16 Sanskar of Hindu in English Pdf
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Tapas in the Rg Veda
TAPAS IN THE ---RG VEDA TAPAS IN THE RG VEDA By ANTHONY L. MURUOCK, B.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Master of Arts McMaster University April 1983 MASTER OF ARTS (1983) McMaster University (Religious Studies) Hamilton, Ontario TITLE: Tapas in the fuL Veda AUTHOR: Anthony L. Murdock, B.A. (York University) SUPERVISORS: Professor D. Kinsley Professor P. Younger Professor P. Granoff NUMBER OF PAGES: v, 95 ii ABSTRACT It is my contention in this thesis that the term tapas means heat, and heat only, in the Bi[ Veda. Many reputable scholars have suggested that tapas refers to asceticism in several instances in the RV. I propose that these suggestions are in fact unnecessary. To determine the exact meaning of tapas in its many occurrences in the RV, I have given primary attention to those contexts (i.e. hymns) in which the meaning of tapas is absolutely unambiguous. I then proceed with this meaning in mind to more ambiguous instances. In those instances where the meaning of tapas is unambiguous it always refers to some kind of heat, and never to asceticism. Since there are unambiguous cases where ~apas means heat in the RV, and there are no unambiguous instances in the RV where tapas means asceticism, it only seems natural to assume that tapas means heat in all instances. The various occurrences of tapas as heat are organized in a new system of contextual classifications to demonstrate that tapas as heat still has a variety of functions and usages in the RV. -
Indian History
Indian History Ancient History 1.Which of the following ancient Indian Kings had appointed Dhamma Mahamattas? [A] Asoka [B] Chandragupta Maurya [C] Kanishka [D] Chandragupta-II Correct Answer: A [Asoka] Notes: Dhamma Mahamattas were special officers appointed by Ashoka to spread the message of Dhamma or his Dharma. The Dhamma Mahamattas were required to look after the welfare of the people of different religions and to enforce the rules regarding the sanctity of animal life. 2.Who was the first Saka king in India? [A] Moga [B] Rudradaman [C] Azes [D] Ghatotkacha Correct Answer: A [ Moga ] Notes: An Indo-Scythian king, Moga (or Maues) was the first Saka king in India who established Saka power in Gandhara and extended supremacy over north-western India. 3.Who was ‘Kanthaka’ in the context of Gautam Buddha? [A] Charioteer [B] Body-guard [C] Cousin [D] Horse Correct Answer: D [ Horse ] Notes: Kanthaka was the royal horse of Gautama Buddha. 4.What symbol represents birth of Gautama Buddha? [A] Bodh tree [B] Lotus [C] Horse [D] Wheel Correct Answer: B [ Lotus ] Notes: Lotus and bull resembles the symbol of birth of Gautama Buddha. 5.What symbol represents nirvana of Gautama Buddha? [A] Lotus [B] Wheel [C] Horse [D] Bodhi Tree Correct Answer: D [ Bodhi Tree ] Notes: Bodhi Tree is the symbol of nirvana of Gautama Buddha. On the other hand, Stupa represents the symbol of death of Gautama Buddha. Further, The symbol ‘Horse’ signifies the renunciation of Buddha’s life. 6.During whose reign was the Fourth Buddhist Council held? [A] Ashoka [B] Kalasoka [C] Ajatsatru [D] Kanishka Correct Answer: D [ Kanishka ] Notes: The Fourth Buddhist Council was held at Kundalvana, Kashmir in 72 AD during the reign of Kushan king Kanishka. -
A Study of the Early Vedic Age in Ancient India
Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca. -
The Significance of Fire Offering in Hindu Society
INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation. -
YOGA INFLUENCE YOGA INFLUENCE English Version of YOGAPRABHAVA Discourse by Saint Gulabrao Maharaj on ‘Patanjala Yogasutra’
