DOCSLIB.ORG

Kasvotusten Sri Ramana Maharshin Kanssa 2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Kasvotusten Sri Ramana Maharshin Kanssa 2 1 KASVOTUSTEN SRI RAMANA MAHARSHIN KANSSA 2 Oodi Sri Ramana Maharshille Ikuisuudella on kuluneet ihmiskasvot, Supistunut lyhyeen ihmishetkeen, Katso, Kuolemattomasta on tullut ihminen, Itsensä-sitonut olio ajassa ja paikassa. Harindranath Chattopadhyaya s. 63-4 3 KASVOTUSTEN SRI RAMANA MAHARSHIN KANSSA 202 Henkilön Lumoavia ja Ylentäviä Muistelmia Koonnut ja Muokannut Professori Laxmi Narain Päätoimittaja, Sri Ramana Jyothi (Sri Ramana Kendramin Kuukausittainen Lehti, Hyderabad) (Entinen Dekaani, Kaupankäynnin tiedekunta, Liikkeenjohdon Yksikön Perustajajäsen Johtaja ja Professori, Osmanian Yliopisto, Hyderabad.) Esipuhe: Padma Vibhushan Dr. T. N. Chaturvedi Karnatakanin Entinen Kuvernööri 2009 Sri Ramana Kendram, Hyderabad 4 @ Sri Ramana Kendram, Hyderabad Julkaisija: Sri Ramana Kendram 2-2-1109/A Batkammakunta Sivam Road, Hyderabad - 500 013. Phone: (040) 2742 4092 Ensimmäinen painos: 2005 Uusintapainos, jossa on laajennettu hakemisto: 2007 Toinen painos: 2009 Hinta: 250 Rupiaa Tämän kirjan sisältämää materiaa voidaan vapaasti käyttää missä tahansa muodossa, sisältää myös kääntämisen, edellyttäen, että Puheenjohtajalle, Sri Ramana Kendram, Hyderabad, ilmoitetaan siitä. ISBN: 81-903538-0-2 Jakelut: Jaico Publishing House E-mail: [email protected] Motilal Banarsidass Publishers E-mail: [email protected] Saatavilla myös Sri Ramana Kendramista, edellä mainitusta osoitteesta, satsangojen jälkeen 9-10,30 sunnuntaisin. Kansikuva (1948): Sri Ramana Maharshi – Ylivuotava Ilo ja Ikuinen Rauha Painettu: Sai Security Printers Pvt. Ltd. 152, DLF, Industrial Area, Faridabad - 121 003 (Haryana) Phone : 0129-2272277 Fax : 0129-2256239 E-mail: [email protected] 5 ESIPUHE ENSIMMÄISEEN PAINOKSEEN Seuraavat sivut sisältävät sadankuudenkymmenen (160) henkilön ensi kä- den kokemuksia, johon sisältyy 28 ulkomaalaista eri puolilta maailmaa, jotka vie- railivat / olivat vuorovaikutuksessa Sri Ramana Maharshiin (1879-1950). Osalla näistä henkilöistä oli myös mahdollisuus palvella häntä / elää hänen kanssaan. Kirja tarjoaa kattavan, ei tyhjentävän, tallenteen tällaisista kokemuksista. Luku 160 on laajuus, johonka me voisimme mennä! Maharshin armosta hyötyjien määrä, kun hän oli kuolevaisessa muodossa, on erittäin suuri, mutta rajoitteena, kuten tavallisesti, oli henkilöiden taipumusten ja innostuksen puute kirjoittaa muistiin tapahtumaa. Olemme todella kiitollisia kirjoittajalle, joka jättää jälkeensä Ashramissa käyntiensä / yöpymistensä koke- musten tallenteen. Muistelmat kertovat Maharshin filosofiasta, hänen opetuksistaan ja hänen rakkaudestaan kaikkiin eläviin olentoihin, myös eläimiin ja kasveihin. Ne paljasta- vat miten vilpittömät etsijät tunsivat Maharshin silmien vastustamattoman valon vaikutuksen, joka tunkeutui heidän sisimpäänsä ja miten myös rauha ja autuus vä- littivät taivaallista värinää, jonka Maharshi läsnäolo vapautti. Useat selostukset kirjassa tuovat Maharshin esiin täydellisenä olentona, ih- misiin luonnostaan kuuluvista vastustamattomista ja heikentävistä vriteistä (taipu- muksista) huolimatta. Tämä on todellakin ainutlaatuista, koska jopa