The Thread of Sound, Language and Reality in Hinduism
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Women in Hindu Dharma- a Tribute
Women in Hindu Dharma- a Tribute Respected Ladies and Gentlemen1, Namaste! Women and the Divine Word:- Let me start my talk with a recitation from the Vedas2, the ‘Divinely Exhaled’ texts of Hindu Dharma – Profound thought was the pillow of her couch, Vision was the unguent for her eyes. Her wealth was the earth and Heaven, When Surya (the sun-like resplendent bride) went to meet her husband.3 Her mind was the bridal chariot, And sky was the canopy of that chariot. Orbs of light were the two steers that pulled the chariot, When Surya proceeded to her husband’s home!4 The close connection of women with divine revelation in Hinduism may be judged from the fact that of the 407 Sages associated with the revelation of Rigveda, twenty-one5 are women. Many of these mantras are quite significant for instance the hymn on the glorification of the Divine Speech.6 The very invocatory mantra7 of the Atharvaveda8 addresses divinity as a ‘Devi’ – the Goddess, who while present in waters, fulfills all our desires and hopes. In the Atharvaveda, the entire 14th book dealing with marriage, domestic issues etc., is attributed to a woman. Portions9 of other 19 books are also attributed to women sages10. 1 It is a Hindu tradition to address women before men in a group, out of reverence for the former. For instance, Hindu wedding invitations are normally addressed ‘To Mrs. and Mr. Smith’ and so on and not as ‘To Mr. And Mrs. Smith’ or as ‘ To Mr. and Mrs. John Smith’ or even as ‘To Mrs. -
India's "Tīrthas": "Crossings" in Sacred Geography
India's "Tīrthas": "Crossings" in Sacred Geography The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Eck, Diana L. 1981. India's "Tīrthas": "Crossings" in sacred geography. History of Religions 20 (4): 323-344. Published Version http://www.jstor.org/stable/1062459 Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:25499831 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA DianaL.Eck INDIA'S TIRTHAS: "CROSSINGS" IN SACRED GEOGRAPHY One of the oldest strands of the Hindu tradition is what one might call the "locative" strand of Hindu piety. Its traditions of ritual and reverence are linked primarily to place-to hill- tops and rock outcroppings, to the headwaters and confluences of rivers, to the pools and groves of the forests, and to the boundaries of towns and villages. In this locative form of religiousness, the place itself is the primary locus of devotion, and its traditions of ritual and pilgrimage are usually much older than any of the particular myths and deities which attach to it. In the wider Hindu tradition, these places, par- ticularly those associated with waters, are often called tirthas, and pilgrimage to these tirthas is one of the oldest and still one of the most prominent features of Indian religious life. A tZrtha is a "crossing place," a "ford," where one may cross over to the far shore of a river or to the far shore of the worlds of heaven. -
Bringing the Divine Down Into Man: the Building
Bringing the Divine down into Man: the building-up of the yoga path Trazendo o Divino para Dentro do Homem: a Construção do Sistema do Yoga Das Göttliche in den Menschen bringen: Die Konstruktion des Yoga Edrisi Fernandes 1 Resumo: O autor analisa a evolução do Yoga como uma disciplina ascética, desde o tempo da absorção dos habitantes originais da ?ndia pelas tribos arianas, que ali chegaram numa época proto-histórica. Ritos austeros, práticas mágicas, exercícios de controle respiratório e atitudes ascéticas dos habitantes locais foram incorporados na metafísica e na religião Védicas, e também no Yoga pré-clássico. A descoberta do poder das práticas ascéticas e meditacionais permitiu um distanciamento progressivo dos yogis em relação a práticas religiosas externas, tais como sacrifícios realizados com a intenção de favorecer os deuses, e a um avanço paralelo da visão do Yoga como um tipo de sacrifício em si mesmo, fundamentado na associação – entendida como uma ligação ou [re]união – entre o “Self”/a Alma vivente (âtman; jivâtman) do homem e a norma eterna (sanatana dharma), o “Senhor das Criaturas” (Prajâpati), o Ser Supremo (Parameshtin; Brahman; Shiva do Shaivismo; Vishnu do Vaishnavismo), ou a força ou poder (Shakti do Shaktismo [Tantrismo]) que torna a vida possível e que mantém o cosmos. Através de uma revisão do tema do Purusha (sânscrito para “pessoa; homem”, mas também para “Homem Universal; homem-deus”) em algumas referências clássicas da literatura indiana – incluindo o Rigveda, o Atharvaveda, muitos Upanishads, porções relevantes -
