HINDUISM Part 2 Unit 3: the Mandir
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3/4 What Can We Learn from Sacred Places of Worship? Sacred Places in the Community
Telford &Wrekin SACRE Agreed Syllabus RE Model Unit plan - guidance for teachers Term/ Time allocation Year Group Unit of Work/Key question This unit can be planned around the opportunities for visits to 3/4 What can we learn from sacred places of worship? sacred places in the community. Half term -6-8 hours Unit context/intent/background information Prior learning This unit provides teachers and learners with an enquiry-focused approach to learning from visits to sacred places. Children may have visited a religious The emphasis on learning outside the classroom, and exploring questions through a visit provides for learning building in EYFS/KS1 about sacred places as spaces to worship God. Children are given an opportunity to discover, experience and reflect on the communities, features and artefacts found in sacred places and the importance of special or sacred Agreed Syllabus Units Unit 8 (KS1) ‘Finding out about Christian places in their own lives and those of others. The unit will work best if pupils can visit the sacred buildings of two churches and Jewish synagogues’ religions, and explore others through a virtual visit or in some other way. Unit 9(KS1) ‘Respect for everyone’ Unit 10 (KS1) ‘Symbols of belonging’ Key learning objectives Key Questions from Telford and Wrekin Syllabus Key Values British Values • children can describe what is meant by ‘sacred’ Why can buildings be special to people? Respect Mutual respect • children can describe and compare a sacred place What do religious buildings look like in Telford and Wrekin? tolerance -
SACRED SPACES and OBJECTS: the VISUAL, MATERIAL, and TANGIBLE George Pati
SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati BRAUER MUSEUM OF ART | APRIL 13 — MAY 8, 2016 WE AT THE BRAUER MUSEUM are grateful for the opportunity to present this exhibition curated by George Pati, Ph.D., Surjit S. Patheja Chair in World Religions and Ethics and Valparaiso University associate professor of theology and international studies. Through this exhibition, Professor Pati shares the fruits of his research conducted during his recent sabbatical and in addition provides valuable insights into sacred objects, sites, and practices in India. Professor Pati’s photographs document specific places but also reflect a creative eye at work; as an artist, his documents are also celebrations of the particular spaces that inspire him and capture his imagination. Accompanying the images in the exhibition are beautiful textiles and objects of metalware that transform the gallery into its own sacred space, with respectful and reverent viewing becoming its own ritual that could lead to a fuller understanding of the concepts Pati brings to our attention. Professor Pati and the Brauer staff wish to thank the Surjit S. Patheja Chair in World Religions and Ethics and the Partners for the Brauer Museum of Art for support of this exhibition. In addition, we wish to thank Gretchen Buggeln and David Morgan for the insights and perspectives they provide in their responses to Pati's essay and photographs. Gregg Hertzlieb, Director/Curator Brauer Museum of Art 2 | BRAUER MUSEUM OF ART SACRED SPACES AND OBJECTS: THE VISUAL, MATERIAL, AND TANGIBLE George Pati George Pati, Ph.D., Valparaiso University Śvetāśvatara Upaniṣad 6:23 Only in a man who has utmost devotion for God, and who shows the same devotion for teacher as for God, These teachings by the noble one will be illuminating. -
Struktur, Makna, Dan Fungsi Mantra Berattep Masyarakat Melayu Kecamatan Teluk Keramat Kabupaten Sambas
