DOCSLIB.ORG

Sanatana Dharma: an Advanced Text Book of Hindu Religion and Ethics

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sanatana Dharma: an Advanced Text Book of Hindu Religion and Ethics UNIVERSITY OF CALIFORN A, SAN DIEGO 3 182202660 1211 A .,l.ra,LlADjUfI \ i/d .v A, UN VERS T OF CAL FORNIA, SAN DIEGO 3 182202660 1211 SANATANA DHARMA AN ADVANCED TEXT BOOK OF WINDU RELIGION AND PUBLISHED BY THE BOARD OP TRUSTEES, CENTRAL HINDU COLLEGE, BENARES. 1904. All rights reserved. PRINTED AT THK TAKA PRINTING WORKS, BKNABES. FOREWORD. The Board of Trustees of the Central Hindu College has laid down the following principles on which religious and moral teaching is to be given in all Institutions under its control. The object of the Central Hindu College being to combine Hindu religious and ethical training with the western education suited to the needs of the time, it is necessary that this religious and ethical training shall be of a wide, liberal and un- sectarian character, while at the same time it shall be definitely and distinctively Hindu. It must be inclusive enough to unite the most divergent forms of Hindu thought, but exclusive enough to leave outside it forms of thought which are non-Hindu. It must avoid all doctrines which are the subject of controversy between schools recognised as ortho- dox it must not enter into of the social ; any and of the but it must political questions day ; lay a solid foundation of religion and ethics on which the student may build, in his manhood, the more speci- alised principles suited to his intellectual and emo- tional temperament. It must be directed to the building, up of a character -pious, dutiful, strong, li Foreword. self-reliant, upright, righteous, gentle and well- balanced a character which will be that of a good man and a citizen the fundamental good ; princi- ples of religion, governing the general view of life and of life's obligations, are alone sufficient to form such a character. That which unites Hindus in a common faith must be clearly and simply taught; all that divides them must be ignored. Lastly, care must be taken to cultivate a wide spirit of tolerance, which not only respects the differences of thought and practice among Hindus, but which also respects the differences of religion among non- Hindus, regarding all faiths with reverence, as roads whereby men approach the Supreme. Therefore: I. The Religious and Ethical In- struction must be such as all Hindus can accept. 2. It must include the special teach- ings which mark out Hinduism from other religions. 3. It must not include the distinctive views of any special school or sect. The Text Book is intended to be studied by Hindu youths in Colleges, after the elementary one and the Catechism have been mastered in school days. It follows exactly the same general plan, Foreword. Ill filling in the broad outlines given in the elementary one, and supplying details which were not before introduced, lest they should contuse the minds of young learners. It follows the same principle of expounding beliefs common to the vast majority of Hindus, avoiding special sectarian views. In the Introduc- tion a very brief sketch of the great Schools is given, as every youth should know of their exis- tence and of their distinguishing marks. The name to be given to these books was " carefully discussed, and that of Sanatana Dhar- ma" was finally chosen, as connoting the ancient teachings, free from modern accretions. It should cover all sects, as it did in the ancient days. May this book also aid in the great work of building up the national Religion, and so pave the way to national happiness and prosperity. CONTENTS. PAGE. INTRODUCTION. i PART I. BASIC HINDU RELIGIOUS IDEAS. CHAPTER I. THE ONE EXISTENCE. ... 38 CHAPTER II. THE MANY. 61 CHAPTER III. REBIRTH. 88 CHAPTER IV. KARMA. 1 08 CHAPTER V. SACRIFICE. 124 CHAPTER VI. THE VISIBLE AND IN- VISIBLE |WORLDS. 139 PART II. GENERAL HINDU RELIGIOUS CUSTOMS AND RITES. CHAPTER I. THE SAMSKARAS. 165 CHAPTER II. SHRADDHA. 183 CHAPTER III. SHAUCHAM. 191 CHAPTER IV. THE FIVE DAILY SACRI- FICES. 198 CHAPTER V. WORSHIP. 209 CHAPTER VI. THE FOUR STAGES OF LIFE. 221 CHAPTER VII. THE CASTE SYSTEM. 238 PART III. ETHICAL. TEACHINGS. PAGE. CHAPTER I. ETHICAL SCIENCE, WHAT IT is. 259 CHAPTER II. THE FOUNDATION OF ETHICS, AS GIVEN BY RELIGION. 264 CHAPTER III. RIGHT AND WRONG. ... 275 CHAPTER IV. THE STANDARD OF ETHICS. 290 CHAPTER V. VIRTUES & THEIR FOUN- DATION. 294 CHAPTER VI. BLISS AND EMOTIONS. ... 304 CHAPTER VII. "SELF-REGARDING" VIR- TUES. 312 CHAPTER VIII. VIRTUES AND VICES IN HUMAN RELATIONS. THOSE IN RELATION TO SUPERIORS. 337 CHAPTER IX. VIRTUES AND VICES IN RELATION TO EQUALS. CHAPTER X. VIRTUES & VICES IN RE- LATION TO INFERIORS. 