HINDUISM TODAY SAMPLE: Puranas Summary from the Siva Purana AGAMAS: Basics
THE HINDU SCRIPTURES Simple Christians have the Bible Hindus have the Vedas Actually, it is much more complicated… TIMELINE (written)* SRUTI SMRITI (BC) 1500 800 400 0 400 800 1200 1600 (AD) Note: dates for the Vedas(samhitas) can vary more than 1,000 years MAHABHARATA VEDAS & RAMAYANA BRAHMANAS TANTRAS ARANYAKAS PURANAS UPANISHADS DARSHANAS *some were orally transmitted prior to this TWO TYPES OF SCRIPTURES SHRUTI (“heard”) SMRITI (“remembered”) heard by the rishis -Itihasas (History or Epics) direct from God -Puranas (Mythology) -Dharma Shastras- Law Codes …The Vedas -Agamas & Tantras- Sectarian Samhitas, Brahmanas, Scriptures. Arayakas, Upanishads -Darshanas- Manuals of Philosophy * THE *VEDAS *Note: “Veda” is used in multiple ways: 1. Referring to the oldest hymn portions (Samhitas) 2. Referring to the collection of samhitas, brahmanas, aranyakas, and upanishads 3. Shaivites and Vaishnavites often include the Agamas by this term 4. Many also include the Gita by this term THE VEDAS (Samhitas) The Rig Veda 10,552 hymns The Sama Veda 1,875 hymns--mostly Rig Veda repeated The Yajur Veda Vedic sacrificial manuals The Atharva Veda Incantations, spells, mystical poetry Searching for the VEDAS You want a copy of the Vedas? -you won’t find it in the library -you won’t find it in the bookstores -you might find a concise, edited version -when you find it… When were they written? Nobody knows exactly… -The oldest Veda (Rig) reached its final stage of compilation about 1000 B.C. -Different dates given Tilak: 6000 B.C. Jacobi: 4500 B.C. Mueller: 1200 B.C. The Rig Veda Rig Veda Book 3 Hymn 10 1. -
Shakti and Shkta
Shakti and Shâkta Essays and Addresses on the Shâkta tantrashâstra by Arthur Avalon (Sir John Woodroffe), London: Luzac & Co., [1918] Table of Contents Chapter One Indian Religion As Bharata Dharma ........................................................... 3 Chapter Two Shakti: The World as Power ..................................................................... 18 Chapter Three What Are the Tantras and Their Significance? ...................................... 32 Chapter Four Tantra Shastra and Veda .......................................................................... 40 Chapter Five The Tantras and Religion of the Shaktas................................................... 63 Chapter Six Shakti and Shakta ........................................................................................ 77 Chapter Seven Is Shakti Force? .................................................................................... 104 Chapter Eight Cinacara (Vashishtha and Buddha) ....................................................... 106 Chapter Nine the Tantra Shastras in China................................................................... 113 Chapter Ten A Tibetan Tantra ...................................................................................... 118 Chapter Eleven Shakti in Taoism ................................................................................. 125 Chapter Twelve Alleged Conflict of Shastras............................................................... 130 Chapter Thirteen Sarvanandanatha ............................................................................. -
Svara Statistics of Taittiriya Brahmana
Svara Statistics of the Taittiriya Brahmana by Ulrich Stiehl, Heidelberg 2005 1. List of accented orthographic syllables - Sorted by Alphabet 2-38 2. List of accented orthographic syllables - Sorted by Frequency 39-75 3. Attested quotations from the text of the Taittiriya Brahmana 76-207 This document, designed for font developers and linguists, provides for the first time statistical data about the accented orthographic syllables of a large text of Vedic Sanskrit, here of the Yajurveda text Taittiriya Brahmana (http://www.sanskritweb.net/yajurveda). The Unicode rendering rules are based on the faulty concept of orthographic syllables. For non-accented orthographic syllables of non-Vedic Sanskrit see my "Technical Manual of Itranslator 2003", pages 76-103, http://www.sanskritweb.net/itrans/itmanual2003.pdf), whereas this file documents the accented orthographic syllables of Vedic Sanskrit. The American Unicode Consortium consists of laymen, this means here non-Indologists, e.g. Michael Everson and others, who cannot read nor write any of the Indian languages. These consortium members discarded the Unicode proposals made by "Indian niggers", e.g. the proposal "Vedic Code Set - A Draft" made by the "Indian niggers" of the TDIL (see http://tdil.mit.gov.in/pchangeuni.htm). After having discarded the proposals of the "Indian niggers", Michael Everson and other Unicode members, who are non-Indologists, concocted illogical and incomplete Unicode font rendering rules for the "Indian niggers". In the lists below, those characters and accents that cannot be displayed properly due to Michael Everson et alii, are typeset by non-Unicode private-use-area letters marked in red. -
