Importance of Shravan/Shraavana
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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 .................................................................................. -
C:\Users\Anand\Dropbox\Home\Baraha\Shraavana Shukravaarada Haadu..Brh
1 shraavaNa shukravaarada gouri haaDu rudra kumaarana caraNakkoMdane maaDi | vidyaabhimaani vaaNiyanu paada padmaMgaLigeragi naa pELuve shuddharaagi koDu matiya || 1 || shraavaNamaasa shukravaara shubha muhoorta kaaladi | kaamaakShiyaraalayadoLagiTTu bharadiM poojise | bEDidiShTaartha neeDuvaLu || 2 || irutiraloMdu paTTaNadali raajage tanayarillada kaaraNadi | vivaahadutsavakeMdu teraLi | patiya nODi tegediTTaLaatanaayudhava || 3 || paTTadaa kattiya biTTu baMdeneMdu aTTida tanna dootaranu | neTTaneraDu kaalu caaci taa kuLitire thaTTane daaTi naDedanu || 4 || mooru tiMgaLu garbhavaaguta baMditu | nee enna kaala daaTuvare | kELi saMbhramadiMda hELi raajage hOgi taaLida parama haruShavanu || 5 || aMganege garbhaa caMdadiMdodagiteMdu vaarteyane kELutali | baMda dibbaNadavarahiMdakke tirugisi baMdiLidanu arasu maMdirake || 6 || arasana arasige beresItu ciMteyu | karesidaLaa tanna daasiyara | karedu taare soolagittiya enutali | twaritadiM kaLuhisidaLu || 7 || saddu maaDade soolagittiya karesi taa | nidda vaartegaLa pELidaLu | muddu koosina taMdukoTTare ninageega mattOlatuMb~honna koDuve || 8 || eMdaa maatige saMdEha bEDiri kaMdaana taMdu koDuvenenalu | haageMdu kEri kEri maMdiravane pokku | ceMdaagi huDuki nODidaLu || 9 || huDukuttaa baMdaLu kaDeya baajaarakke | baDa braahmaNana maMdiradi | maDadige mooru tiMgaLu garbhavaagire | nuDisi maatanaaDisidaLu || 10 || paDeda atte maava bhaava maidaMdiru | oDane saMtaisuvarille | haDeda taaytaMdeyaroo illaveMdu kaDehaayisalenna kareseMdaLu || 11 || alliya suddiya mellane tiLidu raajanollabhegaaga aruhidaLu -
Formative Years
CHAPTER 1 Formative Years Mohandas Karamchand Gandhi was born on October 2, 1869, in Porbandar, a seaside town in western India. At that time, India was under the British raj (rule). The British presence in India dated from the early seventeenth century, when the English East India Company (EIC) first arrived there. India was then ruled by the Mughals, a Muslim dynasty governing India since 1526. By the end of the eighteenth century, the EIC had established itself as the paramount power in India, although the Mughals continued to be the official rulers. However, the EIC’s mismanagement of the Indian affairs and the corruption among its employees prompted the British crown to take over the rule of the Indian subcontinent in 1858. In that year the British also deposed Bahadur Shah, the last of the Mughal emperors, and by the Queen’s proclamation made Indians the subjects of the British monarch. Victoria, who was simply the Queen of England, was designated as the Empress of India at a durbar (royal court) held at Delhi in 1877. Viceroy, the crown’s representative in India, became the chief executive-in-charge, while a secretary of state for India, a member of the British cabinet, exercised control over Indian affairs. A separate office called the India Office, headed by the secretary of state, was created in London to exclusively oversee the Indian affairs, while the Colonial Office managed the rest of the British Empire. The British-Indian army was reorganized and control over India was established through direct or indirect rule. The territories ruled directly by the British came to be known as British India. -
VIVEKA CHOODAMANI PART 1 of 9
|| ÌuÉuÉåMücÉÔQûÉqÉÍhÉÈ || VIVEKA CHOODAMANI PART 1 of 9 The Crest Jewel of Discrimination PART 1: The PURPOSE of Human Life “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 11.1 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 11.1 Viveka Choodamani – Part 1/9 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 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 AUTHOR’S ACKNOWLEDGEMENT TO 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. -
Chicago Calling
