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Paper Code: Dttm C205 Tourism in West Bengal Semester
HAND OUT FOR UGC NSQF SPONSORED ONE YEAR DILPOMA IN TRAVEL & TORUISM MANAGEMENT PAPER CODE: DTTM C205 TOURISM IN WEST BENGAL SEMESTER: SECOND PREPARED BY MD ABU BARKAT ALI UNIT-I: 1.TOURISM IN WEST BENGAL: AN OVERVIEW Evolution of Tourism Department The Department of Tourism was set up in 1959. The attention to the development of tourist facilities was given from the 3 Plan Period onwards, Early in 1950 the executive part of tourism organization came into being with the appointment of a Tourist Development Officer. He was assisted by some of the existing staff of Home (Transport) Department. In 1960-61 the Assistant Secretary of the Home (Transport) Department was made Director of Tourism ex-officio and a few posts of assistants were created. Subsequently, the Secretary of Home (Transport) Department became the ex-officio Director of Tourism. Two Regional Tourist Offices - one for the five North Bengal districts i.e., Darjeeling, Jalpaiguri, Cooch Behar, West Dinajpur and Maida with headquarters at Darjeeling and the other for the remaining districts of the State with headquarters at Kolkata were also set up. The Regional Office at KolKata started functioning on 2nd September, 1961. The Regional Office in Darjeeling was started on 1st May, 1962 by taking over the existing Tourist Bureau of the Govt. of India at Darjeeling. The tourism wing of the Home (Transport) Department was transferred to the Development Department on 1st September, 1962. Development. Commissioner then became the ex-officio Director of Tourism. Subsequently, in view of the increasing activities of tourism organization it was transformed into a full-fledged Tourism Department, though the Secretary of the Forest Department functioned as the Secretary, Tourism Department. -
Get Set Go Travels Hotel Akshaya Building, Opp: DRM Office, Waltair Station Approach Road, Visakhapatnam, Andhra Pradesh 530016
Get Set Go Travels Hotel Akshaya Building, Opp: DRM Office, Waltair Station Approach Road, Visakhapatnam, Andhra Pradesh 530016. Phone: +91 92468 14399, +91 90004 18895 Mail: [email protected] Web: www.getsetgotravels.in The Pancharama Kshetras or the (Pancharamas) are five ancient Hindu temples of Lord Shiva situated in Andhra Pradesh. These Sivalingas are formed out of one single Sivalinga. As per the legend, this five Sivalingas were one which was owned by the Rakshasa King Tarakasura. None could win over him due to the power of this Sivalinga. In a war between deities and Tarakasura, Kumara Swamy and Tarakasura were face to face. Kumara Swamy used his Sakthi aayudha to kíll Taraka. By the power of Sakti aayudha the body of Taraka was torn into pieces. But to the astonishment of Lord Kumara Swamy all the pieces reunited to give rise to Taraka. Kumara Swamy repeatedly broke the body into pieces and it was re-unified again and again. This confused Lord Kumara Swamy and was in an embarrassed state then Lord Sriman-Narayana appeared before him and said “Kumara! Don’t get depressed, without breaking the Shiva lingham worn by the asura you can’t kíll him” you should first break the Shiva lingam into pieces, then only you can kíll Taraka Lord Vishnu also said that after breaking, the shiva lingha it will try to unite. To prevent the Linga from uniting, all the pieces should be fixed in the place where they are fallen by worshiping them and erecting temples on them. By taking the word of Lord Vishnu, Lord Kumara Swamy used his Aagneasthra (weapon of fire) to break the Shiva lingha worn by Taraka, Once the Shiva lingha broke into five pieces and was trying to unite by making Omkara nada (Chanting Om). -
