DOCSLIB.ORG

REL 101: R Discussions Friends Who Are Hindus – Cross-Cultural And

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
REL 101: R Discussions Friends Who Are Hindus – Cross-Cultural And REL 101: RELIGIONS OF THE WORLD Discussions Friends who are Hindus – cross-cultural and experience of another religion. Introducing Hinduism Demographics 3rd largest religion in world. Just over 1 billion adherents. Located principally in South Asia. Nepal has 80% Hindu population. Only officially Hindu nation. About 2 million Hindus live in USA. (less than 1%) . Hindu centers. Highly educated community in USA. Current Hindu World View Cyclical view of history and life. Some in West take on some Hindu ideas, but not like Hinduism. Four ages that time passes through. Four Yugas. Found in the writings called the Puranas. Progressive deterioration – dharma is forgotten. We are in the 4th age – Kali Yuga. Mahabharata marks onset of the Kali Yuga. The Ramayana happened in the 3rd age. Theory of expansion and contraction of the universe. Big Bounce Samsara (cycle of birth, death, rebirth) Prothero p136ff & discusses this under philosophical Hinduism p144ff. Not understood as something to be celebrated. The problem. Goal is to escape it. REL 101: RELIGIONS OF THE WORLD Can be reborn as an animal, in hell, in heaven, etc. Atman as animal, human, etc. Mostly in the Puranas. Karma (action) determines rebirth. Atman (soul, or self) That part of the person that is essential to be that person. That which is re-born. Brahman (ultimate being) Pervades and transcends the universe. Cannot be described. Unity between the Brahman and atman. Salt dissolving in water. Questions! What do Samsara, Brahman and Atman say about Hindu understandings of Humanity? About the relationship of humanity to the natural world? Animals? Karma (action) Prothero views as developed first in Vedic religion. Karma is not the result of actions (how it is used in the West). Karma is the actions that will eventually produce a result/effect. Phala is the fruit of the actions (i.e. the result/effect). Physical, mental, emotional, psychological, ritual karma. Your actions (karma) in this life will influence how you are re-born in the next. Moksha (liberation) The goal. The solution. To escape and be liberated from the ‘eternal’ cycle of samsara. One of the Four Aims of Life. REL 101: RELIGIONS OF THE WORLD Prothero’s system Problem: Samsara Goal: Moksha Technique/means: Yogas Examplars: Sadhus, Devoted, Hindu diversity What are some ways that Hinduism is diverse? (p 134-135) Yoga (union/discipline) (SHOW the PPT on Yogas thru Bakhti not the videos) Disciplines. Ways/methods/techniques of obtaining Moksha. Hatha Yoga (yoga of force). Discipline and perfect the body and mind. Esoteric practices. (enemas, magic, etc.) . Hatha Yoga courses at JMU. Karma Yoga. Discipline of correct actions. For Everyone, because everyone must have correct actions. Dharma All-encompassing ideology. Ritual and moral behavior. Law, order, duty, principle, ethics, justice, etc. Dependent somewhat upon one’s varna. Neglect of dharma has bad personal and social consequences. Jnana Yoga. (144-150) . Discipline of knowledge. (gnosis) . Moksha is found through true knowledge of reality, the absolute (Brahman). Truly knowing that the atman and the Brahman are one. REL 101: RELIGIONS OF THE WORLD Maya = illusion; know the real . Especially important in the Upanishads. Taking this path of wisdom means that one’s life Must express the truth of this principle. Live as if no individual self is separate from the rest of reality. Renunciation: giving up attachment Sannyasin, sadhu, etc Truth is within oneself. Bhakti Yoga. (150-164) . Discipline of loving devotion to God or Goddess. Choose your God with whom you establish a loving relationship. Choice most often comes