of mother chiefs to subdue the tribal Goddess worship in India. subjects and to gain control over In Adibasi community them. In the following paras we most of deities belongs to will come to know about both the female line. They worship deities in detail. Earth Goddess, River Goddess Pattakhanda Goddess, and Mountain Goddess etc. All the sources The word Pattakhanda literally of nature are worshiped as means "chief sword or main Goddesses in tribal societies. sword". Pattakhanda worship Likewise at the end of each indicates worship of weapons. village in Odisha we can Weapons are regarded as Goddess Durga, which is witness a place dedicated to Goddess Pattakhanda Mother Goddess, known by prevalent in the Hindu society of different names. -
The Ante-Brahmanical Religion of the Hindus
Journal of the Royal Asiatic Society of Great Britain & Ireland http://journals.cambridge.org/JRA Additional services for Journal of the Royal Asiatic Society of Great Britain & Ireland: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Art. XVII.—The Ante-Brahmanical Religion of the Hindus Stevenson Journal of the Royal Asiatic Society of Great Britain & Ireland / Volume 8 / Issue 15 / January 1846, pp 330 - 339 DOI: 10.1017/S0035869X00142893, Published online: 14 March 2011 Link to this article: http://journals.cambridge.org/ abstract_S0035869X00142893 How to cite this article: Stevenson (1846). Art. XVII.—The Ante-Brahmanical Religion of the Hindus. Journal of the Royal Asiatic Society of Great Britain & Ireland, 8, pp 330-339 doi:10.1017/S0035869X00142893 Request Permissions : Click here Downloaded from http://journals.cambridge.org/JRA, IP address: 138.251.14.35 on 03 May 2015 330 ART. XVII.—The Ante-Brdhmanical Religion of the Hindus. By the REV. DE. STEVENSON. [Bead March 15, 1845.] IT is a matter of no small difficulty to give a general view of the Reli- gion of India, and so to arrange the different Deities composing the Hindu Pantheon, as to place before the student of Hindu Mythology a connected and harmonious system of the religious belief of the natives of Hindustan. Brahma for example is styled the Creator of the Universe, and yet almost totally disregarded, not even a single temple being erected to his honour, although creation is one of the chief grounds of religious worship. Vishnu in the system stands forth as the Preserver, but in the eye of his votaries consisting of myriads in every part of the country, the world owes its origin, as well as its preservation to him; and Siva, though systematic writers tell us he is to be regarded as the author of Destruction, and the third God of the Hindu Triad, is worshipped by millions as the Supreme God, the Pre- server as well as the Destroyer, the Imparter equally with the Taker away of life. -
GCSE Hinduism Shakti Definition: Shakti : Idea of God As a Female
GCSE Hinduism Shakti Definition: Shakti : idea of God as a female power. Some renowned forms of God as Mother, are Parvati, Durga, Kali, Lakshmi, and Saraswati Key Points Parvati: 1) Female Shakti 2) Consort of Lord Shiva. 3) Power to other devis come from her 4) Mother to Kartika & Ganesh Idea of God(shiva) and his manifesting power(parvati) are inseparable Durga 1) Role of the destroyer of evil 2) Sent to kill buffalo-demon, Maheshasura, 3) Carrying many different divine weapons to fight Maheshasura 4) She battled against the demon for 9 days and nights. 5) On the 10 th day the devil was killed – Dusserah 6) Durga puja is the festival celebrated mainly in eastern part of India. 7) She is seated on a tiger – suppression of ego. Lakshmi 1) Consort of Vishnu 2) Goddess of Beauty, Prosperity(wealth) and benevolence(love) 3) Wears a red/pink sari 4) Holds a lotus in 2 hands, and money flowing from other 2 hands 5) Money flowing represents offerings to devotees 6) Particularly worshipped at Diwali - Laksmi Pujan Saraswati 1) Consort of Brahma 2) Personification of Knowledge & aesthetics a. Expressed via art, music & dance 3) Holds a Veena (instrument like a sitar) 4) Wears a white Sari – symbol of purity 5) Holds scriptures in one hand for knowledge & rosary(mala) in another – for austerity Kali 1) Female role of destroyer (like female Shiva) so has scary appearance 2) Has black skin & hair 3) Necklace of skulls 4) Scary appearance shows God is both creator and destroyer, as if god creates everything, then only He can destroy it. -