meidän ava- tarimme eivät aina ylittäneet olomuotonsa rajoitteita. Monet kuvaukset tekstissä saavat meidät tuntemaan, että jivanmukta (vapautunut vaikka vielä fyysisessä ke- hossa) ja sthitaprajna (vakaan viisauden henkilö), kuten pyhissä kirjoituksissam- me visioidaan, eivät ole pelkkiä käsitteitä, vaan todellisuutta, jonka Maharshi to- distaa oikeaksi. Maharshille vuodatetut ylistykset, jonka osallistujat ilmaisevat lukijalle, palauttavat mieleen Einsteinin historiallisen kunnianosoituksen Mahatma Gand- hille: 'Tulevat sukupolvet tuskin uskovat, että tällainen yksilö koskaan, veressä ja lihassa, käveli tämän maan päällä.' Näiden sivujen lukija huomaa, että henkisyys ei ole jotain epämääräistä ja epävarmaa, vaan todellista ja paljastunut ilmaistuna Maharshissa. Teksti tarjoaa syvää ymmärrystä elämän lukemattomiin ulottuvuuksiin Maharshin ashrameissa Arunachala-vuorella ja sen läheisyydessä. Se auttaa meitä myös ymmärtämään Maharshin filosofiaa, joka on saavutettavissa Itseoivalluksel- la, joka perustuu pitkäjänteiseen ja intensiiviseen itsetutkiskeluun peruskysymyk- 6 sellä – Kuka minä olen? Se on pohjimmiltaan sama lähestymistapa, jonka ylistetty kreikkalainen filosofi Sokrates (469-399 eKr) lausui – ’Ihminen, tunne itsesi. Tutkimaton elämä ei ole elämisen arvoista.' Tässä esitetyt muistelmat eivät ole erityisessä järjestyksessä ja ne ovat toi- sistaan riippumattomia. Ne alkavat kirjoittajan lyhyellä henkilökuvalla, joka kuu- lostaa monissa tapauksissa rajoitetulta, joka johtuu tiedon puutteesta. Tämä johtuu siitä, että monet kannattajat ovat valinneet itsensä vähättelemisen perinteen. Kirjoittajien näkemyksiä ja kokemuksia on paikoittain muokattu, jotta esi- tyksestä saataisiin terävä ja tarkka. Tekstissä jotkin lauseet, jotka merkitsevät Maharshin ylevää tilaa, on lihavoitu, instanssissamme. Sana 'Ashram', kun se viittaa Sri Ramanasramamiin, merkitään 'A'. Monet kirjoittajat ovat kunnioittavasti viitanneet Sri Ramanaan Bhagava- nina, arvonimi, jolla hänet tunnettiin laajalti elämänsä aikana. Jotkut kirjoittajat ovat myös käyttäneet isoja kirjaimia, esim., Hän tai Hänen, kun viitataan Mahars- hiin. Teksti perustuu lähes kokonaan Sri Ramanasramamin julkaisuihin Tiru- vannamalaissa; Ramana Maharshin Oppimisen keskukseen Bangaloressa; David Godman kolmiosaiseen Power Of Presence – Muunnos kirjasta Sri Ramana Ma- harshin Kohtaamisia (Encounters with Sri Ramana Maharshi). Tunnemme syvää kiitollisuudenvelkaa näille lähteille heidän luvastaan käyttää aineistoa. Lopun Sanastolla on tavoitteena selvittää ei-englanninkielisiä, kursivoituja sanoja. Se sisältää myös lyhyitä huomautuksia tärkeistä sanskritin ja tamilin sa- noista, joihin on viitattu tekstissä. Käytetyn materian lähteen viitetiedot varuste- taan lähteen yksityiskohdilla kussakin tapauksessa (ei mukana!). Tätä seuraa Osallistujien aakkosellinen luettelo (ei mukana!). Hakemistoa edeltää kokoelma Kunnianosoituksia, jotka vuodatettiin Sri Ramanan ylle, joka näytti uhmaavan kaikkia kiittelyjä ja ylistyksiä. Olen kiitollinen Padma Vibhushanille awardee Dr. T.N. Chaturvedille, Karnatakan kuvernöörille ja entiselle Intian kirjanpitäjälle ja yleistarkastajalle, joka hyväksyi pyyntöni kirjoittaa Esipuhe. Olen kiitollinen Dr. V. Ramadas Murthylle