YOGA INFLUENCE YOGA INFLUENCE English Version of YOGAPRABHAVA Discourse by Saint Gulabrao Maharaj on ‘Patanjala Yogasutra’ Translated By Vasant Joshi Published by Vasant Joshi YOGA INFLUENCE YOGA INFLUENCE English Version of YOGAPRABHAVA Discourse by Saint Gulabrao Maharaj on ‘Patanjala Yogasutra’ * Self Published by: Vasant Joshi English Translator: Vasant Joshi © B-8, Sarasnagar, Siddhivinayak Society, Shukrawar Peth, Pune 411021. Mobile.: +91-9422024655 | Email : [email protected] * All rights reserved with English Translator No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical including photocopying recording or by any information storage and retrieval system, without permission in writing from the English Translator. * Typesetting and Formatting Books and Beyond Mrs Ujwala Marne New Ahire Gaon, Warje, Pune. Mobile. : +91-8805412827 / 7058084127 | Email: [email protected] * Preface by : Dr. Vijay Bhatkar, Chief Mentor, Multiversity. * Cover Design by : Aadity Ingawale * First Edition : 26th January 2021 YOGA INFLUENCE DEDICATED TO THE MEMORY OF G My Brother My Sister Late Prabhakar Joshi Late Sudha Natu yG y YOGA INFLUENCE INDEX Subject Page No. Part I Preface - Dr. Vijay Bhatkar I Prologue of English Translator - Vasant Joshi IV Acquaintance - Dr. K. M. Ghatate VI Autobiography of Saint Gulabrao Maharaj XLII Introduction - Rajeshwar Tripurwar LI Swami Bechiranand - Rajeshwar Tripurwar LVI Tribute - Vasant Joshi LIX Part II Chapter I : Introduction 4 to 37 Aphorism 1 to 22 Chapter II : God Meditation 38 to 163 Aphorism 23 to 33 Chpter III : Study 164 to 300 Aphorism 34 to 39 Chapter IV : Fruit of Yoga Study 301 to 357 Aphorism 40 to 44 Pious Behaviour Indication 358 to 362 Steps Perfection 363 to 370 Part III Appendix : Glossary of Technical Terms 373 to 395 References 396 G YOGA INFLUENCE PART I YOGA INFLUENCE INDEX Subject Page No. -
Gender Negotiations Among Indians in Trinidad 1917-1947 :I¥
Gender Negotiations among Indians in Trinidad 1917-1947 :I¥ | v. I :'l* ^! [l$|l Yakoob and Zalayhar (Ayoob and Zuleikha Mohammed) Gender Negotiations among Indians in Trinidad 1917-1947 Patricia Mohammed Head and Senior Lecturer Centre for Gender and Development Studies University of the West Indies rit in association with Institute of Social Studies © Institute of Social Studies 2002 All rights reserved. No reproduction, copy or transmission of this publication may be made without written permission. No paragraph of this publication may be reproduced, copied or transmitted save with written permission or in accordance with the provisions of the Copyright, Designs and Patents Act 1988, or under the terms of any licence permitting limited copying issued by the Copyright Licensing Agency, 90 Tottenham Court Road, London W1T4LP. Any person who does any unauthorised act in relation to this publication may be liable to criminal prosecution and civil claims for damages. The author has asserted her right to be identified as the author of this work in accordance with the Copyright, Designs and Patents Act 1988. First published 2002 by PALGRAVE Houndmills, Basingstoke, Hampshire RG21 6XS and 175 Fifth Avenue, New York, N.Y. 10010 Companies and representatives throughout the world PALGRAVE is the new global academic imprint of St. Martin's Press LLC Scholarly and Reference Division and Palgrave Publishers Ltd (formerly Macmillan Press Ltd). ISBN 0-333-96278-8 This book is printed on paper suitable for recycling and made from fully managed and sustained forest sources. Cataloguing-in-publication data A catalogue record for this book is available from the British Library. -
INDIA Transcript of Flavia Agnes Intervie
GLOBAL FEMINISMS: COMPARATIVE CASE STUDIES OF WOMEN’S ACTIVISM AND SCHOLARSHIP SITE: INDIA Transcript of Flavia Agnes Interviewer: Madhushree Datta Location: Mumbai, Maharashtra, India Date: 16-17 August, 2003 Language of Interview: English SPARROW Sound & Picture Archives for Research on Women B-32, Jeet Nagar, J.P. Road, Versova, Mumbai-400061 Tel: 2824 5958, 2826 8575 & 2632 8143 E-mail: [email protected] Website: www.sparrowonline.org Acknowledgments Global Feminisms: Comparative Case Studies of Women’s Activism and Scholarship was housed at the Institute for Research on Women and Gender at the University of Michigan (UM) in Ann Arbor, Michigan. The project was co-directed by Abigail Stewart, Jayati Lal and Kristin McGuire. The China site was housed at the China Women’s University in