via your context: Region, social, caste, family, etc. Moksha comes through the grace of God, the loving relationship established with the God/Goddess. These are NOT mutually exclusive! . Beginning of temples in southern India. Bhagavad Gita. Devotion to Krishna. Darshan – seeing and being seen by the God. Puja – making offerings to the God. (SHOW Videos) (157-159) Pouring milk. Food offerings. Placing flowers. Using candles and incense Aarti (Sense8 33:08 – 35:37) PW=Jordan90 Questions! . Which of the 4 yoga do you find most appealing? . Why? REL 101: RELIGIONS OF THE WORLD Gods of Hinduism (pp 153-157) Ganesha . Overcome obstacles . Prosperity, new adventures . Local restaurants . Very popular Shiva . Parvati, his wife . Ascetic – sitting cross-legged in Himalayas. Dancing Shiva – energy, creation and destruction. Vishnu . Lakshmi, his wife . Creator and destroyer. Ten Avatars, who come in earth’s darkest times to help. Rama, the 7th avatar of Vishnu Krishna, the 8th avatar of Vishnu Brahma . Sarasvati, his wife Durga . Wife of Shiva. Devi – worship of the Goddess. Paradox Erotic, but detached. Gentile, but heroic. Beautiful, but terrifying. Local goddesses and sankritization. Kali . Standing on Shiva. Wife of Shiva. Personification of Durga’s anger. REL 101: RELIGIONS OF THE WORLD . Anti-status quo element. Symbols . Many arms. An artistic way to depict the many qualities/powers of the gods; they hold items to show these qualities. Feminine appearance. The idea is to show them with very youthful appearance. Blue color. Represents infinity of the sky. Sometimes as living gods – humans take the form of gods! History and Hinduism Where? What? Who? No founder. Multiple influences. Multiple forms. Prothero uses metaphor of rock formation with layers (p 138) Metaphor of a River. Draw on board!!!! Sankritization! . Various ethnic groups and their gods and religious systems are incorporated thru Sanskritization. Challenges to Brahmin-Kshatriya control are incorporated thru Sanskritization. Many streams and rivers converge over time to form Hinduism. Three principle sources of the river! Indus River Valley Civilization (2800 – 1600 BCE) . Rivals Nile, Tigris-Euphrates, Greece, China, etc. Modern day Pakistan and northwestern India. Writing not deciphered. REL 101: RELIGIONS OF THE WORLD . Hints of links to Vedic religion. Dravidian (?) . Indigenous to India? . Migrants? . Linguistically different from Sanskrit and Indo-European. Aryan nomadic groups (2000 – 1300 BCE) . Migration or Invasion? . A people? An idea? What? . Sanskrit language. (Indo-European) Metaphor of banyan tree. Putting down new roots and expanding the tree (1) Vedic Religion (pp 140-143) The Vedas. Written in Sanskrit . The primary Shruti (inspired/revealed) scriptures. Shruti (heard) Without historical context. Inspired, untranslatable, purity, etc. There are 4 Vedas (Rig Veda) . Hymns, instructions for performing rites, spells, etc. 1300 – 900 BCE . Oral text for thousand years. Story of memorization. Explains sacrificial rites, origins, gods, etc. Horse sacrifice (install rulers) Agni – god of fire. The cosmos, the rites and the . Purusha human are held together. Traces still exist Sacrifice maintains the order. Fire pits in temples Nepal sacrifices REL 101: RELIGIONS OF THE WORLD Karma Yoga. Prothero associates Karma Yoga with Vedic Religion (2) Philosophical Hinduism (pp 144-150) Upanishads . More philosophically oriented texts. Ideas of cycle of rebirth and escape (samsara & moksha) . 