1. Sri Ramakrishna’s home at Kamarpukur with Shiva Temple 8. Sri Ramakrishna’s room 2. Sri Ramakrishna’s room at Cossipore at Kamarpukur CHICAGO CALLING 7. Sri Ramakrishna’s room and 3. Sri Ramakrishna’s room Nahabat, Sri Sarada Devi’s room, at Dakshineshwar at Dashineshwar A Spiritual & Cultural Quarterly eZine of Vivekananda Vedanta Society of Chicago No. 13, 2017 6. Panchavati at Dashineshwar 4. Sri Ramakrishna’s room at Dakshineshwar (view from the temple side) 5. Dakshineshwar Temple: An Illustration Table of Contents Pag e EDITORIAL 3 SWAMI VIVEKANANDA’S INSPIRED TEACHINGS 5 SWAMI KRIPAMAYANANDA SWAMI VIVEKANANDA ON COURAGE 7 SWAMI TYAGANANDA ARISE, AWAKE AND STOP NOT 10 MAHAVAKYAS 11 SWAMI ISHATMANANDA INTRODUCTION TO THE COVER PAGE 15 ADVERTISEMENTS 17 Editor: Swami Ishatmananda Vivekananda Vedanta Society of Chicago 14630 Lemont Road, Homer Glen. 60491 email: [email protected] chicagovedanta.org ©Copyright: Minister-in-Charge Vivekananda Vedanta Society of Chicago NO 13. 2017 Chicago Calling 2 On February 28, 2017 millions of people all Avatara is a reservoir of great spiritual power. over the world celebrated the 182nd Tithi Puja (Birth Anniversary) of Bhagavan Sri Ramakrishna. Sri Ramakrishna showed through his life how to inculcate the divinity already in every human Hindus believe and the scriptures support the being. His boyhood was full of mystical idea that every time the culture and religion of experiences. The whole of his youth was spent in India (Bharat-Varsha) face the danger of being various spiritual practices. The intensity and overpowered by hostile forces the Supreme Being diversity of his practices have no parallel in the takes form and ascends to earth to save them. -
ESSENCE of VAMANA PURANA Composed, Condensed And
ESSENCE OF VAMANA PURANA Composed, Condensed and Interpreted By V.D.N. Rao, Former General Manager, India Trade Promotion Organisation, Pragati Maidan, New Delhi, Union Ministry of Commerce, Govt. of India 1 ESSENCE OF VAMANA PURANA CONTENTS PAGE Invocation 3 Kapaali atones at Vaaranaasi for Brahma’s Pancha Mukha Hatya 3 Sati Devi’s self-sacrifice and destruction of Daksha Yagna (Nakshatras and Raashis in terms of Shiva’s body included) 4 Shiva Lingodbhava (Origin of Shiva Linga) and worship 6 Nara Narayana and Prahlada 7 Dharmopadesha to Daitya Sukeshi, his reformation, Surya’s action and reaction 9 Vishnu Puja on Shukla Ekadashi and Vishnu Panjara Stotra 14 Origin of Kurukshetra, King Kuru and Mahatmya of the Kshetra 15 Bali’s victory of Trilokas, Vamana’s Avatara and Bali’s charity of Three Feet (Stutis by Kashyapa, Aditi and Brahma & Virat Purusha Varnana) 17 Parvati’s weds Shiva, Devi Kaali transformed as Gauri & birth of Ganesha 24 Katyayani destroys Chanda-Munda, Raktabeeja and Shumbha-Nikumbha 28 Kartikeya’s birth and his killings of Taraka, Mahisha and Baanaasuras 30 Kedara Kshetra, Murasura Vadha, Shivaabhisheka and Oneness with Vishnu (Upadesha of Dwadasha Narayana Mantra included) 33 Andhakaasura’s obsession with Parvati and Prahlaad’s ‘Dharma Bodha’ 36 ‘Shivaaya Vishnu Rupaaya, Shiva Rupaaya Vishnavey’ 39 Andhakaasura’s extermination by Maha Deva and origin of Ashta Bhairavaas (Andhaka’s eulogies to Shiva and Gauri included) 40 Bhakta Prahlada’s Tirtha Yatras and legends related to the Tirthas 42 -Dundhu Daitya and Trivikrama -
Temple Calendar
Year : SHAARVARI MARGASIRA - PUSHYA Ayana: UTTARA MARGAZHI - THAI Rtu: HEMANTHA JANUARY DHANU - MAKARAM SUN MON TUE WED THU FRI SAT Tritiya 8.54 D Recurring Events Special Events Tritiya 9.40 N Chaturthi 8.52 N Temple Hours Chaturthi 6.55 ND Daily: Ganesha Homam 01 NEW YEAR DAY Pushya 8.45 D Aslesha 8.47 D 31 12 HANUMAN JAYANTHI 1 2 P Phalguni 1.48 D Daily: Ganesha Abhishekam Mon - Fri 13 BHOGI Daily: Shiva Abhishekam 14 MAKARA SANKRANTHI/PONGAL 9:30 am to 12:30 pm Tuesday: Hanuman Chalisa 14 MAKARA JYOTHI AYYAPPAN 5:30 pm to 8:30 pm PUJA Thursday : Vishnu Sahasranama 28 THAI POOSAM VENKATESWARA PUJA Friday: Lalitha Sahasranama Moon Rise 9.14 pm Sat, Sun & Holidays Moon Rise 9.13 pm Saturday: Venkateswara Suprabhatam SANKATAHARA CHATURTHI 8:30 am to 8:30 pm NEW YEAR DAY SANKATAHARA CHATURTHI Panchami 7.44 N Shashti 6.17 N Saptami 4.34 D Ashtami 2.36 D Navami 12.28 D Dasami 10.10 D Ekadasi 7.47 D Magha 8.26 D P Phalguni 7.47 D Hasta 5.39 N Chitra 4.16 N Swati 2.42 N Vishaka 1.02 N Dwadasi 5.23 N 3 4 U Phalguni 6.50 ND 5 6 7 8 9 Anuradha 11.19 N EKADASI PUJA AYYAPPAN PUJA Trayodasi 3.02 N Chaturdasi 12.52 N Amavasya 11.00 N Prathama 9.31 N Dwitiya 8.35 N Tritiya 8.15 N Chaturthi 8.38 N 10 Jyeshta 9.39 N 11 Mula 8.07 N 12 P Ashada 6.51 N 13 U Ashada 5.58 D 14 Shravana 5.34 D 15 Dhanishta 5.47 D 16 Satabhisha 6.39 N MAKARA SANKRANTHI PONGAL BHOGI MAKARA JYOTHI AYYAPPAN SRINIVASA KALYANAM PRADOSHA PUJA HANUMAN JAYANTHI PUSHYA / MAKARAM PUJA SHUKLA CHATURTHI PUJA THAI Panchami 9.44 N Shashti 11.29 N Saptami 1.45 N Ashtami 4.20 N Navami 6.59 -