Lord Shiva in Varanasi Visual Processes and the Representation
OWE WIKSTRÖM Darsan (to See) Lord Shiva in Varanasi Visual Processes and the Representation of God by Seven Ricksha-Drivers Introduction In spite of its effort to be transculturally relevant, the psychology of relig- ion is quite ethno- or rather Western-centric. This becomes very clear when one tries to "translate" Indian folk religiosity into concepts taken from mainline theories; i.e. social, cognitive or psychoanalytical psychology of religion. Not only do the norms and values differ, but the very ontological assumptions underlying the categories in which the researcher understand differs fundamentally from the internal Hindu anthropological and epis- temiological apriori. For example, their words of the psyche include contex- tuality, from time to space, to ethics to groups. The subtle interrelatedness of the divine, spiritual and the mundane is obvious (Geertz 1973). It in- cludes the flows and exchanges of substances within and between persons with minimal outer bondaries. The psychological makeup of persons in societies so civilizationally dif- ferent as India is embedded in fundamentally distinct principles of these cultures and the social patterns and child rearing that these principles shape (Marsella et al 1985). Therefore it is clear that a western scholar and an Indian devotee are quite different, not only simply that they see things differently, coming from varied cultures, but that the very inner emotional- cognitive makeup is culturally constructed in different ways (Roland 1989). Of course this will "disturb" the interaction between interviewer and in- terviewee, the scholar and the pious man. In order to understand the psy- chological dynamics in folk religiosity, I think that the researcher has to re- examine and be aware of the way he uses the theoretical models in cross- cultural psychological hermeneutics. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
Is the Gaudiya Vaishnava Sampradaya Connected to the Madhva Line?
Is the Gaudiya Vaishnava sampradaya connected to the Madhva line? Is the Gaudiya Vaishnava sampradaya connected to the Madhva line? – Jagadananda Das – The relationship of the Madhva-sampradaya to the Gaudiya Vaishnavas is one that has been sensitive for more than 200 years. Not only did it rear its head in the time of Baladeva Vidyabhushan, when the legitimacy of the Gaudiyas was challenged in Jaipur, but repeatedly since then. Bhaktivinoda Thakur wrote in his 1892 work Mahaprabhura siksha that those who reject this connection are “the greatest enemies of Sri Krishna Chaitanya’s family of followers.” In subsequent years, nearly every scholar of Bengal Vaishnavism has cast his doubts on this connection including S. K. De, Surendranath Dasgupta, Sundarananda Vidyavinoda, Friedhelm Hardy and others. The degree to which these various authors reject this connection is different. According to Gaudiya tradition, Madhavendra Puri appeared in the 14th century. He was a guru of the Brahma or Madhva-sampradaya, one of the four (Brahma, Sri, Rudra and Sanaka) legitimate Vaishnava lineages of the Kali Yuga. Madhavendra’s disciple Isvara Puri took Sri Krishna Chaitanya as his disciple. The followers of Sri Chaitanya are thus members of the Madhva line. The authoritative sources for this identification with the Madhva lineage are principally four: Kavi Karnapura’s Gaura-ganoddesa-dipika (1576), the writings of Gopala Guru Goswami from around the same time, Baladeva’s Prameya-ratnavali from the late 18th century, and anothe late 18th century work, Narahari’s -