600 – 200 BCE. Buddhism and Jain (7th to 5th C BCE) . Incorporation, reformulation and reaction. Jain – meditation and renunciation. Mahavira Buddhism – meditation and renunciation. Vedic system would not accept rejection of caste. Asceticism becomes important aspect of Hinduism Meditation becomes important Jnana yoga. (3) Devotional Hinduism (pp 150-164) Bhakti yoga. Loving devotion to a God or Goddess. Smriti (remembered) . Written by human beings. Can be translated. Epics. Mahabharata. (159-162) . Ramayana. (video) (162-164) Puranas. Devotional stories about the Gods/Goddesses. (bhakti) (videos) . Also: law codes, genealogies, cosmologies, guide to ritual and pilgrimage. Promotes the warrior/ruler groups. REL 101: RELIGIONS OF THE WORLD Sutras (sort of like commentaries – further explanations). Laws of Manu. Spell out more detailed rule of proper behavior, caste, etc. Kama Sutra. Kama is the God of love and desire. The text challenges structures of purity. Brahma Sutra, Yoga Sutra, etc. Muslim Empires . Hindu kingdoms in the south. Bakhti becomes stronger and integral part of Hinduism. Monotheism? (4) Modern Hinduism (pp 164-168) British Colonialism. Savage or civilized? . Re-discovering ancient texts. Printing presses. Reacting to scriptural religions. Creation of “Hinduism”. Somewhat as Prothero says, Umbrella for Indian practices . Intellectual defense of Hinduism. Various reform movements Ram Mohan Roy, Ramakrishna, Vivekanada India as a nation. More uniformity of religion and texts through media. Publishing. TV and film. Hindu nationalism – Hindutva. Lord Rama. Political parties Destroying buildings of other religions. REL 101: RELIGIONS OF THE WORLD (5) Tantra. Very much in opposition to the status quo. Superior to the Vedas by followers. Therefore, opposing scripture. Challenges traditional notions of purity. Secretive aspect. Erotic and antinomian. Low-caste groups. Temple prostitution – sexual relations between castes (outside norms). Cremation grounds. Ashes and skulls. Ecstatic. Animal sacrifice (i.e. non-vegetarian). Alcohol and sexual fluids. Gaining spiritual power. Sankritization. Moderated practices by Brahmins. Symbolic understanding. The Four Stages of Life (ashrama) Celibate student. Not really consecutive stages. Learning
Load more

Recommended publications
  • Ashtanga Yoga Yama (Principles) Niyama
    ASHTANGA YOGA The basis of Ashtanga yoga is the Yoga sutras (Sanskrit Verses) of Patanjali. We will consider the different aspects of yoga while remaining under the guiding principles of Patanjali's Yoga (Ashtanga yoga). The Asana, Pranayama, Dharana, Dhyan & Samadhi or the Yama and Niyama are systematically described by Patanjali in his Sanskrit Sutras (verses). YAMA (PRINCIPLES) NIYAMA (PERSONAL DISCIPLINES) ASANA (YOGA POSITIONS OR YOGIC POSTURES) PRANAYAMA (YOGIC BREATHING) PRATYAHARA (WITHDRAWAL OF SENSES) DHARANA (CONCENTRATION ON OBJECT) DHYAN (MEDITATION) SAMADHI (SALVATION) HATHA YOGA The term Hatha Yoga has been commonly used to describe the practice of asana (postures). The syllable 'ha' denotes the pranic (vital) force governing the physical body and 'tha' denotes the chitta (mental) force thus making Hatha Yoga a catalyst to an awakening of the two energies that govern our lives. More correctly the techniques described in Hatha Yoga harmonise and purify the body systems and focus the mind in preparation for more advanced chakra and kundalini practices. The Hatha Yoga system includes asana along with the six shatkarmas (physical and mental detox techniques), mudras and bandhas (psycho-physiological energy release techniques) and Pranayama (pranic awakening practices). Fine tuning of the human personality at increasingly subtle levels leads to higher states of awareness and meditation. 1. YOGASANA(YOGA POSITIONS) 2. SIX SHATKARMAS(PHYSICAL AND MENTAL DETOX TECHNIQUES) 3. MUDRAS AND BANDHAS(PSYCHO-PHYSIOLOGICAL ENERGY RELEASE TECHNIQUES) 4. PRANAYAMA Read more about Hatha Yoga Paramhansa Swami Satyananda Saraswati JNANA YOGA Jnana Yoga is the process of converting intellectual knowledge into practical wisdom. It is a discovery of human dharma in relation to nature and the universe.