STRUKTUR, MAKNA, DAN FUNGSI MANTRA BERATTEP MASYARAKAT MELAYU KECAMATAN TELUK KERAMAT KABUPATEN SAMBAS ARTIKEL PENELITIAN OLEH RIZKA MUNA NIM F11411036 PROGRAM STUDI PENDIDIKAN BAHASA DAN SASTRA INDONESIA JURUSAN PENDIDIKAN BAHASA DAN SENI FAKULTAS KEGURUAN DAN ILMU PENDIDIKAN UNIVERSITAS TANJUNGPURA PONTIANAK 2018 1 STRUKTUR, MAKNA, DAN FUNGSI MANTRA BERATTEP MASYARAKAT MELAYU KECAMATAN TELUK KERAMAT KABUPATEN SAMBAS Rizka Muna, Antonius Totok Priyadi, Agus Wartiningsih Program Studi Pendidikan Bahasa dan Sastra Indonesia FKIP Untan Pontianak E-mail: [email protected] Abstract: This study was conducted based on the interest on Mantra Berattep of Malay People in Teluk Keramat District which is still used from generation to generation during traditional ceremonies prior to rice cultivation. The research problems are the structure (rhyme and rhythm), the function, and the meaning of Mantra Berattep. The research aims to describe those problems. Based on the data analysis on Mantra Berattep of Malay People in Teluk Keramat District Sambas Regency, there are rhyme according to their sounds in words such as full rhyme, absolute rhyme, half rhyme, alliteration rhyme, assonant rhyme, and pararhyme (MBB2). Rhymes according to their location in the lines such as initial rhyme (MBB1 and MB), middle rhyme, and tail rhyme. Rhymes according to the location of the rhyme in the line such as internal rhyme and cross rhyme. Rhymes according to their matches in a verse such as broken rhyme and free rhyme. Overall the reading of Mantra Berattep by Malay People in Teluk Keramat has flat intonation. The function of Mantra Berattep includes recreative function, didactic function, aesthetic function, moral function, and religious function. -
Kirtan Leelaarth Amrutdhaara
KIRTAN LEELAARTH AMRUTDHAARA INSPIRERS Param Pujya Dharma Dhurandhar 1008 Acharya Shree Koshalendraprasadji Maharaj Ahmedabad Diocese Aksharnivasi Param Pujya Mahant Sadguru Purani Swami Hariswaroopdasji Shree Swaminarayan Mandir Bhuj (Kutch) Param Pujya Mahant Sadguru Purani Swami Dharmanandandasji Shree Swaminarayan Mandir Bhuj (Kutch) PUBLISHER Shree Kutch Satsang Swaminarayan Temple (Kenton-Harrow) (Affiliated to Shree Swaminarayan Mandir Bhuj – Kutch) PUBLISHED 4th May 2008 (Chaitra Vad 14, Samvat 2064) Produced by: Shree Kutch Satsang Swaminarayan Temple - Kenton Harrow All rights reserved. No part of this book may be used or reproduced in any form or by any means without written permission from the publisher. © Copyright 2008 Artwork designed by: SKSS Temple I.T. Centre © Copyright 2008 Shree Kutch Satsang Swaminarayan Temple - Kenton, Harrow Shree Kutch Satsang Swaminarayan Temple Westfield Lane, Kenton, Harrow Middlesex, HA3 9EA, UK Tel: 020 8909 9899 Fax: 020 8909 9897 www.sksst.org [email protected] Registered Charity Number: 271034 i ii Forword Jay Shree Swaminarayan, The Swaminarayan Sampraday (faith) is supported by its four pillars; Mandir (Temple), Shastra (Holy Books), Acharya (Guru) and Santos (Holy Saints & Devotees). The growth, strength and inter- supportiveness of these four pillars are key to spreading of the Swaminarayan Faith. Lord Shree Swaminarayan has acknowledged these pillars and laid down the key responsibilities for each of the pillars. He instructed his Nand-Santos to write Shastras which helped the devotees to perform devotion (Bhakti), acquire true knowledge (Gnan), practice righteous living (Dharma) and develop non- attachment to every thing material except Supreme God, Lord Shree Swaminarayan (Vairagya). There are nine types of bhakti, of which, Lord Shree Swaminarayan has singled out Kirtan Bhakti as one of the most important and fundamental in our devotion to God. -
9. Features of a Catholic Church
1. What is a parish? 2. What is the difference between Church/ A place of worship Inside a Catholic Church church? 3. What is a confessional? A Catholic church is the place of worship where Catholics gather as a community to The interior of Roman Catholic churches can vary from 4. What takes place at the altar? celebrate their faith. Most Catholics will attend a local parish church. A parish is the very plain and simple to fancy and ornate, but whatever 5. What command Jesus gave does baptism local Christian community around a church building. They are usually looked after by a the design, the whole church will be focused on the follow? priest, who leads the community and celebrates the sacraments. Christians call their sanctuary. Sanctuary means ‘holy place’. This is where the 6. What is a lectern? church ‘the house of God’. Many Christians believe that the community of believers altar, lectern and tabernacle are. The sanctuary is the 7. What is a tabernacle? (the Church) is more important than the church building, which is simply a meeting centre of public worship. These are features you would 8. What other features are there inside a place for the Church. expect to find in a Catholic church: church and how are they used? The Confessional The crucifix This is a small room or box-like structure in which the Sacrament of Reconciliation In Catholic churches there is always a crucifix – a cross with 1. Create a detailed takes place. This is when Catholics confess their sins to a priest. -