380 CHAPTER XI. THE RE-ACTION OF VIR- TUES AND VICES ON EACH OTHER. 392 II INTRODUCTION. f: i The Religion based on the Ve- das, the SanStana Dharma, or Vaidika Dharma, is the oldest of living Religions, and stands unrivalled in the depth and splendour of its philosophy, while it yields to none in the purity of its ethical teach- ings and in the flexibility and varied adaptation of " its rites and ceremonies. It is like a river, which has shallows that a child may play in, and depths which the strongest diver cannot fathom." It is thus adapted to every human need, and there is nothing which any religion can supply to add to its rounded perfection. The more it is studied, the more does it illuminate the intellect and satisfy the heart. The youth who learns something of it is laying up for himself a sure increaser of happiness, a sure consolation in trouble, for the rest of his life. " That which supports, that which holds to- gether the peoples (of the universe), that is Dharma." Dharma is not merely a set of beliefs having no necessary connection with the daily life of hu- manity, bat it is the very principles of a healthy and beneficent life. Therefore to know those prin- ciples and act upon them is to be a true Aryan (or follower of Vaidika Dharma), and to tread the sure road to happiness, individual as well as general. " " The etymological meaning of religion is also " " " the same, that which binds together." Vaidika means "pertaining to the Veda or Perfect Know- " ledge." Hence Vaidika Dharma means the Reli- gion of Perfect Knowledge." One of the most remarkable things in the Sana- tana Religion is the way in which it has laid down a complete scheme of knowledge, and has then crowned it with a Philosophy composed of six faces, but governed by one idea and leading to one goal. No such comprehensive and orderly view of human knowledge is elsewhere to be found. This has been sketched in the Elementary Text-Book, but now requires some further elucidation. 1 MalidWidrata. Kama Parva. Ixix, 59. [ 3 ] THE BASIS OF SANATANA DHARMA. of the The *a;f?r: Shrutih, consisting Four Vedas is the final authority in the Aryan Religion, and these four Vedas form in their entirety THE VEDA, THE PERFECT KNOWLEDGE, revealed by Brahma, seen by the Rishis, and clothed in words by Them for the benefit of the Aryan peoples. " The Vedas, together with the Itihasas, were withdrawn at the end of the Yugas. The Mahar- his, permitted by Svayambhu (Brahma), recovered them by Tapas." It appears that modifications were introduced on such recoveries, which took place at the begin- ning of each cycle, so as to suit the again revealed Vedas to the special conditions of the age. For we read in the Devi Bhagavata : 2 li " Then, in the Kali age, He (Vishnu in the form of Vyasa) divides the one Veda into many parts, desiring benefit (to men), and knowing that the 1 Quoted by Shankaracliarya, and attributed by him to Vy&sa. ShdriraJca BhasJiya. T. iii. 29. 2 Loc. cit. I. iii. 19. [ 4 ] Brahmanas would be short-lived and of small in- telligence," and hence unable lo master the whole. Thus the Risjiis are ever wauhing over the Religion they gave, withdrawing and again giving revelation according to the needs and the capaci- ties of each age. If so much has disappeared from the sacred books as may be seen by com- paring the number of shlokas said to be contained in some of them, with the extant shlokas this disappearance has been brought about by the Rishis for men's benefit. In Patanjali's Mah&bh&$hya -much higher fig- ures, as regards the extent and content of the Vec,.s, are given than are found in the now extant books. He mentions 21 shakhas of the Rigveda, 100 of the Yajutveda, 1000 of the Samaveda and 9 of the Athatvaveda. The Muktikopanishat gives 21 shakhas of the Rigveda, 109 of the Yajurveda^ IOOO of the Sdniaveda, and 50 of the Atliaroaveda. Of these but few are now known. * Each Veda has three generally recognised divi- sions : (i) The gf|rfr Samhita, or Collection, consist- ing of flrRift Suktani, Suktas, hymns used at sacri- fices and offerings, the Mantras, on which the efficacy of the rite depends. 1 Cf. on this point the "[ 5 ] (2) The arfTTrR Brahmanani, Brahmanas, de- scribed by Apastamba as containing precepts for stories traditions sacrifice, reproof, praise, and ; they explain' the connection between the Suktas and the ceremonies are treatises on but ; they ritual, interspersed with the ritual directions are many illustrative stories, philosophical observations and profound ideas, especially in the Tdndya Mahd- brdhuiana and the Shatapaiha Brdhmana, Trea- tises named 3Tri 33jrf% Aranyakani, Aranyakas, or Books for the Forest, i. e., for study by recluses, are given at the end of the Brahmanas.