A Temple Tour Guide
Hindu Temple and Cultural Society of USA, Inc. Sri Venkateswara Temple (Balaji Mandir) and Community Center 780 Old Farm Road Bridgewater, NJ 08807 (908)-725-4477 Temple Tour Guide No Photography or Video is allowed inside the Temple Web site: www.venkateswara.org 1 1 7 6 (Note: Please start from the Temple flag staff in front of the tall Temple tower.) Namasthe (Namaskar)! This is the Indian traditional way of greeting an individual or a group. Welcome to self-guided Temple tour. A Temple or Devalaya is a place of worship. Deva means God and Alaya is House. Several smaller Temples or Sannidhanams are structured within the main Temple. A traditional Hindu Temple is built based on the Agamas, which are the Holy Scriptures on architecture. Agamas also provide guidelines for the conduct of worship (prayer). The Hindu Temple and Cultural Society of USA Inc. (HTCS) was established in September of 1989. Our Temple was designed by Indian Temple Architects (Sthapati) according to ancient Indian Temple building codes and was inaugurated (Kumbabhishekam) in 1998. Copyright 1998-2009 Sri Venkateswara Temple and Community Center You are going to enter one of the most Beautiful Hindu temples in North America. Now you are standing close to a tall brass cased wooden pillar. This is called the Dhwajasthambham or the flag staff of our Temple. Most Hindu Temples have a Dhwajasthambham in front. Temple worship starts from this point. You may see worshippers touching this pillar. Some may go around this one to three times. Some men place their body flat on the ground in front of this pillar. -
Kashmir Shaivism Pdf
Kashmir shaivism pdf Continue Trident (trishalabija mashalam), symbol and Yantra Parama Shiva, representing the triadic energies of the supreme goddess Para, Para-apara and Apara Sakti. Part of a series onShaivism DeitiesParamashiva(Supreme being) Shiva Sadasiva Bhairava Rudra Virabhadra Shakti Durga Kali Parvati Sati Ganesha Murugan Sastha Shiva forms Others Scriptures and texts Vedas Upanishads (Svetasvatara) Agamas and Tantras Shivasutras Tirumurai Vachanas Philosophy Three Components Pati Pashu Pasam Three bondages Anava Karma Maya 36 Tattvas Yoga Satkaryavada Abhasavada Svatantrya Aham Practices Vibhuti Rudraksha Panchakshara Bilva Maha Shivaratri Yamas-Niyamas Guru-Linga-Jangam Schools Adi Margam Pashupata Kalamukha Kapalika Mantra Margam Saiddhantika Siddhantism Non - Saiddhantika Kashmir Shaivism Pratyabhijna Vama Dakshina Kaula: Trika-Yamala- Kubjika-Netra Others Nath Inchegeri Veerashaiva/Lingayatism Siddharism Sroutaism Aghori Indonesian Scholars Lakulisha Abhinavagupta Vasugupta Utpaladeva Nayanars Meykandar Nirartha Basava Sharana Srikantha Appayya Navnath Related Nandi Tantrism Bhakti Jyotirlinga Shiva Temples vte Part of a series onShaktism Deities Adi Parashakti (Supreme) Shiva-Shakti Parvati Durga Mahavidya Kali Lalita Matrikas Lakshmi Saraswati Gandheswari Scriptures and texts Tantras Vedas Shakta Upanishads Devi Sita Tripura Devi Bhagavatam Devi Mahatmyam Lalita Sahasranama Kalika Purana Saundarya Lahari Abhirami Anthadhi Schools Vidya margam Vamachara Dakshinachara Kula margam Srikulam Kalikulam Trika Kubjikamata Scientists Bhaskararaya Krishnananda Agamawagisha Ramprasad Sen Ramakrishna Abhirami Bhattar practices yoga Yoni Kundalini Panchamakara Tantra Yantra Festivals and temples Navaratri Durga Puja Lakshmi Puja Puja Saraswati Puj more precisely, Trika Shaivism refers to the non-dual tradition of the ziva-Sakta Tantra, which originated sometime after 850 AD. The defining features of The Trika tradition are its idealistic and monistic philosophical system Pratyabhija (Recognition), founded by Utpaladeva (c. -