Architecture for Worship: Re-‐Thinking Sacred Space in The
Architecture for Worship: Re-Thinking Sacred Space in the Contemporary United States of America RICHARD S. VOSKO The purpose of this paper is to examine the symbolic value of religious buildings in the United States. It will focus particularly on places of worship and the theologies conveyed by them in an ever-changing socio-religious landscape. First, I will cite some of the emerging challenges that surface when thinking about conventional religious buildings. I will then describe those architectural "common denominators" that are important when re-thinking sacred space in a contemporary age. Churches, synagogues, and mosques exist primarily because of the convictions of the membership that built them. The foundations for these spaces are rooted in proud traditions and, sometimes, the idealistic hopes of each congregation. In a world that is seemingly embarked on a never-ending journey of war, poverty, and oppression these structures can be oases of peace, prosperity, and justice. They are, in this sense, potentially sacred spaces. The Search for the Sacred The search for the sacred is fraught with incredible distractions and challenges. The earth itself is an endangered species. Pollution is taken for granted. Rain forests are being depleted. Incurable diseases kill thousands daily. Millions have no pure water to drink. Some people are malnourished while others throw food away. Poverty and wealth live side by side, often in the same neighborhoods. Domestic abuse traumatizes family life. Nations are held captive by imperialistic regimes. And terrorism lurks everywhere. What do religious buildings, particularly places of worship, have to say about all of this? Where do homeless, hungry, abused, and stressed-out people find a sense of the sacred in their lives? One might even ask, where is God during this time of turmoil and inequity? By some estimates nine billion dollars were spent on the construction of religious buildings in the year 2000. -
All Places of Worship
All Places of Worship Identification Information: Citation: Citation Information: Publication Date: 20090918 Title: All Places of Worship Edition: 4th Quarter Geospatial Data Presentation Form: vector digital data Description: Abstract: Places of Worship in the United States. The Places of Worship dataset is composed of any type of building or portion of a building that is used, constructed, designed, or adapted to be used as a place for religious and spiritual activities. These facilities include, but are not limited to, the following types: chapels, churches, mosques, shrines, synagogues, and temples. The license free Large Protestant Churches, Mosques, Jewish Synagogues, and Roman Catholic Churches in Large Cities datasets were merged together to create the initial data for the Places of Worship dataset. Additional entities have been added from TGS research. This dataset contains Buddhist, Christian, Hindu, Islamic, Judaic, and Sikh places of worship. Unitarian places of worship have been included when a congregation from one of these religions meets at a church owned by a Unitarian congregation. Some Protestant denominations are not currently represented in this dataset. The Places of Worship dataset is not intended to include homes of religious leaders (unless they also serve as a place of organized worship), religious schools (unless they also serve as a place of organized worship for people other than those enrolled in the school), Jewish Mikvahs or Hillel facilities, and buildings that serve a purely administrative purpose. If a building's primary purpose is something other than worship (e.g., a community center, a public school), but a religious group uses the building for worship on a regular basis, it was included in this dataset if it otherwise met the criteria for inclusion. -