    [Show full text]
  • Jnana, Bhakti and Karma Yoga in the Bhagavad Gita
    Jnana, Bhakti and Karma Yoga in the Bhagavad Gita The Bhagavad Gita - written between 600 -500 BCE is sometimes referred to as the last Upanishad. As with many Yoga texts and great literature there are many possible layers of meaning. In essence it is grounded by the meditative understanding of the underlying unity of life presented in the Upanishads, and then extends this into how yoga practice, insight and living life can become one and the same. Ultimately it is a text that describes how yoga can clarify our perception of life, its purpose and its challenges, and offers guidance as to how we might understand and negotiate them. It encourages full engagement with life, and its difficulties and dilemmas are turned into the manure for potential liberation and freedom. The Bhagavad-Gita is actually a sub story contained within a huge poem/story called the Mahabharata, one of the ‘Puranas’ or epics that make up much of early Indian literature. It emphasises the importance of engagement in the world, perhaps a reaction to the tendency developing at the time in Buddhism and Vedanta to renounce worldly life in favour of personal liberation. The yoga of the Bhagavad-Gita essentially suggests that fully engaging in all aspects of life and its challenges with a clear perspective is a valid yogic path and possibly superior to meditative realisation alone. There is an implication in this emphasis that there is a potential danger for some people of using yoga practice and lifestyle to avoid difficulties in life and not engage with the world and the culture and time we find ourselves in; and/or perhaps to misunderstand that yoga practice is partly practice for something – to re-evaluate and hopefully enrich our relationship to the rest of life.
    [Show full text]
  • Indian Psychology: the Connection Between Mind, Body, and the Universe
    Pepperdine University Pepperdine Digital Commons Theses and Dissertations 2010 Indian psychology: the connection between mind, body, and the universe Sandeep Atwal Follow this and additional works at: https://digitalcommons.pepperdine.edu/etd Recommended Citation Atwal, Sandeep, "Indian psychology: the connection between mind, body, and the universe" (2010). Theses and Dissertations. 64. https://digitalcommons.pepperdine.edu/etd/64 This Dissertation is brought to you for free and open access by Pepperdine Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Pepperdine University Graduate School of Education and Psychology INDIAN PSYCHOLOGY: THE CONNECTION BETWEEN MIND, BODY, AND THE UNIVERSE A clinical dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Psychology by Sandeep Atwal, M.A. July, 2010 Daryl Rowe, Ph.D. – Dissertation Chairperson This clinical dissertation, written by Sandeep Atwal, M.A. under the guidance of a Faculty Committee and approved by its members, has been submitted to and accepted by the Graduate Faculty in partial fulfillment of the requirements for the degree of DOCTOR OF PSYCHOLOGY ______________________________________ Daryl Rowe, Ph.D., Chairperson ______________________________________ Joy Asamen, Ph.D. ______________________________________ Sonia Singh,
    [Show full text]
  • An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
    An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet.
    [Show full text]
  • 9. Brahman, Separate from the Jagat
    Chapter 9: Brahman, Separate from the Jagat ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Question 1: Why does a human being see only towards the external vishayas? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: Katha Upanishad states in 2.1.1 that Paramatma has carved out the indriyas only outwards and ​ ​ therefore human beings see only towards external vishayas. ​परािच खान यतणृ वयभूतमापरा पयत नातरामन .् Question 2: What is the meaning of Visheshana? What are the two types of Visheshanas of Brahman? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: That guna of an object which separates it from other objects of same jati (=category) is known as ​ ​ Visheshana. For example, the ‘blue color’ is guna of blue lotus. This blue color separates this blue lotus from all other lotuses (lotus is a jati). Therefore, blue color is a Visheshana. The hanging hide of a cow separates it from all four-legged animals. Thus, this hanging hide is a Visheshana of cow among the jati of four-legged animals. ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ The two types of Visheshanas of Brahman which are mentioned in Shruti are as follows:- ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ● Bhava-roopa Visheshana (Those Visheshanas which have existence) ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ● Abhava-roopa Visheshana (Those Visheshanas which do not exist) ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Question 3: Describe the bhava-roopa Visheshanas of Brahman? ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ ​ Answer: Visheshana refers to that guna of object which separates it from all other objects of same jati. Now jati ​ ​ of human beings is same as that of Brahman. Here, by Brahman, Ishvara is meant who is the nimitta karan of jagat. Both human being as well as Brahman (=Ishvara) has jnana and hence both are of same jati. However, there is great difference between both of them and thus Brahman (=Ishvara) is separated due to the following bhava-roopa Visheshanas:- ​ ​ ● Human beings have limited power, but Brahman is omnipotent.