Sri Nisargadatta Kettősség Nélküli Tanításai a Guru Kegyelme
Sri Nisargadatta kettősség nélküli tanításai (Sri Nisargadatta a teljesen felébredett mahatma, iskolázatlan, felébredését megelőzően spirituális tudással nem rendelkező, műveletlen, alacsony kasztba tartozó családapa volt, utcai árus, aki cigaretta készítő- és árusítóként tengette életét Bombay nyomornegyedében álló bódéjában. Felébredését követően egy, a boltja közelében lévő nyilvános vizelde fölötti padlásszobában tanított. E világból az 1980-as évek elején, 80-as éveiben távozott. Az alábbi írás az utolsó években Nisargadatta látogatóinak kérdéseire adott válaszaiból született kiadott és magán forrásokból származik, különösebb sorrend, vagy időbeli elrendezés nélkül.) Al Drucker fordítása, Prashanti Nilayam, 1987. június magyarítás: nisargadattin A Guru kegyelme A guru szavaiba vetett hited intenzitása a legfontosabb; ennek megléte esetén a kegyelem áradása automatikus. A guru iránti hit alapja a belső tudatosság, az Önvalódban való hit. Gurummal való kapcsolatom alig két és fél évig tartott. A számomra átadott üzenete nagyon mélyen megérintett. Egyetlen dologban időztem csak: „Te az Abszolút vagy, te a Parabrahman vagy”. Ezt követően nem kételkedtem többé, és nem voltak kérdéseim többé. Amint gurum átadta számomra, amit mondania kellett, soha többé semmi mással nem törődtem – a guru szavain csüngtem. Pontosan tudom, hogy mennyire átmeneti a jelen dolgok állapota, és az örökkévaló állapotot szintén ismerem. Semmire sem megyek ezzel a mulandó állapottal. A hamisat hamisnak ismertem fel. Mióta megtaláltam valódi maradandó állapotomat, nincs szükségem ebből semmire; magától jött, és magától fog elmenni. Abban a teljességben nincs szükség semmire. Elértem a teljesség állapotát, a gurummal való talákozásom után; ha nem találkoztunk volna, úgy éltem és haltam volna meg, mint átlagember. A mély, sötétkék állapot, az árnyék, amelyben megpihenhetsz, az a guru kegyelme. A sötétség, amit akkor látsz, amikor behúnyod a szemed, a guru kegyelmének az árnyéka. -
Alvars and Their Celestial Songs
ĀĻVĀR SAINTS AND THEIR CELESTIAL SONGS. N.Rajagopalan I.R.A.S. (Rtd.) Ex-Financial Advisor, (I.R.). Published by N. Rajagopalan Apt.2-A, ‘SRINIDHI’, T.37 A & B, 16 th Cross Street, Besantnagar, Chennai – 600090. i Front Cover Image: Sri Ranganātha and Sri Ranga Nāchiār at Srirangam Temple. Back Cover Image: Sri NammāĮvār at ĀĮvār Tirunagari. Front Inside Cover Image: All twelve ĀĮvārs and Kumudha-Valli Nāchiār. Back Inside Cover Image: ‘ĀĮvārs’ Sannidhi at Richmond Hindu Temple, Toronto, Canada. ISBN 81-9012873-6. First Edition – 2015. Printed & Processed by: Vibhgyar Graphix Price: For Sales enquiries: Tele. 91 44 24915326. Email: [email protected]. ii Dedicated to the memory of my parents Sri T.R. Narasimhachariar And Smt. N. Jayalakshmi iii Abbreviations used in the Book Jitante Stotram J.S. Tiruvāimoļi T.V.M. Stotra Ratnam S.R. MudhalTiruvandādhi M.T. IrandāmTiruvandādhi I.T. NārāyanaUpanişad N.Up. MunrāmTiruvandādhi Mu.T. MahānārāyanaUpanişad Ma.Na.Up. Tiruneduntāndakam T.N.T. PuruşaSūktham P.S. PeriaTirumoļi P.T.M. VishnuSūktham V.S. Nānmukan Tiruvandādhi N.M.T./N.T. BrihadāranyaUpanişad Br.Up. Tirucchandaviruttam T.V.C. ĀchāryaHrudayam A.H. Tiruviruttam T.V. SriVachanaBhushanam S.V.B. PeriaTiruvandādhi P.T. SriVaradarājastavam S.V,Sta. PerumālTirumoļi PML.T.M. Harivamsam Ha.Vam. PeriāļvārTirumoļi P.A.T.M. SriRangarājastavan Pur.Sat. S.R.S.P.S./Pu.S. UpadesaRattinamālai U.R.M. SrimadVālmiki RāmānusaNūtrandādhi R.N. Rāmāyanam S.V.R/S.R. NācchiārTirumoļi N.T.M. Mahābhāratham Mah.Ba. TirumālaiTiruppalliyezhuchi T.M.T.P. Mukundamālai M.M. UpadesaRattinamālai U.R.M. SiriaTirumadal S.T.M. VishnuPurānam V.P. -