hänen huolellisesta oikoluvus- taan ja SMT. Lalitha Krithivasanille, Sri V. Krithivasanille, Sri N.S. Ramamoha- nille, Sri P.S. Sundaramille, Sri C.R.P. Settylle, Prof. Shiv K. Kumarille, Prof. M. Sivaramakrishnalle, Sri David Godmanille, Sri J. Jayaramanille, Dr. Sushma Na- rayanille ja muille heidän avustaan tämän kirjan valmistelussa. Kiitän vilpittömästi Sri N.S. Ramamohania ja Smt. Uma Sudhakar Rayalaa – meidän Kendramimme vaatimattomia ja vilpittömiä kannattajia, Sri Nrupender 7 Raoa, puheenjohtajaa, Pennar Industries Ltd., Hyderabad ja tytärtäni Dr. Sushma Narayania, lastenlääkäriä Delhissä, kirjan tuotantokustannusten rahoituksesta. Kaikkein eniten kiitosta kaikille heille, jotka eivät halunneet tulla tunnistetuiksi. Kirjan painatuskustannukset on lahjoittanut Sri Ramanalle entinen opiske- lijani Sri Vijay R. Raghavan Sai Security Printers Ltd:stä, New Delhistä, joka an- saitsee vilpittömät kiitokseni. Kirjassa olevat valokuvat on lahjoittanut Sri Ramanalle minun vävyni Shri Sanjiv Narayan, mistä olen kiitollinen hänelle (ei mukana!). Tämä kirja on nöyrä lahja Sri Ramana Maharshin jalkojen juu- reen hänen 125th jayantinaan, joka on myös Sri Ramana Kendramin Hopeajuhlavuosi, Hyderabadissa. Laxmi Narain ([email protected]) Muistiinpanot: 1. Chinnaswamy alias Niranjanananda Swami oli Sri Ramanasramamin sarvadhi- kari (pääjohtaja), Tiruvannamalaissa vuodesta 1928 vuoteen 1953. Tällä hetkellä Ashramin päällikkö on nimeltään 'Presidentti'. Sri Ramana Maharshi, joka saavutti mahanirvanan huhtikuussa 1950, on edelleen ainoa hengellinen johtaja. 2. Sri Ramanasramam on julkaissut neljännesvuosittain Mountain Pathia vuodesta 1964 lähtien. Lehteä Call Divine, joka on omistettu Sri Ramana Maharshille, jul- kaistiin Bombaysta, ilmestyi ensimmäisen kerran 1952 ja lopetti ilmestymisen 1975. 3. David Godman, britti, joka teki Tiruvannamalaista kotinsa vuonna 1976, on an- tanut huomattavan ja arvokkaan panoksensa Sri Ramanan kirjallisuuteen. Ashramin verkkosivu on: www.sriramanamaharshi.org 8 ESIPUHE TOISEEN PAINOKSEEN 42 muistelman lisääminen tekee yhteismääräksi 202 (101 + 101). On vai- keaa saada aikaan heidän, joilla oli etuoikeus olla Sri Ramana Maharshin lähei- syydessä, vaikutelmista, tunteista ja kokemuksista kattava kokoelma. Tähän versioon lisätyt kirjoittajat ovat Sri C. Rajagopalachari (no. 192) ja Sri Apa B. Pant (no. 199). Myöhemmin he palvelivat Intian kenraalikuvernöörinä ja Intian edustajana Britanniassa, tässä järjestyksessä. Sri Shankarlal Banker (no. 167), Mahatma Gandhin läheinen työtoveri, ilmoitti säännöllisesti ylentäviä koke- muksiaan Mahatmalle. Viidestä ulkomaalaisesta yksi oli Iso-Britanniasta (no.173), toinen Ranskasta (no.175) ja kolmas Puolasta (no. 194). Kaksi oli USA:sta (no:t. 163 ja 198), jotka pysyivät Ashramissa kolme vuotta, ja toinen heistä (Sri Robert Adams) omistautui saarnaamaan Sri Ramana filosofiaa takaisin kotiseudulle. Muistelmat tarjoavat käsityksen 1900-luvun Maharshin hengellisestä kor- keudesta, joka oli itsetuhoutumisen henkilöitymä ja joka puhui hiljaisuuden kaut- ta. Brittiläinen toimittaja kirjaa, 'Pidän hänestä suuresti, koska hän on niin yksin- kertainen ja vaatimaton, kun aidon suuruuden ilmapiiri lepää niin selvästi hänen ympärillään.'