Aryabha~A and Axial Rotation of Earth 2
GENERAL I ARTICLE Aryabha~a and Axial Rotation of Earth 2. Naksatra Dina (The Sidereal Day) Amartya Kumar Dutta In the first part of this series, we discussed the celestial sphere and .Aryabhata's principle of ax ial rotation; in this part we shall discuss in de tail the concept of sidereal day and then men tion .Aryabhata's computations on the duration of sidereal day. Amartya Kumar Dutta is in the Stat-Math Unit of It. is unfortunate that science students in India, by and Indian Statisticallnstiutte, large, do not have technical awareness regarding the re Kolkata. His research searches of ancient Indian scientists. Thus, although interest is in commutative there are plenty of articles on Aryabhata, their contents algebra. have remained confined to research journals and schol arly texts without percolating into the general cultural Part 1. Aryabhata and Axial Ro consciousness. tation of Earth - Khagola (The Celestial Spherel. Resonance, The original statements of Aryabhata on axial rot.at.ion Vol.ll, No.3, pp.51-68, 2006. and sidereal day are spread over 4 verses out of his 85 verses on astronomy. It. will not be possible to make a se rious analysis of the entire range of Aryabhat.a's work in a few pages. We hope that the preliminary exposure will encourage youngsters to acquire some general know ledge of astronomy and make a deeper study of A.ryabhata's work using existing literatures and their own indepen dent judgements. Rising and Setting of Stars Recall that, due to rotation of the Earth, the so-called fixed stars appear to execute a daily revolut.ion around t.he Earth. -
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. -
Tantric Texts Series Edited by Arthur Avalon (John Woodroffe)
KAMAKALAVILASA First Published 1922 Second Edition 1953 Printed by D. V. Syamala Rau, at the Vasanta Press, The Theosophical Society, Adyar, Madias 20 SHRI YANTRA DESCRIPTION OF THE CAKE AS FROM THE CENTRE OUTWARD 1 . Red Point— Sarvfmandamaya. (vv. 22-24, 37, 38). 2. White triangle inverted— Sarvasiddhiprada. (vv. 25, iYi). 3. Eight red triangles -Sarvarogahara. (vv. 29, 40). 4. Ten blue triangles — Sarvaraksakara. (vv. 30, 41). 5. Ten red triangles —Sarvarthasadhaka. (vv. 30, 31, 42). 6. Fourteen blue triangles — Sarvasaubhagyadayaka. (vv. 31, 43). 7. Eight-petalled red lotus — Sarvasarhksobhana. (vv. 33, 41). .S. Sixteen-petalled blue lotus —Sarvasaparipuraka. (vv. 33, 45). 9. Yellow surround —Trailokyamohana. (vv. 34, 46-49). KAMAKALAVILASA BY PUNYANANDANATHA WITH THE COMMENTARY OF NATANANANDANATHA TRANSLATED WITH COMMENTARY BY ARTHUR AVALON WITH NATHA-NAVARATNAMALIKA WITH COMMENTARY MANjUSA Bv BHASKARARAYA 2nd Edition Revised and enlarged Publishers : GANE8H & Co., (MADRAS) Ltd., MADRAS— 17 1958 PUBLISHERS' NOTE The Orientalists' system of transliteration has been followed in this work. 3T a, 3T1 i, I, r, a, f f S u, 5 u, 3£ r, <5 1, c| J " ^ e, ^ ai, oft o, ^ au, m or rh, : h. f k, ^ kh, JTg, ^ gh, S n, Z t, $ th, S d, Z tfh, qT n, ^ t, ^ th, <? d, * dh, ^ n, *Tp, <Jiph, ^b, flbh, ^m, \ y, ^ r, 53 1, W v, ss * s, ^ s, ^ h, 55 1. PREFACE The KamakalA"vila*sa is an important work in S'rlvidya by Punya"nanda an adherent of the Hadimata, who is also the commentator on the Yoginihrdaya, a section called Uttara- catuhs'ati of the great Vamakes'vara Tantra. -