Load more

Recommended publications
  • 11. Brahmotsavam
    Our Sincere thanks to: 1. 'kaimkarya ratnam' Anbil Sri. Ramaswamy Swami, Editor of SrIRangaSrI e-magazine for his special report on the Brahmotsava Celebrations at Pomona, New York. 2. Sri. Murali Desikachari for compiling the source document 3. Sri.Lakshminarasimhan Sridhar, Sri.Malolan Cadambi, Sri. Murali BhaTTar of www.srirangapankajam.com. sadagopan.org sadagopan.org sadagopan.org www.ranganatha.org and Nedumtheru Sri.Mukund Srinivasan for contribution of images. 4. Smt. Jayashree Muralidharan for assembling the e-book. C O N T E N T S Introduction 1 Brahmotsava Ceremonies 5 Pre-Brahmotsavam 7 Ghanta Sevai 22 Bheri Taadanam 26 sadagopan.org sadagopan.org sadagopan.org Slokams used in Bheri Taadanam 31 Brahmotsavam at Pomona New York 73 Day 1 75 Day 2 80 Day 3 82 Final Day 84 In Conclusion 95 A special report by Sri. Anbil Ramaswamy 97 Just returned from Vaikuntham 99 sadagopan.org sadagopan.org sadagopan.org SrI ranganAtha with ubhaya nAcchiyArs during Brahmotsavam Pomona Temple, New York ïI> b INTRODUCTION Dear Sri RanganAyaki SamEtha Sri Ranganatha BhakthAs : The First BrahmOthsavam celebrations at Sri Ranganatha Temple have been sadagopan.org sadagopan.org sadagopan.org successfully concluded with the anugraham of Lord Ranganatha and the AchAaryAs. The details of each day's program is available at: http://www.Ranganatha.org A huge band of volunteers provided support for the various Kaimkaryams and including the Vaidhika events of the individual days from DhvajArOhaNam to DhvajAvarOhaNam. The daily alankArams, PuRappAdus, Live Naadhaswara Kaccheris, cultural events, Anna dhAnams, BhEri Taadanams et al during this BrahmOthsavam were a delight to enjoy.
    [Show full text]
  • Akasha (Space) and Shabda (Sound): Vedic and Acoustical Perspectives
    1 Akasha (Space) and Shabda (Sound): Vedic and Acoustical perspectives M.G. Prasad Department of Mechanical Engineering Stevens Institute of Technology Hoboken, New Jersey [email protected] Abstract A sequential ordering of five elements on their decreasing subtlety, namely space, air fire, water and earth is stated by Narayanopanishat in Atharva Veda. This statement is examined from an acoustical point of view. The space as an element (bhuta) is qualified by sound as its descriptor (tanmatra). The relation between space and sound and their subtle nature in reference to senses of perception will be presented. The placement of space as the first element and sound as its only property will be discussed in a scientific perspective. Introduction The five elements and their properties are referred to in various places in the Vedic literature. An element is the substance (dravya) which has an associated property (of qualities) termed as guna. The substance-property (or dravya- guna) relationship is very important in dealing with human perception and its nature through the five senses. Several Upanishads and the darshana shastras have dealt with the topic of substance-property (see list of references at the end). The sequential ordering of the five elements is a fundamental issue when dealing with the role of five elements and their properties in the cosmological evolution of the universe. At the same time the order of the properties of elements is also fundamental issue when dealing with the perception of elements is also a through five senses. This paper focuses attention on the element-property (or dravya-guna) relation in reference to space as the element and sound as its property.
    [Show full text]
  • ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
    ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one ..................................................................................