Beijing, China and directed by Wang Jinling and Zhang Jian, in collaboration with UM faculty member Wang Zheng. The India site was housed at the Sound and Picture Archives for Research on Women (SPARROW) in Mumbai, India and directed by C.S. Lakshmi, in collaboration with UM faculty members Jayati Lal and Abigail Stewart. The Poland site was housed at Fundacja Kobiet eFKa (Women’s Foundation eFKa) in Krakow, Poland and directed by Slawka Walczewska, in collaboration with UM faculty member Magdalena Zaborowska. The U.S. site was housed at the Institute for Research on Women and Gender at the University of Michigan in Ann Arbor, Michigan and directed by UM faculty member Elizabeth Cole. Graduate student interns on the project included Nicola Curtin, Kim Dorazio, Jana Haritatos, Helen Ho, Julianna Lee, Sumiao Li, Zakiya Luna, Leslie Marsh, Sridevi Nair, Justyna Pas, Rosa Peralta, Desdamona Rios and Ying Zhang. -
Folk Hinduism in West Bengal
1 Folk Hinduism in West Bengal In the rural areas of India, we see a variety of notions about the nature of gods and goddesses. They are not “high gods,” as we see in the pan-Indian brahmanical forms of Hinduism, but rather regional deities, intimately associated with villages and towns. Indeed, some would not be characterized as gods and goddesses by most people, for those supernatural entities given offerings and worship include ghosts, ancestors, water and plant essences, guardian spirits, and disease con- trollers. We see some overlap of tribal deities, the deities of non-Hindu or semi- Hindu villagers, with the village gods or gramadevatas of village Hinduism. These may be µeld or mountain spirits, or angry ghosts of women who died violent deaths. All of these may be seen in the large area of folk Hinduism. There is no sharp differentiation between the tribal deities, village deities, and gods and god- desses of brahmanical Hinduism. Rather than a polarity, we see a continuum, for these traditions worship many deities in common. Some themes that may be noted in the worship of folk gods and goddesses: Regionalism: These deities are associated with speciµc places, temples, µelds, and streams. The Kali of one village is not the same as the next village’s Kali. One Chandi gives good hunting, another Chandi cures disease. Goddesses are not pan-Indian; they are speciµc to a person’s tribal or caste group, ex- tended family, neighborhood, or village. Pragmatism: These deities are rarely worshiped in a spirit of pure and ab- stract devotion. -
The Ultimate Origin of the World, Or the Mula Muh, and Other Mon Beliefs*
THE ULTIMATE ORIGIN OF THE WORLD, OR THE MULA MUH, AND OTHER MON BELIEFS* EMMANUEL GUILLON FORMER CHARGE DE CONFERENCE ECOLE PRATIQUE DES HAUTES ETUDES SECTION DES SCIENCES RELIGEUSES PARIS Can we credit the Mons with possessing a world view, a The first things that came into being were the seasons, hot mental universe, a landscape of feelings and emotions, which and cold. They both appeared at once and were followed by we can deduce from their myths, beliefs and rites, and which a wind that never ceased blowing. The air expanded until it thus is uniquely their own? Since we are by no means deal became an enormous mass. Then the water appeared and ex ing with a human isolate (if indeed such a thing has ever panded also. A mist began to rise up from the water and existed), we will inevitably encounter a network of foreign then fell as rain. The dry season evaporated the water and influences. But such influences often are modified by the the land appeared. The land was able to produce stones and genius of a language and a people. Does there still survive, minerals, and silver, gold, iron, tin and copper soon appeared then, some explanation of the world that can be considered as well as the various precious stones. Then the first kinds of uniquely characteristic of the Mons? vegetation appeared on the gold ore as a kind of moss, fol lowed by grass and all the other plants of the vegetable Mula Muh kingdom. There,does exist, in fact, a cosmology of which we have "The four elements had the propensity to produce living beings. -
