Religions from India: Schedule RELIGIONS from INDIA
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Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc. -
Truly Understanding the Teachings of the Buddha
Truly Understanding the Teachings of the Buddha A comprehensive guide to insight meditation Anthony Markwell Truly Understanding the Teachings of the Buddha A comprehensive guide to insight meditation Anthony Markwell Dhammapada XI, 153-154 «Through many a birth in samsara have I wandered in vain, seeking the builder of this house (of life). Repeated birth is indeed suffering! O house-builder, you are seen! You will not build this house again. For your rafters are broken and your ridgepole shattered. My mind has reached the Unconditioned; I have attained the destruction of craving.» According to the commentary, these verses are the Buddha’s “Song of Vic- tory,” his irst utterance after his Enlightenment. The house is individualized existence in samsara, the house-builder craving, the rafters the passions and the ridge-pole ignorance. This book was typed based on the Dhamma talks given by Anthony Mark- well by one of his retreat participants. The book is handed out as a gift with the permission of Anthony Markwell but it has not been reviewed by him or anyone else. Therefore please be tolerant with typing mistakes, inconsisten- cies or inaccuracies of the Pali language terms. © 2016 Anthony Markwell, 2019 revised edition No material contained herein may be copied or reproduced without prior written consent. Contents Day 0 Afternoon Talk Orientation 1 Evening Talk Meditation Instructions 15 Sila 17 Sitting meditation 19 First stage: Internalizing awareness – letting go of past and future 21 Second stage: Feeling body sensation – letting -
Miracles in Indian Buddhist Narratives and Doctrine1
Miracles in Indian Buddhist narratives and doctrine1 David V. Fiordalis “False prophets can bring about false miracles through their magic arts, which are the same in appearance as true miracles wrought by true prophets through divine power.” Pierre d’Ailly, De falsis prophetis2 Despite the fact that scholars have recognized for a long time that Buddhist literature contains numerous marvelous and fantas- tic events, there have been reservations about the use of the word “miracle” in the context of Buddhism. When the word has been used to speak about Buddhism, scholars have tended to note that Buddhist miracles are not “miracles in our Western sense,” speak- ing as though there were a single Western understanding of the concept that could be used to measure the Buddhist understand- ing. By contrast, scholars have generally been less reticent to speak of magic and magical powers in Buddhism. What they generally mean by preferring magic to miracle is that, in Buddhism, extraor- dinary powers are not thought to be violations of natural law. They 1 I would like to thank Luis Gómez and John Strong for reading ear- lier drafts of this essay and making helpful comments. I also want to thank them, as well as Bradley Clough, Kristin Scheible, Rachelle Scott and Patrick Pranke, for their participation in a panel at the IABS Congress in Atlanta, 2008, dedicated to the exploration of miracles and superhuman powers in South and Southeast Asian Buddhist texts and traditions. That conference panel and the essays currently collected in this issue of the Journal, which are based on the presentations made in Atlanta, testify to what we feel has been an enjoyable, timely and fruitful confl uence of scholarly interest in the topic of the wonders and wonderment in Buddhist literature and beyond. -
The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship. -
Samadhi Journal of the London Buddhist Vihara the First and the Foremost Buddhist Vihara of the Western World Established in 1926 by the Anagarika Dharmapala
SAMADHI JOURNAL OF THE LONDON BUDDHIST VIHARA THE FIRST AND THE FOREMOST BUDDHIST VIHARA OF THE WESTERN WORLD ESTABLISHED IN 1926 BY THE ANAGARIKA DHARMAPALA ISSUE No. 48 & 49 MAY 2016-JAN 2017 B.E. 2560-61 ISSN 1368-1516 SAMVEGA - SPIRITUAL INSPIRATION Ven. B. Seelawimala Nayaka Thera Head of the London Buddhist Vihara he concept of “Saṁvega” in aging... illness... death... sorrow... We need spiritual maturity to see TBuddhism motivates us with defilement, were to seek the aging- properly these bases and the under- spiritual inspiration along the path to less, illness-less, deathless, sorrow- lying realities of impermanence, achieve wisdom, liberating our mind less, unexcelled