Devahuti Attains Vaikuntha Features Further Instructions to Mother Devahuti Lord Kapila
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Brahma Sutra
BRAHMA SUTRA CHAPTER 4 3rd Pada 1st Adikaranam to 6th Adhikaranam Sutra 1 to 16 INDEX S. No. Topic Pages Topic No Sutra No introduction 4024 179 Archiradyadhikaranam 179 a) Sutra 1 4026 179 518 180 Vayvadhikaranam 180 a) Sutra 2 4033 180 519 181 Tadidadhikaranam 4020 181 a) Sutra 3 4044 181 520 182 Ativahikadhikaranam 182 a) Sutra 4 4049 182 521 b) Sutra 5 4054 182 522 c) Sutra 6 4056 182 523 i S. No. Topic Pages Topic No Sutra No 183 Karyadhikaranam: 183 a) Sutra 7 4068 183 524 b) Sutra 8 4070 183 525 c) Sutra 9 4073 183 526 d) Sutra 10 4083 183 527 e) Sutra 11 4088 183 528 f) Sutra 12 4094 183 529 g) Sutra 13 4097 183 530 h) Sutra 14 4099 183 531 184 Apratikalambanadhikaranam: 184 a) Sutra 15 4118 184 532 b) Sutra 16 4132 184 533 ii Lecture 368 4th Chapter : • Phala Adhyaya, Phalam of Upasaka Vidya. Mukti Phalam Saguna Vidya Nirguna Vidya - Upasana Phalam - Aikya Jnanam - Jnana Phalam • Both together is called Mukti Phalam Trivida Mukti (Threefold Liberation) Jeevan Mukti Videha Mukti Krama Mukti Mukti / Moksha Phalam Positive Language Negative Language - Ananda Brahma Prapti - Bandha Nivritti th - 4 Pada - Samsara Nivritti rd - 3 Pada - Dukha Nivritti - Freedom from Samsara, Bandha, Dukham st - 1 Pada Freedom from bonds of Karma, Sanchita ( Destroyed), Agami (Does not come) - Karma Nivritti nd - 2 Pada nd rd • 2 and 3 Padas complimentary both deal with Krama Mukti of Saguna Upasakas, Involves travel after death.4024 Krama Mukti Involves Travel 3 Parts / Portions of Krama Mukti 2nd Pada – 1st Part 2nd Part Travel 3rd Part Reaching Departure from Body for Travel Gathi Gathanya Prapti only for Krama Mukti - Not for Videha Mukti or Jeevan Mukti - Need not come out of body - Utkranti - Panchami – Tat Purusha Utkranti – 1st Part - Departure Pranas come to Hridayam Nadis Dvaras Shine Small Dip in Brahma Loka Appropriate Nadi Dvara Jiva goes • 2nd Part Travel - Gathi and Reaching of Krama Mukti left out. -
Vaikuntha Children.) Methods from Each of These Large Categories Can Be Combined to Create Many Specific Ways to Teach
Please Read This First This book is for teachers, parents, ISKCON leaders, students, and anyone interested in conscious education. Here we are neither presenting a blueprint for a traditional gurukula nor what you probably feel a curriculum should be after reading Çréla Prabhupäda’s instructions. It is an adaptation for our present needs in Western countries. Certainly, what we suggest is not the only way but if you’re starting and don’t know what to do, we hope to be of help. For veteran educators, there are many ideas and resources which can enhance your service. Because we are now using mostly non- devotee teaching materials, the amount of Kåñëa consciousness being taught depends upon the individual teachers. Kåñëa consciousness is not intrinsic in these curriculum guidelines but we have tried to select the most efficient and least harmful methods and materials which should make the injection of spiritual principles easiest. By following the guidelines suggested here, you can be reasonably assured that you will meet all legal requirements, have a complete curriculum, and that the students will get a good education. Although this book follows a logical order from beginning to end, you can skip through and pick what is of most value to you. Additionally, a lot of important material can be found in the appendixes. New educational material is constantly being produced. Suppliers come and go. Therefore, some of this information is dated. Please update your copy of this guidebook regularly. We have included some quotes from Çréla Prabhupäda, called “drops of nectar,” at the beginning of most chapters. -
Vaikuntha Ekadasi