    [Show full text]
  • Vivekachudamani
    Adi Sankaracharya’s VIVEKCHUDAMANI Selected 108 Verses VOLUME 01 Index S. No. No. of Verses Original Text Page no Verse No 1. Verse 1 Verse 1 2 2. Verse 2 Verse 3 4 3. Verse 3 Verse 4 8 4. Verse 4 Verse 6 12 5. Verse 5 Verse 11 18 6. Verse 6 Verse 15 20 7. Verse 7 Verse 14 23 8. Verse 8 Verse 18 26 9. Verse 9 Verse 19 29 10. Verse 10 Verse 20 33 11. Verse 11 Verse 21 36 12. Verse 12 Verse 22 46 13. Verse 13 Verse 23 56 14. Verse 14 Verse 24 62 15. Verse 15 Verse 25 74 [i] S. No. No. of Verses Original Text Page no Verse No 16. Verse 16 Verse 26 86 17. Verse 17 Verse 27 91 18. Verse 18 Verse 32 105 19. Verse 19 Verse 33 122 20. Verse 20 Verse 34 142 21. Verse 21 Verse 36 144 22. Verse 22 Verse 37 150 23. Verse 23 Verse 43 155 24. Verse 24 Verse 47 157 25. Verse 25 Verse 49 168 26. Verse 26 Verse 71 173 27. Verse 27 Verse 88 174 [ii] SELECTED 108 VERSES Verse 1 to 27 i Lecture 1 • By Shankaracharya - 585 Verses • 108 Verses for study • Chudamani (Crest, head - Jewel) = Ornament for head • Valmiki Ramayanam • Sita gives Chudamani, Rama gives ring to Anjaneer • Viveka = Discriminative, important qualification required for spiritual seeker. Spiritual Journey - 2 Stages in Vivekachudamani Karma Yoga Jnana Yoga - Dharma - Adharma Viveka - Atma (Real I ) - Discretion - Anatma (False I ) • Viveka = Chudamani - inner ornament required within head for all seekers - Leads to seeker to liberation 1 Topic I : Mangalacharanam : Verse 1 : My salutations to Sri Sad-Guru Govinda who is of the nature of Bliss Supreme, who can be known only through the import of the essence of Vedanta and who is beyond the reach of the known instruments of perception.
    [Show full text]
  • Hindu End of Life
    CE Hindu End of Life Death, Dying, Suffering, and Karma Susan Thrane, MSN, RN, OCN v Hindu suffering can be perplexing to Western KEY WORDS thought. With almost 2.3 million Hindus of Indian origin and an additional 1 million end of life practicing American Hindus now in the Hinduism United States, healthcare practitioners need to karma know more about the tenets of Hinduism to reincarnation provide culturally sensitive care. Family and suffering community interconnectedness, karma, and reincarnation are major beliefs of Hinduism. Healthcare decisions may be made by the eath is a universal experience. No matter what most senior family member or the eldest son. our culture, our religion, our race, or our coun- Karma is a combination of cosmic and moral Dtry of origin, we will all die. How we approach cause and effect that can cross lifetimes and death, how we think about suffering and grief, and life lessons learned for spiritual growth. The what we believe happens after we die vary based on belief in reincarnation gives great comfort to our culture, religion, and spiritual beliefs. Spiritual be- the dying and their families because they know liefs ground our thinking about end-of-life concepts. their loved one will be reborn into a new life Humanists, which include atheists and agnostics, be- and that they are not gone forever. Enduring lieve that death is the end.1 Christians believe that death physical suffering may lead to spiritual growth is the beginning of everlasting life with God.2 Hindus and a more fortunate rebirth. believe that while death is the end of this life, it is also the beginning of a new cycle.3 Several estimates of the number of Hindus in America exist.