Load more

Recommended publications
  • Bulletin Journal of Sport Science and Physical Education
    International Council of Sport Science and Physical Education Conseil International pour l‘Education Physique et la Science du Sport Weltrat für Sportwissenschaft und Leibes-/Körpererziehung Consejo International para la Ciencia del Deporte y la Educatión Física Bulletin Journal of Sport Science and Physical Education No 71, October 2016 Special Feature: Exercise and Science in Ancient Times freepik.com ICSSPE/CIEPSS Hanns-Braun-Straße 1, 14053 Berlin, Germany, Tel.: +49 30 311 0232 10, Fax: +49 30 311 0232 29 ICSSPE BULLETIN TABLE OF CONTENT 2 TABLE OF CONTENTS TABLE OF CONTENTS ......................................................................................................... 2 PUBLISHER‘S STATEMENT .................................................................................................. 3 FOREWORD ......................................................................................................................... 4 Editorial Katrin Koenen ...................................................................................................... 4 President‘s Message Uri Schaefer ....................................................................................................... 5 Welcome New Members ................................................................................... 6 SPECIAL FEATURE: Exercise and Science in Ancient Times Introduction Suresh Deshpande .............................................................................................. 8 Aristotelian Science behind Medieval European Martial
    [Show full text]
  • Conversaciones Con Sri Ramana Maharshi (Tomo I)
    Comparta este documento si lo desea, pero hágalo siempre de forma GRATUITA. CONVERSACIONES CON Sri Ramana Maharshi (Tomo I) Conversaciones con Sri Ramana Maharshi (Tomo I) PREFACIO Estas «Conversaciones», publicadas originalmente en tres tomos, se presentan ahora en uno solo. No hay dudad de que la presente edición será recibida por los aspirantes del mundo entero con la misma veneración y respeto que la anterior. Éste no es un libro para leerlo a la ligera y dejarlo de lado; está destinado a proporcionar una guía infalible al creciente número de peregrinos que marchan hacia la Luz Sempiterna. Nuestra profunda gratitud hacia Sri Munagala S. Venkataramiah (actualmente, Swami Ramanananda Saraswati) por el registro que ha conservado de las «Conversacio- nes» que abarca un periodo de cuatro años, desde 1935 a 1939. Aquellos devotos que tuvieron la buena fortuna de ver a Bhagaván Sri Ramana, al leer estas «Conversacio- nes», las rememorarán naturalmente, y recordarán con deleite sus propios registros mentales de las palabras del Maestro. A pesar del hecho de que el gran Sabio de Aruna- chala enseñaba la mayor parte del tiempo a través del silencio, instruía también a través del habla, y eso igualmente, con lucidez y sin desconcertar ni confundir las mentes de quienes lo escuchaban. Uno hubiera deseado que todas las palabras que pronunció se hubieran conservado para la posteridad. Pero tenemos que estar agradecidos por las conversaciones que se han registrado. Se encontrará que estas «Conversaciones» arrojan luz sobre los «Escritos» del Maestro y, probablemente, lo mejor sea estudiarlas junto con los «Escritos», cuyas traducciones es posible obtener.