Hindu Temple and Cultural Society of USA Inc. Sri Venkateswara Temple (Balaji Mandir) and Community Center 780 Old Farm Road, Bridgewater, New Jersey 08807 (908)725-4477 http://www.venkateswara.org/ Vaikuntha Ekadasi: Ekadasi in Sanskrit means eleven. Ekadasi is the eleventh day of the fifteen-days of the bright half (Sukla Paksha) and is also the eleventh day of the dark half (Krishna Paksha) of the lunar month. In the Sukla Paksha the moon grows from new moon to full moon and in the following half it diminishes from full moon to new moon. Ekadasi day is auspicious to Lord Vishnu. The Ekadasi day that falls during the Sukla Paksha of Dhanurmasa/Margahi (December middle to January middle) is very special. On this day, it is believed, that the gates of Vaikuntha are ceremoniously open for devotees to enter. This day is celebrated as Vaikuntha (Abode of The Lord Sriman Narayana) Ekadasai in all the Vaishnava Temples. Stories from Puranas say that Lord Krishna discussed the special significance of Vaikuntha Ekadasi in one of His conversations with Yudhishthira. The Lord says that there is no better fasting day than the Ekadasai of the light fortnight of the Margazhi (Dhanurmasa) month. Who so ever is able to strictly observe this sacred Ekadasai, with worship, meditation, and fasting achieves complete liberation from the cycle of life and death. In some Vaishnava Temples, they have Vaikuntha Dwaram (special doors that are symbolic of the doors to Vaikuntha) and are kept open on Vaikuntha Ekadasai day. Pilgrims pass through this gate on this auspicious day. -
5 : How Hindus Worship
29 March 2020 #5 4-6 : Describe the different forms of worship : HOW HINDUS WORSHIP 7-9 : Explain the importance of worship Key Question : What are Puja and Arati? KEY DIFFERENCES IN WORSHIP IN SHAIVISM AND VAISHNAVISM : Read through the information sheets and create a table of differences between the way Shaivites and Vaishnavas worship. Shaivism Vaishnavism 4-6 : Describe the Arati ceremony / 7-9 : Explain the ritual of Puja Key Question : What are Puja and Arati? VAISHNAVISM : Vaishnavism is one particular tradition or denomination within Hinduism, which focuses on the worship of Vishnu. It has become very popular in Britain in the last sixty years due to the International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement. Vaishnava worship is based on the Upanishads, the Vedas and the Puranas, especially the Bhagavad Gita and concentrates on the concept of bhakti (personal devotion). Worship often consists of praying specific mantras (for example ‘Hare Krishna’) and the practice of repetitive prayer known as ‘japa’. Some consider Shiva to be a Vaishnava, and one well-known picture shows Rama praying before Shiva, that is, an avatar of Krishna praying before the god Shiva. Vaishnavas consider that Vishnu is within them as the ‘antaryami’ or God within, and their aim in life is to serve Vishnu or one of his avatars in the spiritual realm of vaikuntha. 4-6 : Describe the Arati ceremony / 7-9 : Explain the ritual of Puja Key Question : What are Puja and Arati? SHAIVISM : Shaivites, or Shaivas, are the second largest group of Hindus in India today. -
^Best Ebooks^ Jaya: an Illustrated Retelling of the Mahabharata TRIAL EBOOK
Download Here https://msc.realfiedbook.com/?book=014310425X High above the sky stands Swarga, paradise, abode of the gods. Still above is Vaikuntha, heaven, abode of God.The doorkeepers of Vaikuntha are the twins, Jaya and Vijaya, both whose names mean 'victory'. One keeps you in Swarga the other raises you into Vaikuntha.In Vaikuntha there is bliss forever, in Swarga there is pleasure for only as long as you deserve. What is the difference between Jaya and Vijaya? Solve this puzzle and you will solve the mystery of the Mahabharata.In this enthralling retelling of India's greatest epic, the Mahabharata originally known as Jaya, Devdutt Pattanaik seamlessly weaves into a single narrative plots from the Sanskrit classic as well as its many folk and regional variants, including the Pandavani of Chhattisgarh, Gondhal of Maharashtra, Terukkuttu of Tamil Nadu and Yakshagana of Karnataka.Richly illustrated with over 250 line drawings by the author, the 108 chapters abound with little-known details such as the names of the hundred Kauravas, the worship of Draupadi as a goddess in Tamil Nadu, the stories of Astika, Madhavi, Jaimini, Aravan and Barbareek, the Mahabharata version of the Shakuntalam and the Ramayana, and the dating of the war based on astronomical data.With clarity and simplicity, the tales in this elegant volume reveal the eternal relevance of the Mahabharata, the complex and disturbing meditation on the human condition that has shaped Indian thought for over 3000 years. Download Online PDF Jaya: An Illustrated Retelling of the Mahabharata, -