Hindu Music in Bangkok: the Om Uma Devi Shiva Band
Volume 22, 2021 – Journal of Urban Culture Research Hindu Music In Bangkok: The Om Uma Devi Shiva Band Kumkom Pornprasit+ (Thailand) Abstract This research focuses on the Om Uma Devi Shiva, a Hindu band in Bangkok, which was founded by a group of acquainted Hindu Indian musicians living in Thailand. The band of seven musicians earns a living by performing ritual music in Bangkok and other provinces. Ram Kumar acts as the band’s manager, instructor and song composer. The instruments utilized in the band are the dholak drum, tabla drum, harmonium and cymbals. The members of Om Uma Devi Shiva band learned their musical knowledge from their ancestors along with music gurus in India. In order to pass on this knowledge to future generations they have set up music courses for both Indian and Thai youths. The Om Uma Devi Shiva band is an example of how to maintain and present one’s original cultural identity in a new social context. Keywords: Hindu Music, Om Uma Devi Shiva Band, Hindu Indian, Bangkok Music + Kumkom Pornprasit, Professor, Faculty of Fine and Applied Arts, Chulalongkorn University, Thailand. email: [email protected]. Received 6/3/21 – Revised 6/5/21 – Accepted 6/6/21 Volume 22, 2021 – Journal of Urban Culture Research Hindu Music In Bangkok… | 218 Introduction Bangkok is a metropolitan area in which people of different ethnic groups live together, weaving together their diverse ways of life. Hindu Indians, considered an important ethnic minority in Bangkok, came to settle in Bangkok during the late 18 century A.D. to early 19 century A.D. -
European Journal of Biomedical and Pharmaceutical Sciences
ejbps, 2017, Volume 4, Issue 10 01-28. Editorial Article SJIF Impact Factor 4.382 Sen et al. European Journal European Journalof Biomedical of Biomedical and Pharmaceutical SciencesISSN 2349 -8870 Volume: 4 AND Pharmaceutical sciences Issue: 10 01-28 http://www.ejbps.com Year: 2017 CHEMISTRY OF BIOELECTRIC ENERGY OF RUDRAKSHA (ELAEOCARPUS GANITRUS): THE SPIRITUAL PROTECTIVE ENERGIZER FROM EVIL POWER Prof. Dr. Dhrubo Jyoti Sen Department of Pharmaceutical Chemistry, Shri Sarvajanik Pharmacy College, Gujarat Technological University, Arvind Baug, Mehsana–384001, Gujarat, India. *Corresponding Author: Prof. Dr. Dhrubo Jyoti Sen Department of Pharmaceutical Chemistry, Shri Sarvajanik Pharmacy College, Gujarat Technological University, Arvind Baug, Mehsana– 384001, Gujarat, India. Article Received on 10/08/2017 Article Revised on 30/08/2017 Article Accepted on 20/09/2017 ABSTRACT Rudraksha beads are believed to provide a kind of protective energy for the wearer, to shield them from various circumstances, places and individuals they encounter in their daily life. For this reason, they are often worn by wondering sadhus and sannyasis and by travellers. Rudraksha is a Sanskrit compound consisting of the name Rudra (Shiva) and akṣa (Teardrops). Its size is always measured in millimeters. They range from as small as pea seeds to larger ones, some almost reaching the size of a walnut. A Rudraksha's surface should be hard and the projections should be well grooved, as found in most of the Nepalese Rudrakshas. Indonesian Rudraksha has a different appearance. Rudraksha from India shows very high and deeply grooved projections resembling natural deep hills and valleys. Rudraksha (Elaeocarpus ganitrus), is a large evergreen broad-leaved tree whose seed is traditionally used for prayer beads in Hinduism and Buddhism. -
Wellness Schedules Ages 14 and Above*