View Entire Book
Orissa Review * June - 2006 A Cult to Salvage Mankind Sarat Chandra The cosmic and terrestrial : both realities are The Hindu inclusiveness is nowhere as reflected in the Jagannath cult of Orissa. The evident as in the rituals of Lord Jagannath. Even cosmic reality of the undying spirit which romance is not excluded in the deity's schedule: abides, endures and sustains; the cosmic reality Once in a week the God is closeted with his of birth and death, as well as the beauty and consort Laksmi (in the ritual Ekanta). The refinement of the terrestrial world are mirrored Sayana Devata golden sculpture used in the in this all-inclusive mid-night ritual after the religious practice. "The Bada Singhara Dhupa, is visible and invisible both not only suggestive but worlds meet in man", even explicit. sang the British poet T.S.Eliot in the Four Over a year Lord Quartets. We may say Jagannath, like human that the Jagannath cult is beings, is engaged in designed to reflect both multification activities. the visible, this-worldly On one occasion realities as well as the (Banabhoji Besha) He cosmic phenomena. sets out on a picnic trip, Hence, the cult reflects a to an idyllic forest land, life style of a god who has which is suggestive of the numerous human God's love for natural attributes. beauty. On the other occasions (seven times in a year), the Lord goes This makes the God and the cult unique. for hunting expeditions. During the summer Several traits characterize the God: the everyday rituals of bathing, brushing of teeth, he goes for boat rides for twenty-one days dressing-up and partaking of food materials. -
Shankara's Jnana Yoga Talk Jan 6 2019
VEDANTA CENTER OF ATLANTA Br. Shankara Adi Shankaracharya’s Jnana Yoga January 6, 2019 GOOD MORNING AND WELCOME… ANNOUNCEMENTS •Next Saturday is Seva Saturday for January. We REALLY needed your help next week — there is still a LOT to get done to prepare the Center for Winter. Those of you who hear our request this morning, and do not manage to come next Saturday — consider this: You rightfully expect a great deal from this Center. Please give some serious thought to how much you contribute to its success. We truly DO need your service! •We will celebrate Sw. Vivekananda’s birthday on n the last Sunday of this month — January 27th. Usual schedule for pujas: 11am-12:30pm in the Chapel, etc. CHANT • SONG • WELCOME • TOPIC Adi Shankaracharya’s Jnana Yoga January is a month for study of Jnana Yoga (Advaita Vedanta). As a jnana yogi, you Shankara’s Jnana Yoga !1 of !6 January 6, 2019 practice discrimination, reason, detachment, and satyagraha (insistence on Truth). Your goal is freedom from limitation (mukti). Our teachers say that all miseries in life are caused by seeing inaccurately. An earnest and persistent jnani may break through this misapprehension (maya) and see only the Divine Presence everywhere, in everything and everyone. Some definition of terms: • Brahman, the source of Being, beyond time, space and causation (TS&C); and therefore, beyond thought nd speech (nirguna Brahman). • God/Goddess, Creator, Sustainer and Destroyer of the Universe, ruler of TS&C; the power and being of Brahman, made manifest (saguna Brahman). • Maya, the relative reality we experience, made of TS&C; it is this hypnotic dream of life that ever distracts us from the Shankara’s Jnana Yoga !2 of !6 January 6, 2019 Knowledge of our True Original Nature, which is Brahman. -
Global Humanities Institute Report on Learning Opportunities for the Humanities in China, India and El Salvador July 1, 2013 Gr
Global Humanities Institute Report on Learning Opportunities for the Humanities in China, India and El Salvador July 1, 2013 Greg Malveaux, PhD Coordinator, Study Abroad Professor, English Montgomery College 51 Mannakee Street Rockville, MD 20805 [email protected] The Global Humanities Institute is a new globalization project of Montgomery College, funded in part through a challenge “Bridging Cultures” grant by the National Endowment of the Humanities. Our purpose is to support the systematic integration of other cultures and countries to the study of the humanities. Our project includes faculty training and support of teaching, cultural community engagement, research and scholarly work, and scholarly exchanges abroad as we travel to China, India, and el Salvador. We invite you to join us as we work to meet the imperative goal of preparing students for a global future. To help us meet our challenge, contact the Montgomery College Foundation at (240) 567-7900 or go to www.montgomerycollege.edu/onlinegiving. TABLE OF CONTENTS Page Background ................................................................................................................... 