Bhakti Levels

Total Page:16

File Type:pdf, Size:1020Kb

Bhakti Levels ( SADHANA LEVELS) The Bhakti Steps is a system for encouraging devotees by recognizing their chanting and spiritual standards. It is a way to help devotees consolidate and increase their spiritual practices. Also offers a system to identify those who are serious about advancing in Krishna consciousness. It is supported by an ISKCON GBC resolution since 1997 ISKCON LAW BOOK Chapter 15, updated to 1997 1. ISKCON Leaders and GBC Members (with the exception of ISKCON initiating spiritual masters who cannot perform this ceremony except when it is for an approved guru-asraya (sheltered) or approved aspirant disciple) shall, within their area of authority, be permitted to publicly bestow acceptance and recognition to members of its congregation for devotional achievements and progress in devotional service. 2. Local temples and congregational preaching units should implement programs for aiding the congregational members to enhance their standing, and for training them to qualify for the higher levels. This should include following a recommended study course for the different levels (Adult Education and Congregational Preaching Monitors shall recommend.) Sradd havan SADHANA LEVELS Brief summary of the five levels Sraddhavan: 1 round of japa a day Krishna-sevaka: 4 rounds & no meat-eating. Krishna-sadhaka: 8 rounds, eating only prasadam and fundamental elements of the four principles. Srila Prabhupada- Asraya: 16 rounds & four regulative principles. Sri Guru-carana-asraya: Srila Prabhupada-asraya level for at least six months plus choice of an ISKCON guru. Next Step: To organize distribution of Sadhana Certificates (or start planning for one): Discuss with local authorities the preachers, the feasibility of the event Make a list of prospective participants Certificate Samples Please contact us at: Email: [email protected] www.iskconcongregation.com Facebook ISKCON Mayapur Chakra Building, office 127-128.
Recommended publications
  • Three Texts on Consciousness Only
    THREE TEXTS ON CONSCIOUSNESS ONLY dBET Alpha PDF Version © 2017 All Rights Reserved BDK English Tripit aka 60-1, II, III THREE TEXTS ON CONSCIOUSNESS ONLY Demonstration of Consciousness Only by Hsüan-tsang The Thirty Verses on Consciousness Only by Vasubandhu The Treatise in Twenty Verses on Consciousness Only by Vasubandhu Translated from the Chinese of Hsiian-tsang (Taisho Volume 31, Numbers 1585, 1586, 1590) by Francis H. Cook Numata Center for Buddhist Translation and Research 1999 © 1999 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1999 ISBN: 1-886439-04-4 Library of Congress Catalog Card Number: 95-079041 Published by Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704 Printed in the United States of America A Message on the Publication of the English Tripitaka The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particu­ lar suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.
    [Show full text]
  • The Realm of Enlightenment in Vijñaptimātratā: the Formulation Of
    THE JOURNAL OF THE INTERNATIONAL ASSOCIATION OF BUDDHIST STUDIES EDITOR-IN-CHIEF A. K. Narain University of Wisconsin, Madison, USA EDITORS Heinz Bechert Leon Hurvitz Universitdt Gottingen, FRG UBC, Vancouver, Canada Lewis Lancaster Alexander W. MacDonald University of California, Berkeley, USA Universite de Paris X, Nanterre, France B.J. Stavisky Alex Way man WNIIR, Moscow, USSR Columbia University, New York, USA ASSOCIATE EDITOR Stephan Beyer University of Wisconsin, Madison, USA Volume 3 1980 Number 2 CONTENTS I. ARTICLES 1. A Yogacara Analysis of the Mind, Based on the Vijndna Section of Vasubandhu's Pancaskandhaprakarana with Guna- prabha's Commentary, by Brian Galloway 7 2. The Realm of Enlightenment in Vijnaptimdtratd: The Formu­ lation of the "Four Kinds of Pure Dharmas", by Noriaki Hakamaya, translated from the Japanese by John Keenan 21 3. Hu-Jan Nien-Ch'i (Suddenly a Thought Rose) Chinese Under­ standing of Mind and Consciousness, by Whalen Lai 42 4. Notes on the Ratnakuta Collection, by K. Priscilla Pedersen 60 5. The Sixteen Aspects of the Four Noble Truths and Their Opposites, by Alex Wayman 67 II. SHORT PAPERS 1. Kaniska's Buddha Coins — The Official Iconography of Sakyamuni & Maitreya, by Joseph Cribb 79 2. "Buddha-Mazda" from Kara-tepe in Old Termez (Uzbekistan): A Preliminary Communication, by Boris J. Stavisky 89 3. FausbpU and the Pali Jatakas, by Elisabeth Strandberg 95 III. BOOK REVIEWS 1. Love and Sympathy in Theravada Buddhism, by Harvey B. Aronson 103 2. Chukan to Vuishiki (Madhyamika and Vijriaptimatrata), by Gadjin Nagao 105 3. Introduction a la connaissance des hlvin bal de Thailande, by Anatole-Roger Peltier 107 4.