The Root of Indian Communication Theory in the Ṛig Veda: Practical Vedānta
The Root of Indian Communication Theory in the Ṛig Veda: Practical Vedānta Anne Melfi Abstract What is the source of the power of speech and eloquence and fulfillment in life? Though communication and rhetoric departments in most Indian universities have been focusing their teaching and research agendas on Western models, a growing body of scholarship is developing communication theory that approaches the big questions from an Indian perspective, drawing on traditional sources (Adhikary, 2014), which claim Veda as their ultimate source. This paper explores the Vedic worldview on speech and communication proclaimed in the Ṛicho Akśare verse of the Ṛig Veda, and others, drawing on sage Bhartṛhari (c. 450-500 CE), Maharishi Mahesh Yogi (1975; 1971), and Sanskrit scholars of the philosophy of language, who reference these hymns. They describe a Vedic cosmology of speech that bears striking resemblance to the universe according to string theory of quantum physics. The science serves to corroborate the premise of Vedic levels-of-speech theory that the universe is structured and governed by laws of nature/language of nature from within an unmanifest unified field of all the laws of nature, which Ṛig Veda 1.164 calls Parā and identifies as consciousness. This inquiry helps to illuminate how speech is Brahman, the source and goal of understanding, eloquence, and fulfillment. The Vedic texts enjoin the sanātana dharma of yoga, opening awareness to the transcendental source of 2 Bodhi: An Interdisciplinary Journal 7 (1) speech. I conclude that Vedic communication theory embedded in the hymns is integral to practical Vedanta. As Muktitkā Upaniṣad 1.9 proclaims: “As oil is present in a sesame seed, so Vedānta is present in the Veda.” Keywords: Vedanta, Indian communication theory, levels of speech, Rig Veda 1.164.39, Vedic rhetoric The Root of Indian Communication Theory in the Ṛig Veda: Practical Vedānta The basis of Vedic-based communication theory is integral to Vedanta, as the Vedic hymns and commentaries suggest. -
KATHA UPANISHAD Parts 1 & 2
MüPûÉåmÉÌlÉwÉiÉç KATHA UPANISHAD Parts 1 & 2 A Leap into the Beyond “THE SANDEEPANY EXPERIENCE” TEXT Reflections by SWAMI GURUBHAKTANANDA 20 Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11 Viveka Choodamani 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad – Parts 1 & 2 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities. -
Riddles in Hinduism
Bharat Ratna Dr. Bhimrao Ramji Ambedkar "Father Of Indian Constitution" India’s first Law Minister Architect of the Constitution of India ii http://www.ambedkar.org Born April 14, 1891, Mhow, India Died Dec. 6, 1956, New Delhi Dr. Bhimrao Ramji Ambedkar, was the first Minister of Law soon after the Independence of India in 1947 and was the Chairman of the drafting committee for the Constitution of India As such he was chiefly responsible for drafting of The Constitution of India. Ambedkar was born on the 14 th April, 1891. After graduating from Elphinstone College, Bombay in 1912, he joined Columbia University, USA where he was awarded Ph.D. Later he joined the London School of Economics & obtained a degree of D.Sc. ( Economics) and was called to the Bar from Gray's Inn. He returned to India in 1923 and started the 'Bahishkrit Hitkarini Sabha' for the education and economic improvement of the lower classes from where he came. One of the greatest contributions of Dr. Ambedkar was in respect of Fundamental Rights & Directive Principles of State Policy enshrined in the Constitution of India. The Fundamental Rights provide for freedom, equality, and abolition of Untouchability & remedies to ensure the enforcement of rights. The Directive Principles enshrine the broad guiding principles for securing fair distribution of wealth & better living conditions. On the 14 th October, 1956, Babasaheb Ambedkar a scholar in Hinduism embraced Buddhism. He continued the crusade for social revolution until the end of his life on the 6th December 1956. He was honoured with the highest national honour, 'Bharat Ratna' in April 1990 . -
The Concept of Jivanmukti in Advaita and Other Topics