View This Year's Acquisitions
Yale University Art Gallery Bulletin 2017 Recent Acquisitions online supplement Within these lists, objects in the Circa (ca.) is used to denote that a Acquisitions departments of American Decorative work was executed sometime within or July 1, 2016– Arts, American Paintings and Sculpture, around the date given. For all objects, Asian Art, European Art, Modern and principal medium is given first, followed June 30, 2017 Contemporary Art, Photography, and by other media in order of prevalence. Prints and Drawings are alphabetized Dimensions are given in inches followed by artist, then ordered by date, then by centimeters in parentheses; height alphabetized by title, then ordered by precedes width. For three-dimensional accession number. Objects in the sculpture and most decorative objects, departments of African Art, Ancient such as furniture, height precedes Art, Art of the Ancient Americas, Indo- width precedes depth. For drawings, Pacific Art, and Numismatics are ordered dimensions are of the sheet; for relief chronologically, then alphabetized by and intaglio prints, the matrix; and for title, then ordered by accession number. screenprints, planographic prints, and photographs, the image, unless otherwise noted. For coins and medals, weight is given in grams, axis in clock hours, and diameter in millimeters. If an object is shaped irregularly, maximum measure- ments are given. 2 African Art Unidentified Sapi artists Unidentified Vai artist Unidentified Dan artists 3 figures Female Ancestral Mask (Ndoli Jowi/Nòwo) 3 necklaces Sierra Leone, 14th–15th century Liberia, 19th to mid-20th century Liberia, late 19th–early 20th century Stone, ranging from 3 x 1½ x 2⅝ in. Wood, 18 x 9½ x 13 in. -
Going Beyond Vaikuntha.Pdf
Going Beyond Vaiku√†ha çrî çrî guru-gaurå∫gau jayata˙ Going Beyond Vaiku√†ha Çrî Çrîmad Bhaktivedånta Nåråya√a Mahåråja V®ndåvana, Uttar Pradesh, India Other titles by Çrîla Nåråya√a Mahåråja: The Nectar of Govinda-lîlå Bhakti-rasåyana Çrî Çikßå߆aka Ve√u-gîta Çrî Prabandhåvalî Çrî Bhakti-rasåm®ta-sindhu-bindu Çrî Mana˙-çikßå Bhakti-tattva-viveka Çrî Upadeçåm®ta Çrî Gau∂îya Gîti-guccha Çrîmad Bhagavad-gîtå Çrîmad Bhakti Prajñåna Keçava Gosvåmî – His Life and Teachings Çrî Harinåma Mahå-mantra Jaiva-dharma Beyond Nirvå√a Çrî Vraja-ma√∂ala Parikramå Çrî Bhajana-rahasya Çrî Brahma-saμhitå The Origin of Ratha-yåtrå Çrî Navadvîpa-dhåma Parikramå Çrî Gîta-govinda Rays of the Harmonist (periodical) Please see the following websites for in-depth transcendental content: PureBhakti.com / BhaktiArt.com / BhaktiProjects.com ISBN 81-86737-04-9 © 2006 Gau∂îya Vedånta Publications – all rights reserved. Cover painting is © Çyåmarå√î dåsî. Used with permission. Photo of Çrî Çrîmad A.C. Bhaktivedånta Swami Prabhupåda is © courtesy of The Bhaktivedanta Book Trust International, Inc. (www.krishna.com). Used with permission. First printing: June 1994 – 1,000 copies Second printing: September 1997 – 2,000 copies Third printing: September 2006 – 1,000 copies Contents Introduction i Ma∫galåcara√a iii Chapter 1. ...The Bråhma√a Meets Gopa-kumåra 1 2.....Gopa-kumåra’s Remarkable Journey 19 3.....The Superiority of Nåma-sa∫kîrtana 35 4.....The Moods of Intimacy and Sweetness 43 5.....Bhagavån’s Incarnations are One 57 6.....K®ß√a’s Glories are Inconceivable 71 7.....Bhagavån’s Inconceivable Potency 85 8.....The Glories of Yogamåyå 101 9.....K®ß√a Gives Prema Even To His Enemies 115 10.. -
Shankara: a Hindu Revivalist Or a Crypto-Buddhist?