    [Show full text]
  • Scheme and Design of M.A Program in Philosophy
    Scheme and Design of M.A Program in Philosophy Weight of each Course : 4 credits Number of teaching Courses : 19 Total Credits of Teaching Courses : 76 Dissertation : 4 Credits (Internal – 2 Credits, External – 2 Credits) Number of Core Courses : 12 Number of Electives : 5 Multi Disciplinary Courses : 2 Total Weight : 80 Credits Dissertation is attached to the final Semester of MA program. While preparing the Dissertation the students should follow a consistent and discipline specific methodology. The Dissertation must be formally submitted on the stipulated date to the Department which may be forwarded to the University for valuation. Evaluation: Half of the credits will be valued internally through Continuous Assessment and half of the credits will be evaluated through a University Level Monitored External Examination System The evaluation will be based on the 9 point Grading System A+ 9 B- 4 A 8 C+ 3 A- 7 C 2 B+ 6 C- 1 B 5 F 0 An average of B- is the passing grade. No minimum grade is required in each course. However, if a student fails in a course, i.e., if he/she gets ‘F’ then he/she should pursue that course again when it is offered subsequently. There will be no supplementary examination. 1 The Internal/External evaluations is in the ratio 50:50 Each course is evaluated by a Nine Point Scale as followed at present. The Pass Minimum for each course is B- (B Minus). A student who acquires Pass Minimum for at least twelve credits will be promoted to the next semester. ‘Internal Assessment’ of the Teaching Courses will consist of three components: Assignment (1 No.), Seminar (1 No.), Test papers (1 No.).
    [Show full text]
  • Padmapada's Illusion Argument by S. Phillips
    Padmapāda's Illusion Argument Author(s): Stephen H. Phillips Source: Philosophy East and West, Vol. 37, No. 1 (Jan., 1987), pp. 3-23 Published by: University of Hawai'i Press Stable URL: http://www.jstor.org/stable/1399080 . Accessed: 06/08/2013 16:10 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to Philosophy East and West. http://www.jstor.org This content downloaded from 130.65.109.155 on Tue, 6 Aug 2013 16:10:28 PM All use subject to JSTOR Terms and Conditions Stephen H. Phillips Padmapida's illusion argument INTRODUCTION Advaita Vedanta's traditionof reflectionon perceptualillusion arises out of a concernwith mukti, a "liberation"or "salvation" thatis conceivedas a radical changeof awareness,thus as a "mysticalexperience." Developing the teachings of the Upanishads and the BhagavadgTta,Sankara (circa 700 A.D.) and his followerstry to articulatea worldview that would explainthe possibility of this mysticalstate and show it to be the summumbonum (paramapuruasrtha). It is problematicwhether any Advaita philosopher,even thegreat Sanikara himself, is a "mysticphilosopher," that is, one who attemptsto describehis own mystical experienceand to theorizetherefrom.