1 The Concept of Jivanmukti in Advaita And Other Topics ShrIgurubhyo namaH HariH Om Recently I saw the following observation in the FAQ (Frequently Asked Questions) of the site: www.dvaita.org . Why does Tattvavâda deny jîvan-mukti ? // Because a mukta , or liberated person, should not even be physically present in the material universe, unlike the un-liberated. A person who is living in the world cannot be said to be free of sorrow born of material contact, and also cannot be said to experience the joy of his own nature at all times. The very act of living in a gross material body entails things such as eating, sleeping, pleasure and pain, etc., which cannot be accepted in a mukta . //The Advaitic concept of a jîvanmukta is also absurd because a person who has surmounted the realm of perception and realized the Absolute (as Advaita holds of a mukta ) should not continue to exist within and interact with the realm of perception that he has realized as being not-Real—no one continues to perceive a snake after realizing that the object of his perception is actually a rope. The suggestion that such bondage to the world of perception continues for a while after the occurrence of Realization, because of past attachments, is not tenable—such attachments themselves are artifacts of the perceived world that has supposedly been sublated, and should not continue to besiege the consciousness of the Realized. If they do, then we have to either reject the Realization that is said to have occurred, or else reject the notion that the world of perception, as manifesting through the attachments on a supposedly Realized person, can be sublated. -
1 UNIT 2 INTRODUCTION to VEDAS and UPANISADS Contents 2.0 Objectives 2.1 Vedas and Its Contents 2.2 a General Survey of the Ve
1 UNIT 2 INTRODUCTION TO VEDAS AND UPANISADS Contents 2.0 Objectives 2.1 Vedas and Its Contents 2.2 A General Survey of the Vedic Literature 2.3 Some Important Vedic Concepts - I 2.4 Some Important Vedic Concepts - II 2.5 Upanisads 2.6 Let Us Sum Up 2.7 Key Words 2.8 Further Readings and References 2.0 OBJECTIVES The main objective of this Unit – is to present a general outline of the origin and development of Vedic literature and its epistemological position in the different philosophical schools of India. Vedas have been held as the primary source of a structured society that is believed to pave way for a religious growth and induce a philosophical quest. The various concepts and doctrines of the Vedas can find its relevance in today’s world. In this unit, we shall briefly analyze the Vedic literature and its concepts. By the end of this unit you should be able: to gain a general idea of the vast Vedic literature and their content to understand the historical growth of religious practices in the Vedic background to learn the important concepts that led to the rise of Indian Philosophical systems to grasp the relevant concepts of the Vedas and appreciate its relevance in the modern world. 2.1 VEDAS AND ITS CONTENTS Vedas or the source of knowledge, is also referred to as the Sruti or that which is heard, Apauruseya or that which is not authored by a human, and Shastra or that which serves as a guide through its teaching. -
BG Chapter 13
UPADESA SARA Video by Chanting by Swami Tejomayananda Swami Paramarthananda Jacksonville, Florida 2005 By Ramana Maharishi INDEX S. No. Topic Page No. I Introduction 1 II Class Notes (1) Verse 1 4 (2) Verse 2 6 (3) Verse 3 8 (4) Verse 4 11 (5) Verse 5 13 (6) Verse 6 18 (7) Verse 7 20 (8) Verse 8 22 (9) Verse 9 24 (10) Verse 10 26 (11) Verse 11 28 [i] S. No. Topic Page No. (12) Verse 12 31 (13) Verse 13 33 (14) Verse 14 39 (15) Verse 15 43 (16) Verse 16 47 (17) Verse 17 49 (18) Verse 18 52 (19) Verse 19 55 (20) Verse 20 59 (21) Verse 21 65 (22) Verse 22 70 (23) Verse 23 74 (24) Verse 24 80 [ii] S. No. Topic Page No. (25) Verse 25 82 (26) Verse 26 84 (27) Verse 27 86 (28) Verse 28 89 (29) Verse 29 90 (30) Verse 30 93 III Video Duration - [ii] INTRODUCTION Introduction • Author – Ramana Maharishi, 30 Verses. 2 Works Updesa Sara Sad Darshanam - Karma Yoga / Upasana Yoga / Jnana Yoga. - Jnana Yoga Highlighted. - Comprehensive Prakarana Grantha. - Direct means for Realisation. - In Vedic Schools : - Requires Yogyata, Qualifications. First : Tattva Bodha Second : Upadesa Sara Third : Gita : 5 Verses – Chapter 13 20 Values – Amanitvam - Supportive, means gives qualifications. - Stepping stone, makes primary Sadhana work. • Written on request of Tamil scholar, composer, devotee called Muruganar. • In this work he wanted to glorify Leelas of Lord Shiva in Puranas. 1 Story : • Karma Khanda in Yagashala, doing ritual thinking everything possible to be gained by rituals.