    [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]
  • The Tattwa Kaumudi
    ENGLISH TRANSLATION, WITH THE SANSKRIT TEXT, / OF THE TATTVA-KAUMUDI (SANKHYA) OF VACHASPATI MISRA, BY GANGlNlTHA JHl, M. A.; F.T.S. P. GOVERNMENT SCHOLAR N. W. (1888-90) ; MEDALLIST OP THE UNIVERSITY OF ALLAHABAD J MITEA MEDALLIST AND VIZIANAGRAM SCHOLAR (QUEEN S COLLEGE, LIBRARIAN, RAJ DARBHANGA. Published for the " BOMBAY TEEOSOPHICAL PUBLICATION FUND>\ BY TOOKABAM TATYA, F.T.S. 1896. Price 2 Rupees. PREFACE. FOR the little we know of Vachaspati Misra the reader is Is referred to the Sanskrit Introduction ; wherein it shown that he was a Maithila Brahrnana and flourished somewhere about the 9th Century A. D. For Udayanacharya the author " of the "Parisuddi" on Vachaspati Misra s Tatparya-Tika," flourished in the reign of king Lakshinana Sen of Bengal, of 8th and at whose era we have just commenced the century ; least a century must have elapsed before a work could deserve the honor of a commentary at the hands of Udayanacharya. I take this opportunity to thank my friend Balu Govinda- dasa of Benares, to whom I owe more than I can express, who has been chiefly instrumental in my undertaking and finishing not only of the present translation, but also of the Kavyaprakasa and the Nyaya -Muktavali, and some works on Mimansa. My thanks are also due to Tookaram Tatya Esq. of Bombay for his publication of the work, and also to the " " proprietors of the Theosophist of Madras for allowing a reprint of the translation which first appeared in the columns of that excellent journal.
    [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]
  • The Four Vedas
    pdfMachine by Broadgun Software - a great PDF writer! - a great PDF creator! - http://www.pdfmachine.com http://www.broadgun.com The Four Vedas Rigveda contains mainly mantras in praise of various vedic deities and prayers to them. It is divided in two ways. 8 ashtakas comprising of 64 adhyayas ORversesverses 10 mandalas comprising of 85 anuvakas in total there are 1028 suktams made up of 10552 mantras. A suktam is a collection of mantras on a particular subject. Originally there were 21 branches of this veda, but now only to i.e.:- Bhashkala and Sakala are in existing. The sub texts of this veda are Brahmanas ( procedural instructions) - Kaushitaki, Sangrayana and Aithareya Aranyakas - Kaushitaki and Aithareya Upanishads - Kaushitaki and Aithareya Gruhya sutra - Asvalayana Yajurveda There are two schools of yajurveda. The shukla yajurveda and the krishna yajurveda. The main difference is that in shukla yajurveda we find mantras alone whereas krishna yajurveda is a mix of mantras and the relevant brahmana bhaga also. Yajurveda consists mainly of procedural mantras used in yajnas and it is in prose. The shukla yajurveda has got two main branches as of today. 1. Vajasaneyi madhyandiniya mainly found in north india 2. Kanva mostly found in Tamil Nadu. Vajasaneyi samhita consists of 303 anuvakas made up of 1975 kandikas classifiec into 40 chapters. Kanva samhita againa has got 40 chapters divided into 328 anuvakas comprising of 2086 kandikas. 1 The krishna yajurveda is made up of 7 kandas divided into 44 prasnas. There are 651 anuvakas made up of 2198 panchashatis (group of fifty words).
    [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]
  • Balabodha Sangraham
    बालबोध सङ्ग्रहः - १ BALABODHA SANGRAHA - 1 A Non-detailed Text book for Vedic Students Compiled with blessings and under instructions and guidance of Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Jayendra Saraswathi Sri Sankaracharya Swamiji 69th Peethadhipathi and Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Sankara Vijayendra Saraswathi Sri Sankaracharya Swamiji 70th Peethadhipathi of Moolamnaya Sri Kanchi Kamakoti Peetham Offered with devotion and humility by Sri Atma Bodha Tirtha Swamiji (Sri Kumbakonam Swamiji) Disciple of Pujyasri Kuvalayananda Tirtha Swamiji (Sri Tambudu Swamiji) Translation from Tamil by P.R.Kannan, Navi Mumbai Page 1 of 86 Sri Kanchi Kamakoti Peetham ॥ श्रीमहागणपतये नमः ॥ ॥ श्री गु셁भ्यो नमः ॥ INTRODUCTION जगत्कामकलाकारं नािभस्थानं भुवः परम् । पदपस्य कामाक्षयाः महापीठमुपास्महे ॥ सदाििवसमारमभां िंकराचाययमध्यमाम् । ऄस्मदाचाययपययनतां वनदे गु셁परमपराम् ॥ We worship the Mahapitha of Devi Kamakshi‟s lotus feet, the originator of „Kamakala‟ in the world, the supreme navel-spot of the earth. We worship the Guru tradition, starting from Sadasiva, having Sankaracharya in the middle and coming down upto our present Acharya. This book is being published for use of students who join Veda Pathasala for the first year of Vedic studies and specially for those students who are between 7 and 12 years of age. This book is similar to the Non-detailed text books taught in school curriculum. We wish that Veda teachers should teach this book to their Veda students on Anadhyayana days (days on which Vedic teaching is prohibited) or according to their convenience and motivate the students.