    [Show full text]
  • BV Raman 300 Important Yoga
    B Raman 300 Important Yogas 91-143 Pranam to Shri Raman http://barbarapi%an.com/bpa/Yogas/b_yoga_91_143_dhana.htm Pranam to Shri B. V. Raman for his lifetime of devoted service to Jyotisha. Planetary Yoga: 91-143 Three Hundred Important Combinations 1 of 62 1/20/2012 5:36 P- B Raman 300 Important Yogas 91-143 Pranam to Shri Raman http://barbarapi%an.com/bpa/Yogas/b_yoga_91_143_dhana.htm .hana Yoga f rom B. Raman, Three Hundred Important Combinations . 010th ed., .elhi, 19911. 2riginally published in 1943. This page is in progress, please check back Comments and te4t formatting for elucidation of Shri Raman5s 6ey points, by B. Pi%an 7ama see also: A selection of yogas from Brihat Parashara Hora Shastra Raman 1-30: Yogas from Chandra, for physical appearance and moral character Raman 31-60: Raman 61-90 Raman 91-143: Yogas for 9ealth 2 of 62 1/20/2012 5:36 P- B Raman 300 Important Yogas 91-143 Pranam to Shri Raman http://barbarapi%an.com/bpa/Yogas/b_yoga_91_143_dhana.htm Raman 144-136: Yogas for Speech, Sight, :ace, :ood, and Knowledge Raman 133-186: Yogas for courage, group cooperation, and siblings Raman 183-300 Raman Kala-Sarpa Yoga BPHS planetary yogas Classical planetary yogas: modern interpretation and perspective San6hya Yoga: alla6i - eena Sada Sanchara Yoga Yoga Remar6s: .hana Yogas San6hya Yoga: .amini Yoga Remarks: Dhana Yogas San6hya Yoga: Pasa Yoga (Contd. San6hya Yoga: Kedara Yoga Bahudravyar%ana Yoga 3 of 62 1/20/2012 5:36 P- B Raman 300 Important Yogas 91-143 Pranam to Shri Raman http://barbarapi%an.com/bpa/Yogas/b_yoga_91_143_dhana.htm
    [Show full text]
  • Profound Q & a on Vedanta
    PROFOUND Q & A ON VEDANTA By Swami Paramarthananda Complied by Sri R. Ramgopal Transcribed by Sri D. Natarajan Edited by Sri Praveen Bhat NOTE: 1. Swami Paramarthananda has not verified the transcription of talks. The transcriptions have been done with Swamiji’s blessings by his disciple. 2. We will add one Question and Answer every week in this book. 3. The new Question and Answer added will also appear every week in the Face Book Group- Swami Dayananda Followers Published by : Arsha Avinash Foundation 104 Third Street, Tatabad, Coimbatore 641012, India Phone: +91 9487373635 E mail: [email protected] www.arshaavinash.in 1 PROFOUND Q&A ON VEDANTA BY SWAMI PARAMARTHANANDA Question No:1 What is the role of Isvara in Advaita? A: Advaita means ‘One without a second’ – ‘ekameva advitiyam. It is the declaration of the Ultimate Truth that Brahman exists at all times as the Existence/ Consciousness principle in all living beings. Mahavakya vichara helps a sadhaka to grasp this Truth and claim his Brahman status. This is the knowledge which liberates a samsari from his wrong notion of samsaritva. Who reveals this spiritual knowledge? Brahman being totally actionless cannot reveal this knowledge. It is the Sastras which reveal this truth. All the Sastras have come out of the mouth of Isvara himself and hence considered very sacred and valid at all times. Brahman associated with the creative power called Maya is called Isvara. He is the srishti-sthiti-laya-karta. All Sastras and Vedas are the words of Isvara himself. All that is seen, observed and experienced are nothing but Isvara.
    [Show full text]
  • Brahman Is the Two-Fold Cause for Creation Bhagavad Gita: Chapter 7, Verses 4-5 Swami Dayananda Saraswati
    Brahman is the Two-Fold Cause for Creation Bhagavad gita: Chapter 7, Verses 4-5 Swami Dayananda Saraswati Lord Krsna Reveals Himself As The Two-Fold Cause Of Creation There are two prakrtis. The word prakrti means that which has the essential capacity to create. Prakrti is also called karana, the cause. Krsna says, “I have two prakrtis, one is svarupa-prakrti, and the other is svabhava-prakrti. Svarupa -Prakrti One prakrti is the cause for everything; the truth of everything, without which nothing is possible. This is called svarupa or para-prakrti. Svarupa, as I have told you, is that which makes something what it is. For example, ice is cold and that coldness is its svarupa. You cannot remove it and still have ice. And here similarly, atma cannot give up its nature, consciousness. Consciousness is the svarupa of atma; it is not a quality, an attribute of atma. There is no other person there for whom consciousness is an attribute. In fact that ‘I’ itself is in the form of a conscious being alone. Therefore, consciousness is the svarupa of the atma. It is not an attribute of atma. And if consciousness is the svarupa of atma, there are a few other facts we recognise about consciousness. It is satya; it is ananta, etc. From the various standpoints of our knowledge about the world, we say this consciousness is satya. That means everything else is not satya; this consciousness alone is satya. It is not that we are refusing to accept another satya. There is only one satya; this is atma.