rest from the yoke: suffering and non-self behind these from suffering.The purpose of this Unbinding?” (MN 26) factors. article is to reflect upon that concept of Saṁvega. In his Treatise on the Paramis, the Saṁvega is also used in a second, commentator Acariya Dhammapala slightly different sense, Samvejani- The term Saṁvega has a deep mean- says that a sense of spiritual urgency ya-tthana, and was used by the Bud- ing in a spiritual sense. It could be is the proximate cause of the perfec- dha to refer to a religious emotion, a moment when we are reminding tion of renunciation (nekkhamma). or feelings of reverence, which could ourselves we are not too late to start This arises when one looks deeply be aroused by visiting one of four a spiritual practice which has been into the general dangers inherent in places connected with important forgotten although it is essential. all conditioned existence within the events in the life of the Buddha: the Saṁvega is used in two senses. -
Chanting Book
Samatha Chanting Book Published by the Samatha Trust 1 With thanks to all those from the various traditions of Pali chanting from whom we have learned chanting in the past, or will do so in the future. Sādhu sādhu sādhu 2 Chanting Book This book is one of a series published from time to time by the Samatha Trust. The Samatha Trust was founded in 1973 and is a registered charity. The Samatha Centre Greenstreete Llangunllo Powys LD7 1SP www.samatha.org First published in 2008 Second Edition 2014 ISBN 978-0-9514223-4-2 This Book may be freely copied for non-commercial distribution. Printed by: Oxford University Computing Services - Printing Department 3 4 CONTENTS 1 BEGINNINGS THE THREE REFUGES AND FIVE PRECEPTS ....................................................................................................2 RECOLLECTION OF THE TRIPLE GEM Iti pi so ................................................................................................3 2 PŪJĀ - OFFERING VERSES Vandāmi cetiyaṃ .........................................................................................................................................................4 TRANSFERENCE OF MERIT Ettāvatā ..................................................................................................................6 3 PARITTA, AND OTHER CHANTS OF BLESSING AND PROTECTION INVITATION TO THE DEVAS Samantā cakkavāḷesu (or: Pharitvāna mettaṃ) ...................................................8 BUDDHAMAṄGALAGĀTHĀ Sambuddho ............................................................................................................8 -
Panchadashee – 05 Mahavakya Vivekah
Swami Vidyaranya’s PANCHADASHEE – 05 MAHAVAKYA VIVEKAH Fixing the Meaning of the Great Sayings MODERN-DAY REFLECTIONS On a 13TH CENTURY VEDANTA CLASSIC by a South African Student TEXT Swami Gurubhaktananda 47.05 2018 A FOUNDATIONAL TEXT ON VEDANTA PHILOSOPHY PANCHADASHEE – An Anthology of 15 Texts by Swami Vidyaranyaji PART Chap TITLE OF TEXT ENGLISH TITLE No. No. Vers. 1 Tattwa Viveka Differentiation of the Supreme Reality 65 2 Maha Bhoota Viveka Differentiation of the Five Great Elements 109 3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43 SAT: 4 Dvaita Viveka Differentiation of Duality in Creation 69 VIVEKA 5 Mahavakya Viveka Fixing the Meaning of the Great Sayings 8 Sub-Total A 294 6 Chitra Deepa The Picture Lamp 290 7 Tripti Deepa The Lamp of Perfect Satisfaction 298 8 Kootastha Deepa The Unchanging Lamp 76 CHIT: DEEPA 9 Dhyana Deepa The Lamp of Meditation 158 10 Nataka Deepa The Theatre Lamp 26 Sub-Total B 848 11 Yogananda The Bliss of Yoga 134 12 Atmananda The Bliss of the Self 90 13 Advaitananda The Bliss of Non-Duality 105 14 Vidyananda The Bliss of Knowledge 65 ANANDA: 15 Vishayananda The Bliss of Objects 35 Sub-Total C 429 WHOLE BOOK 1571 AN ACKNOWLEDGEMENT BY THE STUDENT/AUTHOR The Author wishes to acknowledge the “Home Study Course” offerred by the Chinmaya International Foundation (CIF) to students of Vedanta in any part of the world via an online Webinar service. These “Reflections” are based on material he has studied under this Course. CIF is an institute for Samskrit and Indology research, established in 1990 by Pujya Gurudev, Sri Swami Chinmayananda, with a vision of it being “a bridge between the past and the present, East and West, science and spirituality, and pundit and public.” CIF is located at the maternal home and hallowed birthplace of Adi Shankara, the great saint, philosopher and indefatigable champion of Advaita Vedanta, at Veliyanad, 35km north-east of Ernakulam, Kerala, India. -