    [Show full text]
  • Celibacy.Pdf
    Publisher : Mr. Ajit C. Patel LMMMMMMNO Mahavideh Foundation 5, Mamatapark Society, O B/h. Navgujarat College, O Usmanpura, Ahmedabad-380014 O Tel. : (079) 27543979 O Brahmcharya : O All Rights Reserved - Dr. Niruben Amin O ©: Trimandir, Simandhar City, P.O.-Adalaj-382421, O Celibacy Dist.:Gandhinagar, Gujarat, India Attained With Understanding O O First Edition : 2000 copies, March, 2005 O Second Edition : 2000 copies, Nov., 2006 O - Gnani Purush Dadashri O O Price : Ultimate Humility & O "I Don't Know Anything" O Rs. 20.00 O O Editor : Dr. Niruben Amin O Printer : Mahavideh Foundation Basement, Parshwanath Chambers, O Near R.B.I., Usmanpura, Ahmedabad, Gujarat, India. QRRRRRRS Tel. : (079) 27542964, 27540216 Publisher : Mr. Ajit C. Patel LMMMMMMNO Mahavideh Foundation 5, Mamatapark Society, O B/h. Navgujarat College, O Usmanpura, Ahmedabad-380014 O Tel. : (079) 27543979 O Brahmcharya : O All Rights Reserved - Dr. Niruben Amin O ©: Trimandir, Simandhar City, P.O.-Adalaj-382421, O Celibacy Dist.:Gandhinagar, Gujarat, India Attained With Understanding O O First Edition : 2000 copies, March, 2005 O Second Edition : 2000 copies, Nov., 2006 O - Gnani Purush Dadashri O O Price : Ultimate Humility & O "I Don't Know Anything" O Rs. 20.00 O O Editor : Dr. Niruben Amin O Printer : Mahavideh Foundation Basement, Parshwanath Chambers, O Near R.B.I., Usmanpura, Ahmedabad, Gujarat, India. QRRRRRRS Tel. : (079) 27542964, 27540216 Trimantra Introduction to The 'Gnani Purush' (The Three Mantras) On a June evening in 1958 at around six o’clock, Ambalal Namo Arihantanam Muljibhai Patel, a family man, a contractor by profession, was I bow to the Lord who has annihilated all the inner sitting on a bench on the busy platform number 3 of Surat’s enemies of anger, pride, attachment and greed.
    [Show full text]
  • No One Can Escape the Consequences of Their Actions Sri Sathya Sai
    Divine Discourse 15 August 2006 No one can escape the consequences of their actions Sri Sathya Sai Baba Athi Rudra Maha Yagna Prasanthi Nilayam 15 August 2006 Karma is responsible for the birth, existence, Embodiments of Love! and death of man. It holds sway over all stages of his life Karma is verily God. God is not separate as the very deity of human existence. from you. God is present in subtle form in It is responsible for the joy and sorrow of man. every action. God exists in the form of karma (Telugu poem) in everything right from microcosm to macro- cosm. Anoraneeyan mahato maheeyan What is karma? It is the action that we per- (Brahman is subtler than the subtlest and form. Karma is the cause of man's birth, his vaster than the vastest). One must necessarily life on earth, and his ultimate death. The very perform action and should offer all actions to existence of man depends upon karma. There God. Sarva karma Bhagavad preetyartham can be no human life without karma? Spiri- (do all actions to please God). If you do like tual practices like yajnas and yagas are also this, you will not be bound by the conse- forms of karma. The welfare and well-being quences of your actions. of the world depends upon these spiritual practices. The very basis of the world is Easwara sarva bhutanam (God is the in- karma. Therefore, everyone must necessarily dweller of all beings). He is present in all be- perform karma. ings, be it a human being, a snake, or a scor- pion.