    [Show full text]
  • The Trikaya: a Study of the Buddhology of the Early
    THE TRIKAYA: A STUDY OF THE BUDDHOLOGY OF THE EARLY VIJNANAVADA SCHOOL OF INDIAN BUDDHISM by MERVIN VIGGO HANSON M.A., University of Saskatchewan, 1970 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY. in THE FACULTY OF GRADUATE STUDIES Department of Religious Studies We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA August 1980 (5)Mervin Viggo Hanson, 1980 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of RELIGIOUS STUDIES The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 Date August 1980 ABSTRACT This is a study of the trikaya (the so-called "three bodies of the Buddha") doctrine whereby the early Indian Vijnanavada Buddhists harmonized various beliefs about the Buddha. The most important twentieth-century studies are reviewed, but are found to contain no reliable interpretation of the early doctrine. Therefore, I have undertaken this study to clarify and interpret the trikaya. The main textual source is Asanga's Mahayanasamgraha, which contains the earliest systematic outline of the Vijfia.nava.da system. The Buddhological passages have first been translated (from Tibetan and Chinese) in light of the commentaries by Vasubandhu and Asvabhava.
    [Show full text]
  • Srimad-Bhagavatam Is Glorified As the Ripened Fruit of the Tree of Vedic Knowledge and the Representative of God in Book Form
    The First Book of the SRI-SAFSANDARBHA Tdtion& Commentary Satya Niirliyana D&a Kundali DIsa L-P- -- -- Srila Prabhupada has often glorified Srila Jiva Gosvami for h is wonderful accomplishment-SH-sad-~andahha (Thesix Essences) In the Caitanya-caritamrta he writes: False devotees, lacking the conclusion of-tran- scendental knowledge, think that artificially shedding tears will deliver them. Similarly, other false devotees think that studying books of the previous Bcaryas is unadvisable, like studying dry empiric philosophies. But srila Jiva Gosvami, following the previous acaryas, has inculcated the conclusions of the scriptures in the six theses called the Sat-sandarbhas. False devotees who have very little knowledge of such conclusions fail to achieve pure devotion for want of zeal in accepting the favorable di- rections for devotional service given by self- - realized devotees. Such false devotees are like impersonalists, who also consider devotional service no better than ordinary fruitive actions. Here hila Prabhupada asserts that the conclusions of the scriptures are in the Sat-Sandarbhas. Devotees eager to be fortified with these conclusions will there- fore pay close attention to the presentation of the Sandarbhas in English, complete with illuminating com- mentary on the words of ~rilaJiva Gosvami. Such scrutinizing study is especially cherished by devotees who are dedicated to the preaching mission of Lord Caitanya Mahaprabhu.Today, sadly, even among those in the direct line of Jiva Gosvami, study of the Sandarbhas is neglected. ~rilaPrabhupada, however, before embarking on his mission to bring Krsna.. con- l sciousness to the Western world, prepared himself by studying the Sat-Sandarbhas and has encouraged his followers to do the same.