    [Show full text]
  • THE UNIVERSITY of CENTRAL OKLAHOMA Edmond, Oklahoma Jackson College of Graduate Studies
    THE UNIVERSITY OF CENTRAL OKLAHOMA Edmond, Oklahoma Jackson College of Graduate Studies The Effects of Samatva Yoga on Perceived Stress among University Students in the Midwest A THESIS SUBMITTED TO THE GRADUATE FACULTY in partial fulfillment of the requirements for the degree of MASTERS OF SCIENCE By Avy M. Doran Edmond, Oklahoma 2011 COPYRIGHT By Avy M. Doran December 2011 ii Acknowledgements I want to thank Dr. C. Diane Rudebock, Dr. Melissa Powers, and Dr. Jill Devenport for all their guidance, insightfulness, and time. Having the help of a knowledgeable and forthright thesis committee made the thesis process run smoothly. I also want to thank the Department of Kinesiology and Health Studies at the University of Central Oklahoma. Without the assistance of several department faculty and staff, it would have been more difficult to accomplish my goals in such a short time. Your efforts are truly appreciated! iv Abstract The purpose of this study was to determine the effects of Samatva yoga on perceived stress among university students in the Midwest. Criteria for participants included that participants were students at a University located in a metropolitan area and enrolled in two sections of the 2011 fall yoga courses. The comparison group included participants from the two different universities enrolled in a fall 2011 weight training courses. Weight training was chosen as the comparison group because it was the most closely related form of exercise to yoga. Demographic data were collected on participants before the questionnaires were administered. The questionnaires, Perceived Stress Scales (PSS) and Revised Life Orientation Test (LOT-R) instruments which measure stress and optimism were administered as a pre-test to university students enrolled in yoga and weight training for the fall 2011 semester.
    [Show full text]
  • Katarzyna Byłów-Antkowiak Phd Thesis
    "OTHERS BEFORE SELF" : TIBETAN PEDAGOGY AND CHILDREARING IN A TIBETAN CHILDREN'S VILLAGE IN THE INDIAN HIMALAYA Katarzyna Byłów-Antkowiak A Thesis Submitted for the Degree of PhD at the University of St Andrews 2017 Full metadata for this item is available in St Andrews Research Repository at: http://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/11352 This item is protected by original copyright “Others Before Self”: Tibetan Pedagogy and Childrearing in a Tibetan Children’s Village in the Indian Himalaya Katarzyna Byłów-Antkowiak This thesis is submitted in partial fulfilment for the degree of PhD at the Department of Social Anthropology, School of Philosophical, Anthropological and Film Studies, University of St Andrews July 2016 1. Candidate’s declarations: I, Katarzyna Byłów-Antkowiak hereby certify that this thesis, which is approximately 74 500 words in length, has been written by me, and that it is the record of work carried out by me, or principally by myself in collaboration with others as acknowledged, and that it has not been submitted in any previous application for a higher degree. I was admitted as a research student in September 2010 and as a candidate for the degree of PhD Social Anthropology in September 2010; the higher study for which this is a record was carried out in the University of St Andrews between 2010 and 2016 (part-time). Date …… signature of candidate ……… 2. Supervisor’s declaration: I hereby certify that the candidate has fulfilled the conditions of the Resolution and Regulations appropriate for the degree of PhD Social Anthropology in the University of St Andrews and that the candidate is qualified to submit this thesis in application for that degree.
    [Show full text]
  • The Mahabharata Epic, Its Translations and Its Influence on Polish Intellectual Circles and General Readers
    Iuvenilia Philologorum Cracoviensium, t. V Źródła Humanistyki Europejskiej 5 Kraków 2012, Wydawnictwo Uniwersytetu Jagiellońskiego ISBN 978-83-233-3465-1, ISSN 2080-5802 IWONA MILEWSKA Instytut Orientalistyki UJ The Mahabharata Epic, Its Translations and Its Influence on Polish Intellectual Circles and General Readers The Mahabharata, one of the two most famous Indian or, to be more precise, Sanskrit epics, is up till modern days not fully known to Polish intellectuals nor to general readers. It is, among other reasons, due to the lack of its comprehen- sive translation into Polish. Even if the general information about Sanskrit literature, and in particular about the epics, or the Mahabharata, was circulating throughout Europe since the turn of 18th and 19th centuries, its way to Poland was a long one. Nowadays in Poland it is obviously easier to find competent information on India and its literature but still in most cases the detailed descriptions of the Ma- habharata epic are included in books directed to specialists rather than to gen- eral readers not to mention fragments of its direct translations into Polish which are till now extremely rare. It is known that the Europeans became deeply interested in India when the British started to be present there. They were the first to raise the interest in their literature. In this context such names as William Jones, Charles Wilkins or Henry Thomas Colebrooke should be mentioned. Their works, mostly of linguistics character, started to circulate in Europe at the turn of 18 and 19th centuries. In France one of the first scholars who focused also on India was A.