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 12-4-2006 Shankara: A Hindu Revivalist or a Crypto-Buddhist? Kencho Tenzin Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Tenzin, Kencho, "Shankara: A Hindu Revivalist or a Crypto-Buddhist?." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_theses/4 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. SHANKARA: A HINDU REVIVALIST OR A CRYPTO BUDDHIST? by KENCHO TENZIN Under The Direction of Kathryn McClymond ABSTRACT Shankara, the great Indian thinker, was known as the accurate expounder of the Upanishads. He is seen as a towering figure in the history of Indian philosophy and is credited with restoring the teachings of the Vedas to their pristine form. However, there are others who do not see such contributions from Shankara. They criticize his philosophy by calling it “crypto-Buddhism.” It is his unique philosophy of Advaita Vedanta that puts him at odds with other Hindu orthodox schools. Ironically, he is also criticized by Buddhists as a “born enemy of Buddhism” due to his relentless attacks on their tradition. This thesis, therefore, probes the question of how Shankara should best be regarded, “a Hindu Revivalist or a Crypto-Buddhist?” To address this question, this thesis reviews the historical setting for Shakara’s work, the state of Indian philosophy as a dynamic conversation involving Hindu and Buddhist thinkers, and finally Shankara’s intellectual genealogy. -
An Introduction to the Sattra Culture of Assam: Belief, Change in Tradition
Journal of Ethnology and Folkloristics 12 (2): 21–47 DOI: 10.2478/jef-2018-0009 AN INTRODUCTION TO THE SATTRA CULT URE OF ASSAM: BELIEF, CHANGE IN TRADITION AND CURRENT ENTANGLEMENT BABURAM SAIKIA PhD Student Department of Estonian and Comparative Folklore University of Tartu Ülikooli 16, 51003 Tartu, Estonia e-mail: [email protected] ABSTRACT In 16th-century Assam, Srimanta Sankaradeva (1449–1568) introduced a move- ment known as eka sarana nama dharma – a religion devoted to one God (Vishnu or Krishna). The focus of the movement was to introduce a new form of Vaishnava doctrine, dedicated to the reformation of society and to the abolition of practices such as animal sacrifice, goddess worship, and discrimination based on caste or religion. A new institutional order was conceptualised by Sankaradeva at that time for the betterment of human wellbeing, which was given shape by his chief dis- ciple Madhavadeva. This came to be known as Sattra, a monastery-like religious and socio-cultural institution. Several Sattras were established by the disciples of Sankaradeva following his demise. Even though all Sattras derive from the broad tradition of Sankaradeva’s ideology, there is nevertheless some theological seg- mentation among different sects, and the manner of performing rituals differs from Sattra to Sattra. In this paper, my aim is to discuss the origin and subsequent transformations of Sattra as an institution. The article will also reflect upon the implication of traditions and of the process of traditionalisation in the context of Sattra culture. I will examine the power relations in Sattras: the influence of exter- nal forces and the support of locals to the Sattra authorities. -
High-Kuntha to Vaikuntha - Part 1
High-Kuntha to Vaikuntha - Part 1 Date: 2015-02-28 Author: Sudarshana devi dasi Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudeva. In Srimad Bhagavatam Canto 3, Chapter 15, verses 17 through 21 very nicely describe the nature of residents of Vaikuntha. The very word Vaikuntha means a place free from anxieties. But we are living in this material world which is high-kuntha (place with lot of anxieties). How is it possible to have Vaikuntha atmosphere even while we are residing in this material world? When we imbibe the qualities of the residents of Vaikuntha, then wherever we reside, it is Vaikuntha. So let us try to meditate on each of these verses. 