View Full Text-PDF
Int.J.Curr.Res.Aca.Rev.2016; 4(4): 74-79 International Journal of Current Research and Academic Review ISSN: 2347-3215 Volume 4 Number 4 (April-2016) pp. 74-79 Journal home page: http://www.ijcrar.com doi: http://dx.doi.org/10.20546/ijcrar.2016.404.00 9 The Philosophical Base of Advaita Vedanta and its Relevance to Present Day Students 1* 2 K.S. Sivakumar and A.S. Viswanathan 1 Department of Sanskrit and Indian Culture, SCSVMV University, Enathur, Kanchipuram, India 2 Department of Electrical and Electronics Engineering , SCSVMV University, Enathur, Kanchipuram, India *Corresponding author KEYWORDS ABSTRACT Advaita Vedanta, A philosophical system is generally classified under three important facets, namely, epistemology, metaphysics and ethics. An attempt is made in this paper Epistemology, to expound the above facets of Advaita Vedanta and discern its relevance to Ethics, present day students. The epistemology of Advaita Vedanta states that scriptures Metaphysics, (or) revelation (sruti) transmitted through the verbal testimony (sabda) of the Comprehensive Guru is the ultimate means of measurement (pramana) regarding the source and learning model. validity of knowledge. The present day students are offered an important understanding that even though there may be innumerable sources of acquiring information, teachers are still the foremost, primary and un-substitutable source for acquiring valid knowledge. The ethical structure of Advaita Vedanta is given by the standard; Purification of the mind (sattva (or) citta suddhi). Purification of the mind points to the influences in the doer‟s frame of mind or the betterment of character. The present day students are offered an understanding that self-effort in the form of further reading, doubt clearance, etc., must be adopted in order to better understand the concepts imparted by teachers. -
Jain Philosophy and Practice I 1
PANCHA PARAMESTHI Chapter 01 - Pancha Paramesthi Namo Arihantänam: I bow down to Arihanta, Namo Siddhänam: I bow down to Siddha, Namo Äyariyänam: I bow down to Ächärya, Namo Uvajjhäyänam: I bow down to Upädhyäy, Namo Loe Savva-Sähunam: I bow down to Sädhu and Sädhvi. Eso Pancha Namokkäro: These five fold reverence (bowings downs), Savva-Pävappanäsano: Destroy all the sins, Manglänancha Savvesim: Amongst all that is auspicious, Padhamam Havai Mangalam: This Navakär Mantra is the foremost. The Navakär Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navakär Mantra, we bow down to Arihanta (souls who have reached the state of non-attachment towards worldly matters), Siddhas (liberated souls), Ächäryas (heads of Sädhus and Sädhvis), Upädhyäys (those who teach scriptures and Jain principles to the followers), and all (Sädhus and Sädhvis (monks and nuns, who have voluntarily given up social, economical and family relationships). Together, they are called Pancha Paramesthi (The five supreme spiritual people). In this Mantra we worship their virtues rather than worshipping any one particular entity; therefore, the Mantra is not named after Lord Mahävir, Lord Pärshva- Näth or Ädi-Näth, etc. When we recite Navakär Mantra, it also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because in this Mantra we offer Namaskär (bowing down) to these five supreme group beings. Recitation of the Navakär Mantra creates positive vibrations around us, and repels negative ones. The Navakär Mantra contains the foremost message of Jainism. The message is very clear. -
Dakshinamoorthy Stotram
DAKSHINAMOORTHY STOTRAM By Swami Paramarthananda Transcribed by P.S. Ramachandran NOTE: Swami Paramarthananda has not verified the transcription of talks. The transcriptions have been done with Swamiji’s blessings by his disciples. Published by : Arsha Avinash Foundation 104 Third Street, Tatabad, Coimbatore 641012 Phone: 9487373635 E mail: [email protected] www.arshaavinash.in 1 Download from www.arshaavinash.in DAKSHINAMOORTHY STHOTHRAM Commentary Swami Paramarthananda Of Chennai Transcription of his lectures – In Unicode With Sanskrit Slokas 2 Download from www.arshaavinash.in Dakshinamoorthy sthothram – Commentary by Swami Paramarthananda - Transcription ॐ सदाशिव समार륍भाम ् िन्कराचार्यमद्यमाम ् अस्म饍 आचर्य पर्यन्ताम ् वन्दे गु셁 पर륍पराम ् sadāśiva samārambhām śankarācāryamadyamām asmad ācarya paryantām vande guru paramparām Om From today, we will be taking up a text called दक्षिणामुशतयस्तोत्रं dakṣiṇāmurtistotraṃ, which is composed