    [Show full text]
  • Treatise on Astral Projection V2
    TREATISE ON ASTRAL PROJECTION V2 by Robert Bruce Copyright © 1999 Contents Part One................................................................................................................................. 1 Part Two................................................................................................................................. 6 Part Three .............................................................................................................................. 12 Part Four ............................................................................................................................... 17 Part Five ................................................................................................................................ 21 Part Six................................................................................................................................... 27 Part Seven .............................................................................................................................. 34 Part Eight............................................................................................................................... 41 Book Release – “Astral Dynamics”....................................................................................... 51 Book Release – “Practical Psychic Self-Defense”................................................................ 52 i Copyright © Robert Bruce 1999 1 Part One This version has been completely rewritten and updated, with thought to all
    [Show full text]
  • Lankavatara-Sutra.Pdf
    Table of Contents Other works by Red Pine Title Page Preface CHAPTER ONE: - KING RAVANA’S REQUEST CHAPTER TWO: - MAHAMATI’S QUESTIONS I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI CHAPTER THREE: - MORE QUESTIONS LVII LVII LIX LX LXI LXII LXII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIVIV LXXV LXXVI LXXVII LXXVIII LXXIX CHAPTER FOUR: - FINAL QUESTIONS LXXX LXXXI LXXXII LXXXIII LXXXIV LXXXV LXXXVI LXXXVII LXXXVIII LXXXIX XC LANKAVATARA MANTRA GLOSSARY BIBLIOGRAPHY Copyright Page Other works by Red Pine The Diamond Sutra The Heart Sutra The Platform Sutra In Such Hard Times: The Poetry of Wei Ying-wu Lao-tzu’s Taoteching The Collected Songs of Cold Mountain The Zen Works of Stonehouse: Poems and Talks of a 14th-Century Hermit The Zen Teaching of Bodhidharma P’u Ming’s Oxherding Pictures & Verses TRANSLATOR’S PREFACE Zen traces its genesis to one day around 400 B.C. when the Buddha held up a flower and a monk named Kashyapa smiled. From that day on, this simplest yet most profound of teachings was handed down from one generation to the next. At least this is the story that was first recorded a thousand years later, but in China, not in India. Apparently Zen was too simple to be noticed in the land of its origin, where it remained an invisible teaching.
    [Show full text]
  • Law Obligation and Duty of Dharma
    Law Obligation And Duty Of Dharma andIzzy skylarkoften irrationalized his terraces thereinafterso sleeplessly! when Cantoris weak-kneed Euclid Wells catnap corks her densitometryterminatively andso detestably dewater her that sensoriums. Michel asseverates Empire-builder very irresolutely. Barth gumshoed some leches In an epic smrti text of law and obligation as a person had a person to dominate the meaning of stages of the sources Any of a chain of collections of ancient legends and lore embodying the principles of the universal, eternal religion and ethics. Great universal power, divine energy, strength. Fact that propagate and dharma are strongly interwoven and there is cut way the. Today how dharma in. Hinduism but common good, and choose a royal prince were happy! Prescribed course of occupation duty ordinance law fair practice custom customary. It is one of the elements of the dynamising motor that moves the typically slow engine of the Hindu train through history. On the chancellor it is incumbent upon them to themselves their rugged station because life as part in their hood or dharma Although this idea this one's predestined role or loan is. Not exceed mere religion it stands for duty obligation and righteousness. The real duty is to cultivate that feeling and enter into that experience. Hinduism and Humanitarian Work UNHCR. Raikva imparted the sacred teaching: that all things in the universe are supported by the Spirit and all belong to the Spirit. Annotated text and translation. HINDU VIRTUE ETHICS University of Idaho. Beyond that, some have duties to broader units such helpless state every country. Alliance publishing company with killings for all these vedic society, or display compulsive behavior if christian law! The narrowest way as clear as our most hindus feel love is no one saintly poet sang that holiness is spoken out every one.
    [Show full text]