1. Give first preference to devotional service: Srimad Bhagavatam verse 3.15.17 says, vaimānikāḥ sa-lalanāś caritāni śaśvad gāyanti yatra śamala-kṣapaṇāni bhartuḥ antar-jale ’nuvikasan-madhu-mādhavīnāṁ gandhena khaṇḍita-dhiyo ’py anilaṁ kṣipantaḥ In the Vaikuntha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming madhavi flowers, which are fragrant and laden with honey. Vaikuntha, being the abode of Supreme Lord is full of opulences. But in spite of all the opulences, the residents always give first preference to glorifying the Lord. And they all do it together. When they are absorbed in such glorification, they don't want to be disturbed by the fragrance of flowers like madhavi which is laden with honey. -
Bhawat Geeta Class 114: Chapter 8, Verses 12 to 18
Bhawat Geeta Class 114: Chapter 8, Verses 12 to 18 Shloka # 12: सर्वद्वारािण संयम्य मनो हृिद िनरुध्य च। मूर्ध्न्याधायात्मनः प्राणमास्िथतो योगधारणाम्।।8.12।। Controlling all gateways of the senses, confining the mind in the heart, fixing the life breath in the crown and intent on the maintenance of Yoga. Continuing his teaching Swamiji said, from shloka # 6 onwards, of chapter # 8, Sri Krishna has been answering Arjuna’s questions regarding the method, significance and benefits of remembering god at time of death. Ishwara smaranam at time of death requires a person to be a Nishkama upasaka; upasaka means the one who practices meditation on Ishwara with attributes; therefore we say saguna upasaka. Upasaka is a meditator on god who recognizes that his highest goal is Ishwara alone. Finite form Ishwara symbolizes infinite God. Symbol is representation of god. We know symbol is finite. Facing this finite symbol he considers the infinite god as goal of life. God alone is Sat. Everything else is Tamas. He considers that infinite God as the primary goal of life. Thus we have the shloka: Asatoma sad gamaya; everything else other than God is asat, God alone is Sat; Tamasomaya jyotirgamaya; everything other than God is tamas; God alone is jyothihi; and Mrythoma amrutham gamaya; everything other than God is mruthyu means mortality; God alone represents immortality. Such a person is a nishkaama upasaka. He remembers god at time of death. As a person thinks so he becomes. Nishkama Upasaka thinks of god and he becomes one with god. -
6.श्री द्वादशज्योतितलिङ्ग स्तोत्रम् / Sri Dwadashajyotirlinga Stotram
Sankara Stotra Makaranda 6.श्री द्वादशज्योतितलिङ्ग स्तोत्रम् / Sri Dwadashajyotirlinga Stotram Introduction: Earlier in Dakshinamurthy Stotra, we saw the Himalayan heights of Gnana Marga, and now in Dwadasha Jyotirlinga Stotra we will see the peaks of Bhakti Marga. The essence of all these 12 Jyotirlingas is that Shiva has been so compassionate (Ashuthosha) that he has manifested himself in the form of Jyoti to those devotees, who reached out to him for Darshan and protection. They were ‘Aarthas’ (distressed). There are four types of devotees as mentioned in Bhagavad Gita in the following verse. Bhagavad Gita Ch 7.16 चतुर्विधा भजन्ते मा車जना賈 सुकृर्तनोजुिन। आतो र्जज्ञासुरर्ािर्ी ज्ञानी च भरतर्िभ॥ chaturvidhaa bhajantE maaM janaaH sukRutinOrjuna | aartO jignyaasurarthaarthee gnyaanee cha bharatarShabha || Oh descendant of Bharata, there are four kinds of persons who are privileged to worship me – those who are in distress, the inquisitive, those that seek wealth and those that desire self-realization. All the 12 devotees here were ‘Aarthas’, including Sri Rama. They had some misery or the other and hence approached Shiva who immediately emanated from the Jyoti, and gave darshan and succour. Our Kanchi Periyava, Sri H H Jayendra Saraswati Swamigal has emphasized Jyotirlinga yatra and he personally visited every Jyotirlinga Kshetram and installed Adi Shankara’s idol in all the Kshetrams. In Kailash Manasarovar also, he has installed the idol. Shiva is always worshipped in the form of a “Linga”. Parabrahmam manifests in two forms – “Saguna” (assumes an “aakaara”, form - Saakaara) and “Nirguna” (no “aakaara” i.e., Niraakaara).