    [Show full text]
  • E Book on K : Bhakthi and Prapatti by Anbil Ramaswamy
    E Book on K : Bhakthi and Prapatti by Anbil Ramaswamy 1 01: Importance of Bhakti ======================================================= Here is a Slokam containing an imaginary conversation between a Bhakta and Bhagavaan on the qualifications needed for a Jiva to secure the grace of the Lord. The Jiva challenges the Lord to explain why the Lord chose to bless a few who seemed to lack qualifications and the Lord is seen to explain. Vyaadhasya aachaaram? Dhruvasya vaya? Vidyaa Gajendrasya kaa? Kim Jaathi: Vidhurasya? Yaadhava-patEh Ugrasya kim pourusham?/ Kubjaayaam kamaneeyatha? Yadhi na chEth kim vo SudhaamO dhanam? Bhakthyaa tushyati kEvalai: na tu guNai: Bhakti priya: KEsava: // 1. Jiva: Oh! Lord! What qualification in a Jiva is needed to secure your grace? Lord: A lifelong blemish-less character and conduct. 2 2. Jiva: Why did you bless Valmiki, a hunter who lived by killing other living beings and eating their flesh? (Vyaadhasya aachaaram?) Lord: True. He had a past that way. But once Sage Narada initiated him, he turned a new leaf in life and became austere and blemish-less for a long long time. 3. Jiva: If this were so, why did you confer your grace on Dhruva who was just a child and cannot be said to have led such a “lifelong adherence to character” extolled by you. (Dhruvasya vaya?) Lord: Just because he acquired knowledge of Tattvas and became intensely devoted to me while being so young. 4. Jiva: But, what kind of learning and knowledge did Gajendra have, being just an animal incapable of knowing Tattvas? (Vidyaa Gajendrasya kaa?) Lord: May be.
    [Show full text]
  • Meditative Experiences of Impurity and Purity—Further Reflection On
    religions Article Meditative Experiences of Impurity and Purity—Further Reflection on the a´subha¯ Meditation and the ´subha-vimoks. a K. L. Dhammajoti School of Philosophy, Renmin University of China, Beijing 100872, China; [email protected] or [email protected] or [email protected] Abstract: In this paper, I would firstly like to supplement my observations and the materials used in the earlier paper “The a´subha¯ Meditation in the Sarvastiv¯ ada”.¯ I shall remark on the authenticity of the suicide tradition, and show further how the a´subha¯ meditation continued to be recommended in all the Buddhist traditions. A major concern of my discussion will focus on the Buddhist traditional understanding of the meditative transition from the experience of the impure to that of the pure. In the context of this developmental process, I shall further attempt to demonstrate that: along this traditional understanding, Mahay¯ anistic¯ and even Tantric elements came to be interfused with the traditional—especially Abhidharma—meditative doctrines in the milieu of an increasing interest relating to buddha-visualization. Keywords: Buddhism; Sarvastiv¯ ada;¯ a´subha¯; ´subha; buddha-visualization; impurity; purity; meditation Citation: Dhammajoti, K. L. 2021. Meditative Experiences of Impurity 1. Preliminary Remarks and Purity—Further Reflection In an earlier paper dealing with the a´subha¯ meditation (A´suMedn),1 I discussed on the a´subha¯ Meditation and the the Buddhist meditation on the impure or unpleasant (a´subha) in various doctrinal and ´subha-vimoks.a. Religions 12: 86. meditative contexts preserved in the different Buddhist traditions—including the Pali¯ https://doi.org/10.3390/rel texts (also the Chinese Agama¯ texts), Northern Abhidharma tradition (and also to some 12020086 extent the Yogac¯ ara¯ tradition) and the “dhyana¯ sutra¯ s”—but with special reference to the Sarvastiv¯ ada¯ sources.
    [Show full text]
  • Baba's Aarati in the Temple
    Baba’s Aarati Everyone assembles for Baba's Aarati in the temple. Before the Baba Aarati begins, the pujari (priest) takes a small amount of prasad (food to be blessed by the harathi) and puts it on a leaf before the main murthi (the Baba/Datta statue) and blesses it by sprinkling it with water and placing a flower on it while reciting mantras. Next, he lights incense sticks and gracefully waves them over the statues on the stage, invoking the air element with the blessing of the smoke. The pujari then raises the aarati lamp and with his arm extended makes continuous, clockwise circles in front of Baba to draw Baba's atma (soul energy) into the flame. With this, the singing of the aarati begins. At the same time, the pujari rings a hand-held bell throughout the first song and the presentation of the flame to Baba's murthi. Swami gave the advice to put our negativity into the flame. He also has explained that the song itself is in praise of Baba, in beautiful terms expressing his greatness. Note that each verse ends with “Om Jagadisha Hare”, which Swami says is an opportunity to ask Baba for your heart's desire. This is the Indian tradition: first, praise God before asking whatever it is you want. At the end of the first song, we pray that the wonderful blessings we've just received be shared with the world with the words, “Loka samasta sukino bhavanthu”. At this time, the pujari again raises the lamp and slowly turns in place 360º, presenting the flame to the world as a blessing.
    [Show full text]