3 STATE OF HUMANITIES AND GLOBAL HUMANITIES IN CHINA .................................... 3 Current Theories and Curriculum ........................................................... Anti-poverty Theory ....................................................................... Poor Theory .................................................................................. -
M.A. Education
PHILOSOPHICAL AND SOCIOLOGICAL PERSPECTIVES OF EDUCATION MA [Education] First Year MAEDN - 401 RAJIV GANDHI UNIVERSITY INTRODUCTION Philosophy, science and education have been very important components to develop and enrich the personality of individuals and citizens of a country. Philosophy develops a high degree of control over own powers and actions. Philosophers have, therefore, earned much respect and credibility throughout history. Philosophical and Sociological Perspectives of Education is divided into two parts–one that deals with the philosophical perspectives and the second which examines the sociological perspectives. Sociology, according or Duncan, is the scientific study of dynamic processes of interactions of person and the patterns these form in relation to biological, psychological and cultural influences. Thus, sociology studies social phenomena, social organizations and cultural patterns. It seeks to discover the laws that govern social relations and the forces that develop the personality of the individual. As you know, the book is divided into two parts. the part concerning sociological perspectives deals with various aspects of educational sociology–the social context of education, agents of socialization, the impact of social groups on education systems, the close relationship between education and culture, social stratification and the function of education as an instrument of social change. Social interaction is the foundation of society. The book discusses the development of groups and the characteristics of group dynamics. Numerous thinkers have put forward various theories of socialization; some of the important theories are discussed in this book. This book–Philosophical and Sociological Perspectives of Education– has been designed keeping in mind the self-instruction mode (SIM)format and follows a simple pattern, wherein each unit of the book begins with the Introduction followed by the Unit Objectives for the topic. -
1 Unit 1 Introduction to the Upanishads
UNIT 1 INTRODUCTION TO THE UPANISHADS Contents 1.0 Objectives 1.1 Introduction 1.2 The Brahmanas Vs. the Upanishads – clash of classes? 1.3 Meaning of the Upanishads. 1.4 The form 1.5 Heterogeneity in thought. 1.6 Farewell to the vedic gods. 1.7 Unity in diversity. 1.8 The irrelevance of Bhakti. 1.9 The Analysis of mind. 1.10 Moksha and knowledge or realization 1.11 Let Us Sum Up 1.12 Key Words 1.13 Further Readings and References 1.14 Answers to Check Your Progress 1.0 OBJECTIVES In this unit: you will become familiar with the general tenor of the Upanishads you are expected to recognize the differences between the Vedas and the Upanishads, not only in content but also in spirit you should be able to notice various philosophical and primitive scientific issues, which have found place in the Upanishads you should be in a position to understand that philosophy is not merely an intellectual exercise in India, but also a guiding factor in human life 1.1 INTRODUCTION The Upanishads mark the concluding parts of the Vedic literature. In two different senses the Upanishads are called ‘Vedanta’. The first statement is one meaning. Vedanta also means the culmination of the Vedic thought. In our study of Unit, we learnt that the Vedic thought began with the age of Mantras and in the course of evolution it passed through two more stages; the 1 Brahmanas and the Aranyakas. While the text and the spirit of the Brahmanas did not really make any advance over the age of Mantras, the subsequent stage, i.e., the Aranyakas applied corrective measure.