GROUP EXERCISE SCHEDULE SEPT 2019 Wellness Schedules Ages 14 and Above* AOA KEY Aqua Exercise WS Wellness Studio Cardio & Strength RR Reflection Room Cycle CR Cycle Room Dance Fitness Ages 8-13 Can Attend w/Adult Yoga * Ticket Required $ Fees Associated Barre, Pilates & Tai Chi Class Change/New Class Net Sports Updated 7/19/2019 ACTIVE OLDER ADULTS MON TUES WED THURS FRI SAT SUN AOA Step AOA Circuit AOA Step & 7:00-8:00AM 8:00-9:00 AM Strength Sue Sue 7:00-8:00 AM WS Gym 2 Bill WS AOA Chair AOA Yoga AOA Chair AOA Yoga AOA Chair Strength 8:15-9:15 AM Strength 8:15 –9:15 AM Strength 8:00 – 9:00 AM Tara 8:00 – 9:00 AM Jessica 8:00 – 9:00 AM Maria RR Sue RR Sue Gym 1 Gym 1 Gym 1 Zumba ® Gold Zumba ® Gold 9:30-10:30 AM 9:30-10:30 AM Kristin Holly Gym 2 Gym 2 AOA Strength AOA Strength Moving for Tai Chi 11:00-12:00 PM 11:00-11:45 AM Better Living 11:45-12:45 PM Sue/Stephanie Jo 11:00-12:00 AM Stefanie Gym1/WS WS Deborah WS Gym 2 AOA Yoga Stretching AOA Yoga* Meditation Tai Chi - 12:15 - 1:30 PM 12:30 - 1:30 PM 11:00 - 12:00 PM 11:30 - 12:45 PM First Section Laurel Laurel Yella Carrie P 1:00-2:00 PM RR RR RR RR Stefanie WS Zumba® Gold Tai Chi - Tai Chi Tai Chi - 12:30-1:15 PM All Sections 2:15 - 3:25 PM Third Section Joan 2:15 - 3:15 PM Richard 2:00 - 3:00 PM WS Stefanie WS Stefanie WS Prior Experience WS All Levels Recommended Prior experience is recommended. -
LSGC Adlahat University Registration No MA-I Serial Registration No
LSGC Adlahat University Registration No MA-I Serial Registration No. Name Father Mother Class / Subject 1 403202000421 KM ARTI LAKSHMI KUMAR SUDAMA DEVI M.A. Economics I-Semester 2 403202000392 KM ARTI MAURYA GULAB SINGH CHINTA DEVI M.A. Economics I-Semester 3 403202000442 KM CHANDRAKALA VISHVAKARMA KANHAIYA LAL VISHVAKARMA SHYAMKUMARI DEVI M.A. Economics I-Semester 4 403202000415 KM NEETU KUMARI KRISHNA BIHARI BINDU DEVI M.A. Economics I-Semester 5 403202000433 KM PUJA PATEL PARAMESHWAR SINGH SITABI DEVI M.A. Economics I-Semester 6 403202000443 KM SAPANA MAURYA PARAS NATH SINGH LAKSHMEENA DEVI M.A. Economics I-Semester 7 403202000376 ARCHANA SINGH MUNNA PRASAD SINGH ASHA DEVI M.A. English I-Semester 8 403202000434 KARISHMA MAURYA CHANDRA PRAKASH MAURYA VINDO DEVI M.A. English I-Semester 9 403202000512 KM ANITA PATEL KESH NATH SINGH RAJ KUMARI DEVI M.A. English I-Semester 10 403202000384 KM KANCHAN PREMANATH SEETA DEVI M.A. English I-Semester 11 403202000529 KM MAHIMA SINGH SURESH SINGH RAM DULARI M.A. English I-Semester 12 403202000550 KM NANDINI GUPTA MUNNA GUPTA SHAKUNTALA DEVI M.A. English I-Semester 13 403202000509 KM NIKITA RAY DASHARATH RAY URMILA RAY M.A. English I-Semester 14 403202000399 KM PRIYA VISHWAKARMA TILAKDHARI SUSHAMA DEVI M.A. English I-Semester 15 403202000450 KM RUPA KUMARI BASANT LALA YADAV KISMAT DEVI M.A. English I-Semester 16 403202000418 KM SARITA YADAV SANT RAM YADAV SHANTI DEVI M.A. English I-Semester 17 403202000453 KM SUDHA MAURYA SATYA NARAYAN SUSHILA DEVI M.A. English I-Semester 18 403202000422 KM SUMAN MAURYA UDAY NATH MAURYA GAYATRI DEVI M.A. -
Summer 1 - What Do You Need to Know About Hinduism? Printing
Enlarge to A3 when Summer 1 - What do you need to know about Hinduism? printing Some important Hindu beliefs about God Some important facts about Hindu worship. Hindus believe there is one God, whom they call Brahman. They like to think Hindus worship at home (puja) and in the mandir (temple). But Hindus believe that everything they about him in different ways to help them understand him. Each way they think do is an act of worship. about Brahman takes the form of a deity and reminds them of something in particularThese aboutthree what deities God is like. are known as the Worship at home (puja) In a Hindu home there will be a shrine for their favourite deities and they will worship every day. Hindus will make sure they wash before they start their worship. The shrine will contain a picture or statue of the deities and will be decorated nicely. A bell is rung before they start to worship, so that the deity will notice that they are there; be woken up. Brahma – the creator Hindus like to use all 5 of their senses when they worship. Vishnu – the preserver of life Hindus will light candles and burn incense when they worship. They will bring an offering such as food or flowers. Shiva – the destroyer of ignorance and evil. They will touch the picture or statue with special coloured powder and with ghee, which is melted butter. These three deities are known as the Trimurti Hindus believe that God has visited the world many times in the form of different deities (gods) to help us to know how to be good and to resist evil.