    [Show full text]
  • Wanda Dynowska-Umadevi: a Biographical Essay Mircea Eliade: the Romanian Roots, 1907–1945 Theosophy in the Nineteenth Century: an Annotated Bibliography
    Theosophical History A Quarterly Journal of Research Volume V, No. 3 July 1994 ISSN 0951-497X THEOSOPHICAL HISTORY A Quarterly Journal of Research Founded by Leslie Price, 1985 Volume V, No. 3 July 1994 EDITOR of Emanuel Swedenborg to give but a few examples) that have had an influence James A. Santucci on or displayed an affinity to modern Theosophy. California State University, Fullerton The subscription rate for residents in the U.S., Mexico, and Canada is $14.00 (one year) ot $26.00 (two years). California residents, please add $1.08 (7.75%) sales tax onto the $14 rate or $2.01 onto the $26 rate. For residents outside North ASSOCIATE EDITORS America, the subscription rate is $16.00 (one year) or $30.00 (two years). Air mail Robert Boyd is $24.00 (one year) or $45.00 (two years). Single issues are $4.00. Subscriptions may also be paid in British sterling. All inquiries should be sent to James John Cooper Santucci, Department of Religious Studies, California State University, Fuller- University of Sydney ton, CA 92634-9480 (U.S.A.). Second class postage paid at Fullerton, California 92634. POSTMASTER: Send address changes to Theosophical History (c/o James April Hejka-Ekins California State University, Stanislaus Santucci), Department of Religious Studies, California State University, Fullerton, CA 92634-9480 Jerry Hejka-Ekins The Editors assume no responsibility for the views expressed by authors in Nautilus Books Theosophical History. Robert Ellwood * * * * * * * * * * * * * * * * * * * University of Southern California GUIDELINES FOR SUBMISSION OF MANUSCRIPTS Joscelyn Godwin 1 The final copy of all manuscripts must be submitted on 8 ⁄2 x11 inch paper, Colgate University 1 4 double-spaced, and with margins of at least 1 ⁄ inches on all sides.
    [Show full text]
  • Translator, Publisher, Ambassador: Wanda Dynowska and Her Indo-Polish Library
    Translator, Publisher, Ambassador: Wanda Dynowska and Her Indo-Polish Library Zofia Ziemann Ewa Dębicka-Borek Jagiellonian University The paper discusses the life and work of Wanda Dynowska aka Umadevi (1888- 1971), a Polish theosophist, social activist, journalist, poet, translator and editor, who settled in India in 1935, becoming a tireless promoter of Polish-Indian cultural relations. She translated the Bhagavad Gita into Polish, and in 1944 established (with Maurycy Frydman) the Indo-Polish Library/Biblioteka Polsko-Indyjska, a publishing house which brought out reference works on Indian religion and culture and literary anthologies, translated from Polish into English and from India’s many languages (Sanskrit, Hindi, Bengali, Tamil, Gujarati) into Polish, mostly via a third language. Although Dynowska is remembered in both her home countries, her translation and publishing work has been taken for granted and never examined to date. Based on yet unresearched archive material (correspondence and personal papers), as well as the translated texts, including their paratextual framing, the authors present Dynowska as an intercultural agent, placing her activity in the context of the Polish- Indian-British historical, cultural and political relations. Particular attention is paid to how she deliberately constructed and promoted the images of Poland and India, seeing a special affinity between the two nations oppressed by powerful empires: Russia and Britain. Dynowska’s unique enterprise of bringing together two distant cultures (semi/peripheral in Heilbron’s terms) by “building a bridge of books between the soul of India and Poland” (as she herself put it) was undoubtedly a commendable effort, but it also be seen as a site of manipulation.