Proquest Dissertations
Daoxuan's vision of Jetavana: Imagining a utopian monastery in early Tang Item Type text; Dissertation-Reproduction (electronic) Authors Tan, Ai-Choo Zhi-Hui Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 25/09/2021 09:09:41 Link to Item http://hdl.handle.net/10150/280212 INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are In typewriter face, while others may be from any type of connputer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overiaps. ProQuest Information and Learning 300 North Zeeb Road, Ann Arbor, Ml 48106-1346 USA 800-521-0600 DAOXUAN'S VISION OF JETAVANA: IMAGINING A UTOPIAN MONASTERY IN EARLY TANG by Zhihui Tan Copyright © Zhihui Tan 2002 A Dissertation Submitted to the Faculty of the DEPARTMENT OF EAST ASIAN STUDIES In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2002 UMI Number: 3073263 Copyright 2002 by Tan, Zhihui Ai-Choo All rights reserved. -
DHYANA VAHINI Stream of Meditation
DHYANA VAHINI Stream of Meditation SATHYA SAI BABA Contents Dhyana Vahini 5 Publisher’s Note 6 PREFACE 7 Chapter I. The Power of Meditation 10 Binding actions and liberating actions 10 Taming the mind and the intelligence 11 One-pointedness and concentration 11 The value of chanting the divine name and meditation 12 The method of meditation 12 Chapter II. Chanting God’s Name and Meditation 14 Gauge meditation by its inner impact 14 The three paths of meditation 15 The need for bodily and mental training 15 Everyone has the right to spiritual success 16 Chapter III. The Goal of Meditation 18 Control the temper of the mind 18 Concentration and one-pointedness are the keys 18 Yearn for the right thing! 18 Reaching the goal through meditation 19 Gain inward vision 20 Chapter IV. Promote the Welfare of All Beings 21 Eschew the tenfold “sins” 21 Be unaffected by illusion 21 First, good qualities; later, the absence of qualities 21 The placid, calm, unruffled character wins out 22 Meditation is the basis of spiritual experience 23 Chapter V. Cultivate the Blissful Atmic Experience 24 The primary qualifications 24 Lead a dharmic life 24 The eight gates 25 Wish versus will 25 Take it step by step 25 No past or future 26 Clean and feed the mind 26 Chapter VI. Meditation Reveals the Eternal and the Non-Eternal 27 The Lord’s grace is needed to cross the sea 27 Why worry over short-lived attachments? 27 We are actors in the Lord’s play 29 Chapter VII. -
Pramukh Swami's Work
Pramukh Swami's Work “In the good of others lies our own...” This maxim by Pramukh Swami Maharaj is not only an inspiring call for all humanity, but also reflects the spirit of his services to man and society. Acclaimed as a unique and rare holy soul of India, Pramukh Swami Maharaj was born on 7 December 1921 in the village of Chansad, Gujarat. He is the fifth successor in the illustrious spiritual tradition of Bhagwan Swaminarayan (1781-1830) who established the Swaminarayan Sampradaya. Pramukh Swami Maharaj was born in the village of Chansad, 12 km from Vadodara in Gujarat on 7 December, 1921. Known as Shantilal in his childhood, he was wedded to devotion from a young age. His parents, Motibhai and Diwaliben Patel, were adherents of the Swaminarayan Sampradaya. Shastriji Maharaj had discerned the potential of young Shantilal from the very day he initiated him as a disciple. While studying in 6th grade, Shantilal received the call from guru Shastriji Maharaj to renounce his home. With the blessings of his parents, he left home at the age of 18 and was initiated by Shastriji Maharaj in January 1940 and was renamed as Sadhu Narayanswarupdas. For 11 years, Narayanswarupdas served under guru Shastriji Maharaj. During the initial years, he toured with him and studied Sanskrit and the shastras. He excelled in studies but had to discontinue them to serve in the mandir-building activities. In 1943, he played an important role in the construction work of the mandir in Atladra. From 1946-1950, he was given the responsibility of Kothari of the BAPS Swaminarayan Mandir in Sarangpur.