by Adi Shankaracharya. dakṣiṇāmurti is an aspect of Lord Shiva. Lord Shiva as Brahma vidya guru is called dakṣiṇāmurti, and in वैष्णव स륍रदार्ः vaiṣṇava sampradāyaḥ, there is a deity हर्ग्रीवः hayagrīvaḥ and this hayagrīvaḥ also is looked upon as brahma vidya guru, as an aspect of Lord Vishnu. Thus dakṣiṇāmurti as an aspect of Lord Shiva and Hayagrīvaḥ as an aspect of ववष्णुः viṣṇuḥ; both are Brahma vidya gurus. And there is another name for Lord dakṣiṇāmurti as Brahma vidya guru, and that name is sadāśiva. And that is why we have these two popular verses, sadāśiva samārambhām śankarācāryamadyamām asmad ācarya paryantām vande guru paramparām. sadāśiva samārambhām means the dakṣiṇāmurti samarambha. dakṣiṇāmurti, which originated as the adi guru, and a parampara in which Lord Adi Sankaracharya has a very important role, śankarācāryamadyamām. -
BRAHMA VIDYA (The Rishi Technique of Meditation) Dedicated to the Followers of the Rishi Culture
DR.RUPNATHJI( DR.RUPAK NATH ) BRAHMA VIDYA (The Rishi Technique of Meditation) Dedicated to the followers of the Rishi Culture Swami Poornananda Tirtha Talk given at Bangalore Contents Introduction 6 Concentration 6 Dhyana or Meditation 7 The shorter the mantra, the better it is ............ 8 Two methods of mantra–japa ................. 8 ‘AUM’—A symbol of Brahman ................ 8 Mistaking the symbol as Brahman .............. 9 What does ‘AUM’ mean? Contemplation 9 The meaning and purpose of ‘AUM’ ............ 10 Tracing the ego ........................ 12 ‘I’ and the mind ........................ 12 The deluding expression of the ego ............. 13 The subtle buddhi can find it ................. 13 Vrittijnana is essential for contemplation .......... 13 Probing or tracing out the root of the ‘I’ .......... 14 Locating Atman—It is realized only by the mind merg- ing in it. Its existence is grasped by the subtle buddhi 14 Withdrawal to the inner chambers of consciousness is the method ........................ 15 The delicate process of comprehension ........... 15 Functions of the mana and the buddhi ............ 16 Function of the chittha—The next subtle aspect of our Antahkarana ....................... 17 DR.RUPNATHJI( DR.RUPAK NATH ) Contemplation by chittha ................... 17 Remember the Sakshi by the chittha ............. 18 The process of remembering the Sakshi ........... 18 Discovering the self or the Sakshi .............. 19 Prati–prasava, involution, self–withdrawal ......... 19 Nature of the chittha ...................... 20 The technique of remembering and forgetting ....... 20 Self–inquiry—Remembering Atman ............. 21 4 Final words 22 Do not relax your effort .................... 22 Nididhyasana is subtle, not difficult ............. 23 The lower practices will give only impermanent results . 23 Vasana kshaya necessary for Atma jnana ........... 24 Dharma, Prem and Tyaga .................. -
The Life and Times of the Buddha-Sasana Bhikkhu Cintita
A Culture of Awakening: the life and times of the Buddha-Sasana Bhikkhu Cintita Copyright 2014, Bhikkhu Cintita (John Dinsmore) This work is licensed under a Creative Commons Attribution-NonCommercial- NoDerivs 3.0 Unported Licence. You are free to copy, distribute and transmit the work, Under the following conditions: • Attribution — You must attribute the work in the manner specified by the author or licensor (but not in any way that suggests that they endorse you or your use of the work). • Noncommercial — You may not use this work for commercial purposes. • No Derivative Works — You may not alter, transform, or build upon this work. With the understanding that: • Waiver — Any of the above conditions can be waived if you get permission from the copyright holder. • Public Domain — Where the work or any of its elements is in the public domain under applicable law, that status is in no way affected by the license. • Other Rights — In no way are any of the following rights affected by the license: • Your fair dealing or fair use rights, or other applicable copyright exceptions and limitations; • The author's moral rights; • Rights other persons may have either in the work itself or in how the work is used, such as publicity or privacy rights. • Notice — For any reuse or distribution, you must make clear to others the license terms of this work. Publication Data. Bhikkhu Cintita (John Dinsmore, Ph.D.), 1949 - A Culture of Awakening: the life and times of the Buddha-Sasana / Bhikkhu Cintita. With bibliography, subject index. 1.Buddhism – Buddhist Life. 2.