    [Show full text]
  • The Concept of Bhakti-Yoga
    Nayankumar J. Bhatt [Subject: English] International Journal of Vol. 2, Issue: 1, January 2014 Research in Humanities and Social Sciences ISSN:(P) 2347-5404 ISSN:(O)2320 771X The Concept of Bhakti-Yoga NAYANKUMAR JITENDRA BHATT B-402, Ayodhya Appt., Maheshnagar, Zanzarada Road, Junagadh Gujarat (India) Abstract: Bhakti-Yoga is a real, genuine search after the lord, a search beginning, continuing, and ending in love. One single moment of the madness of extreme love to God brings us eternal freedom. About Bhakti-Yoga Narada says in his explanation of the Bhakti-aphorisms, “is intense love to God.” When a man gets it, he loves all, hates none; he becomes satisfied forever. This love cannot be reduced to any earthly benefit, because so long as worldly desires last, that kind of love does not come. Bhakti is greater than Karma, because these are intended for an object in view, while Bhakti is its own fruition, its own means, and its own end. Keywords: Bhakti Yoga, God, Karma, Yoga The one great advantage of Bhakti is that it is the easiest, and the most natural way to reach the great divine end in view; its great disadvantage is that in its lower forms it oftentimes degenerates into hideous fanaticism. The fanatical crews in Hinduism, or Mohammedanism, or Christianity, have always been almost exclusively recruited from these worshippers on the lower planes of Bhakti. That singleness of attachment to a loved object, without which no genuine love can grow, is very often also the cause of the denunciation of everything else. When Bhakti has become ripe and has passed into that form which is caned the supreme, no more is there any fear of these hideous manifestations of fanaticism; that soul which is overpowered by this higher form of Bhakti is too near the God of Love to become an instrument for the diffusion of hatred.
    [Show full text]
  • TEACHING HATHA YOGA Teaching Hatha Yoga
    TEACHING HATHA YOGA Teaching Hatha Yoga ii Teaching Hatha Yoga TEACHING HATHA YOGA ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! Daniel Clement with Naomi Clement Illustrations by Naomi Clement 2007 – Open Source Yoga – Gabriola Island, British Columbia, Canada iii Teaching Hatha Yoga Copyright © 2007 Daniel Clement All rights reserved. Without limiting the rights under copyright, no part of this publication may be reproduced, stored in, or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording, or otherwise), without the prior written consent of the copyright owner, except for brief reviews. First printing October 2007, second printing 2008, third printing 2009, fourth printing 2010, fifth printing 2011. Contact the publisher on the web at www.opensourceyoga.ca ISBN: 978-0-9735820-9-3 iv Teaching Hatha Yoga Table of Contents · Preface: My Story................................................................................................viii · Acknowledgments...................................................................................................ix · About This Manual.................................................................................................ix · About Owning Yoga................................................................................................xi · Reading/Resources................................................................................................xii PHILOSOPHY, LIFESTYLE & ETHICS.........................................................................xiii
    [Show full text]
  • Yoga in the Visnu Purana
    Cleveland State University EngagedScholarship@CSU Philosophy & Comparative Religion Department Faculty Publications Philosophy & Comparative Religion Department 2017 Yoga in the Visnu Purana Sucharita Adluri Ms. Cleveland State University, [email protected] Follow this and additional works at: https://engagedscholarship.csuohio.edu/clphil_facpub Part of the Hindu Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons How does access to this work benefit ou?y Let us know! Publisher's Statement Copyright Springer Verlag. https://link.springer.com/journal/10781 Original Citation Adluri, S. (2017). Yoga in the Visnu Purana. Journal of Indian Philosophy, 45(2), 381-402. This Article is brought to you for free and open access by the Philosophy & Comparative Religion Department at EngagedScholarship@CSU. It has been accepted for inclusion in Philosophy & Comparative Religion Department Faculty Publications by an authorized administrator of EngagedScholarship@CSU. For more information, please contact [email protected]. Yoga in the Visnu Purana Sucharita Adluri Abstract Though scholarship on diverse methods of yoga in the Indian traditions abounds, there has not been sufficient research that examines the traditions of yoga in the puranas. The present paper explores yoga articulated in the Visnu Purana (fourth century CE) and argues that what seems like a unified teaching is a com­ posite of an eight-limbed yoga embedded within an instruction on proto-Sämkhya. An evaluation of the key elements of yoga as developed in this text as a whole, clarifies our understanding of the emergence of yoga and its relationship to epic formulations on the one hand and to the Classical System of the Yogasiitras of Patafijali on the other.
    [Show full text]