Contributions of Lala Har Dayal As an Intellectual and Revolutionary
CONTRIBUTIONS OF LALA HAR DAYAL AS AN INTELLECTUAL AND REVOLUTIONARY ABSTRACT THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF ^ntiat ai pijtl000pi{g IN }^ ^ HISTORY By MATT GAOR CENTRE OF ADVANCED STUDY DEPARTMENT OF HISTORY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2007 ,,» '*^d<*'/. ' ABSTRACT India owes to Lala Har Dayal a great debt of gratitude. What he did intotality to his mother country is yet to be acknowledged properly. The paradox ridden Har Dayal - a moody idealist, intellectual, who felt an almost mystical empathy with the masses in India and America. He kept the National Independence flame burning not only in India but outside too. In 1905 he went to England for Academic pursuits. But after few years he had leave England for his revolutionary activities. He stayed in America and other European countries for 25 years and finally returned to England where he wrote three books. Har Dayal's stature was so great that its very difficult to put him under one mould. He was visionary who all through his life devoted to Boddhi sattava doctrine, rational interpretation of religions and sharing his erudite knowledge for the development of self culture. The proposed thesis seeks to examine the purpose of his returning to intellectual pursuits in England. Simultaneously the thesis also analyses the contemporary relevance of his works which had a common thread of humanism, rationalism and scientific temper. Relevance for his ideas is still alive as it was 50 years ago. He was true a patriotic who dreamed independence for his country. He was pioneer for developing science in laymen and scientific temper among youths. -
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. -
Tantra As Experimental Science in the Works of John Woodroffe
Julian Strube Tantra as Experimental Science in the Works of John Woodroffe Abstract: John Woodroffe (1865–1936) can be counted among the most influential authors on Indian religious traditions in the twentieth century. He is credited with almost single-handedly founding the academic study of Tantra, for which he served as a main reference well into the 1970s. Up to that point, it is practically impossible to divide his influence between esoteric and academic audiences – in fact, borders between them were almost non-existent. Woodroffe collaborated and exchangedthoughtswithscholarssuchasSylvainLévi,PaulMasson-Oursel,Moriz Winternitz, or Walter Evans-Wentz. His works exerted a significant influence on, among many others, Heinrich Zimmer, Jakob Wilhelm Hauer, Mircea Eliade, Carl Gustav Jung, Agehananda Bharati or Lilian Silburn, as they did on a wide range of esotericists such as Julius Evola. In this light, it is remarkable that Woodroffe did not only distance himself from missionary and orientalist approaches to Tantra, buthealsoidentifiedTantrawithCatholicism and occultism, introducing a univer- salist, traditionalist perspective. This was not simply a “Western” perspective, since Woodroffe echoed Bengali intellectuals who praised Tantra as the most appropriate and authen- tic religious tradition of India. In doing so, they stressed the rational, empiri- cal, scientific nature of Tantra that was allegedly based on practical spiritual experience. As Woodroffe would later do, they identified the practice of Tantra with New Thought, spiritualism, and occultism – sciences that were only re-discovering the ancient truths that had always formed an integral part of “Tantrik occultism.” This chapter situates this claim within the context of global debates about modernity and religion, demonstrating how scholarly approaches to religion did not only parallel, but were inherently intertwined with, occultist discourses. -
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