    [Show full text]
  • Vol139no07 Apr2018
    Text of Resolutions passed by the General Council of the Theosophical Society Freedom of Thought As the Theosophical Society has spread far and wide over the world, and as members of all religions have become members of it without surrendering the special dogmas, teachings and beliefs of their re- spective faiths, it is thought desirable to emphasize the fact that there is no doctrine, no opinion, by whomsoever taught or held, that is in any way binding on any member of the Society, none which any member is not free to accept or reject. Approval of its three Objects is the sole condition of membership. No teacher, or writer, from H. P. Blavatsky onwards, has any authority to impose his or her teachings or opinions on members. Every member has an equal right to follow any school of thought, but has no right to force the choice on any other. Neither a candidate for any office nor any voter can be rendered ineligible to stand or to vote, because of any opinion held, or because of membership in any school of thought. Opinions or beliefs neither bestow privileges nor inflict penalties. The Members of the General Council earnestly request every member of the Theosophical Society to maintain, defend and act upon these fundamental principles of the Society, and also fearlessly to exercise the right of liberty of thought and of expression thereof, within the limits of courtesy and consideration for others. Freedom of the Society The Theosophical Society, while cooperating with all other bodies whose aims and activities make such cooperation possible, is and must remain an organization entirely independent of them, not committed to any objects save its own, and intent on developing its own work on the broadest and most inclusive lines, so as to move towards its own goal as indicated in and by the pursuit of those objects and that Divine Wisdom which in the abstract is implicit in the title ‘The Theosophical Society’.
    [Show full text]
  • 1. LETTER to WANDA DYNOWSKA Your Letter. You Are Suspicious
    1. LETTER TO WANDA DYNOWSKA NEW DELHI, July 7, 1947 MY DEAR UMA, Your letter. You are suspicious. Sardar is not so bad as you imagine. He has no anti-European prejudice. Don’t be sentimental but deal with cold facts and you will succeed. My movement is uncertain. You will come when I am fixed up somewhere. Love. BAPU From a copy: Pyarelal Papers, Courtesy: Pyarelal 2. LETTER TO DR. D. P. GUPTA NEW DELHI, July 7, 1947 DEAR DR. GUPTA, Your letter.1 Faith to be faith stands all trials and thanks God. Are not the prayers of your Muslim neighbours sufficient encoura- gement for you to persist in well-doings? Yours sincerely, M. K. GANDHI From a photostat: C. W. 10570 1 The addressee, whose son had suffered injuries at the hands of Muslim rioters, had written that he could no longer have any faith in the doctrine of winning one’s enemy by love notwithstanding the sympathetic attitude of Muslim neighbours who prayed for his son’s recovery. VOL. 96 : 7 JULY, 1947 - 26 SEPTEMBER, 1947 1 3. LETTER TO ABDUL GHAFFAR KHAN [July 7, 1947]1 DEAR BADSHAH, No news from you. I hope you had my long letter and that you have acted up to it. Your and my honour is involved in strict adherence to non-violence on our part in thought, work and deed. No news up to now (9.30) in the papers.2 Love. BAPU Mahatma Gandhi—The Last Phase, Vol. II, pp. 279–80 4. MESSAGE TO KINDERGARTEN SCHOOL July 7, 1947 Are all the Bal Mandirs which are coming up these days worthy of the name? This is a question to be considered by all who are interested in children’s.
    [Show full text]
  • Aghoreshwar Bhagawan Ram and the Aghor Tradition
    Syracuse University SURFACE Maxwell School of Citizenship and Public Anthropology - Dissertations Affairs 12-2011 Aghoreshwar Bhagawan Ram and the Aghor Tradition Jishnu Shankar Syracuse University Follow this and additional works at: https://surface.syr.edu/ant_etd Part of the Archaeological Anthropology Commons Recommended Citation Shankar, Jishnu, "Aghoreshwar Bhagawan Ram and the Aghor Tradition" (2011). Anthropology - Dissertations. 93. https://surface.syr.edu/ant_etd/93 This Dissertation is brought to you for free and open access by the Maxwell School of Citizenship and Public Affairs at SURFACE. It has been accepted for inclusion in Anthropology - Dissertations by an authorized administrator of SURFACE. For more information, please contact [email protected]. Abstract Aghoreshwar Mahaprabhu Baba Bhagawan Ram Ji, a well-established saint of the holy city of Varanasi in north India, initiated many changes into the erstwhile Aghor tradition of ascetics in India. This tradition is regarded as an ancient system of spiritual or mystical knowledge by its practitioners and at least some of the practices followed in this tradition can certainly be traced back at least to the time of the Buddha. Over the course of the centuries practitioners of this tradition have interacted with groups of other mystical traditions, exchanging ideas and practices so that both parties in the exchange appear to have been influenced by the other. Naturally, such an interaction between groups can lead to difficulty in determining a clear course of development of the tradition. In this dissertation I bring together micro-history, hagiography, folklore, religious and comparative studies together in an attempt to understand how this modern day religious-spiritual tradition has been shaped by the past and the role religion has to play in modern life, if only with reference to a single case study.
    [Show full text]
  • 1 UNIT 2 INDIAN SCRIPTURES Contents 2.0 Objectives 2.1
    UNIT 2 INDIAN SCRIPTURES Contents 2.0 Objectives 2.1 Introduction 2.2 The subject matter of Smriti 2.3 Mythology 2.4 Vedangas 2.5 Epics 2.6 Let Us Sum Up 2.7 Key Words 2.8 Further Readings and References 2.9 Answers to Check Your Progress 2.0 OBJECTIVES In this unit, you are exposed to the sources of Indian culture. However, the study material excludes prominent texts like the Vedas (also called Sruti) sources of the Buddhism and the Jainism since there are other units reserved for these sources. This unit, therefore, includes only the following: smriti, mythology vedangas and epics Since they only belong to the periphery of philosophy, mere cursory reference will suffice. 2.1 INTRODUCTION The word „smriti’ means „that which is in memory.‟ The texts, which are called „smriti’, appeared in written form at the initial stage itself because it was not regarded as blasphemy to put it in written form unlike sruti. The age of smriti, followed the age of Vedas. Since the Vedic period stretches to several centuries, it is also likely that smriti might have appeared during the closing period of the Vedas. Consequently, all smritikaras (the founders of smriti) claimed that their works drew support from the Vedas and also that their works are nothing more than clarifications of the Vedas. However, we can easily discern in smritis lot of variations from Vedas. Evidently, such deviations do not get any support from the Vedas. 2.2 THE SUBJECT MATTER OF SMRITI 1 Smriti is also known as Dharma Shasthra, which means code of conduct.
    [Show full text]
  • Talks with Ramana Maharshi
    Talks with Sri Ramana Maharshi Volume III 3rd January, 1938 Talk 439. D.: Rama asks: “Brahman being Pure, how can maya arise from Him and veil Him also? “Vasishta replies: “In pure mind associated with strong dispassion this question will not arise.” Of course in advaita (non-dualistic) philosophy there can be no place for jiva, Isvara and maya. Oneself sinking into the Self, the vasanas (tendencies) will entirely disappear, leaving no room for such a question. M.: The answers will be according to the capacity of the seeker. It is said in the second chapter of Gita that no one is born or dies: but in the fourth chapter Sri Krishna says that numerous incarnations of His and of Arjuna had taken place, all known to Him but not to Arjuna. Which of these statements is true? Both statements are true, but from different standpoints. Now a question is raised: How can jiva rise up from the Self? I must answer. Only know Your Real Being, then you will not raise this question. Why should a man consider himself separate? How was he before being born or how will he be after death? Why waste time in such discussions? What was your form in deep sleep? Why do you consider yourself as an individual? D.: My form remains subtle in deep sleep. M.: As is the effect so is the cause. As is the tree so is its seed. The whole tree is contained in the seed which later manifests as the tree. The expanded tree must have a substratum which we call maya.
    [Show full text]