5. Sampradaya Parisuddhi
sadagopan.org C O N T E N T S Introduction 1 Comments 5 What is Sampradaaya Parisuddhi? --- Topics 1 - 10 7 - 16 Path traveled by Sath Sampradaayam --- Topics 11 - 21 17- 25 sadagopan.org sadagopan.org sadagopan.org Aachaaraya Paramparai beyond ALavandhaar --- Topic 22 26 - 31 Meanings of Thirumanthiram --- Topics 23 - 32 32 - 38 Meanings of Dhvayam --- Topics 33 - 39 39 - 42 Prapatthi for mOksham --- Topics 40 - 44 43 - 44 Meanings of Charama SlOkam --- Topics 45 - 52 45 - 50 Summary 51 sadagopan.org Svami Desikan - Vyayamangalasasanamat kanchi . ïI>. ïImte ingmaNtmhadeizkay nm> . ïIs<àdaypirzuiÏ>. ( ïI ingmaNtmhadeizkErnug&hItm! ) ! smfpfrtay paiCtfti (! nikmanft mhaEtSik[f `RqiyT) SWAMY DESIKAN’S SRI SAMPRADAYA PARISUDDHI ïIman! ve»qnawayR> kivtaikRkkesrI, vedaNtacayRvyaeR me siÚxÄa< sda ùid. srImAn venkaTanAthAryah kavitArkikakesari | sadagopan.org sadagopan.org sadagopan.org vedAntAcAryavaryO me sannidhattAm sada hrudi || **** INTRODUCTION SampradhAya Parisuddhi is the first among Amrutha Ranjani RahasyangaL. Our blemishless SampradhAyam (SrI SampradhAyam) is known otherwise as SadAchArya SampradhAyam. It commences with our Lord, Sriman NaarAyaNan and continues onto today’s AchAryAs (prakrutham AchAryAs). It is totally free of any blemish and this ChillaRai Rahasyam deals with the blemishless nature of this Parama Vaidhika SampradhAyam. adiyEn is largely basing my commentaries on the excellent VyAkhyAnam by Vaikunta Vaasi Oppiliappan Koil Sri Srirama DesikAcchAr Swamy, my Maanaseeka guru from childhood. As always at the beginning -
Saivism in Odisha
October - 2013 Odisha Review Saivism in Odisha Dr. Gourishankar Tripathy Origin of Saivism traced back to the period of and Saivas during that period at the manner in Harappa and Mohenjodaro centered round with which a Buddhist monument was converted into Vedic civilization. In India it is one of the oldest a phallic emblem. A tradition seems to have been forms of religions. From very early times, it would found in Ekamra Purana where it has been have existed in ODISHA. As attested to by described the history of Bhubaneswar from the archaeological monuments, origin of Saivism in orthodox stand-point. There was a deadfall war the then Orissa can be traced back to 4th- which is said to have taken place between demons 5th century A.D. with its changing fortune in and Gods on the bank of the river Gandhabati. history. By the 4th-5th century A.D. Saivism This river is now known as Gang flowing in the became the dominant form of religion of Orissa close proximity of Bhubaneswar. In this war when both Jainism and Buddhism have receded demons were defeated and the Gods came back to the background. victorious with the help of Mahadev Siva. By a In the Bhaskareswar temple at traditional account, it is supported by archaeological evidence. If we conclude that the Bhubaneswar, it has been observed a huge Siva th Linga which was originally a part of Asokan Pillar 5 century A.D. was the period of conflict, we built before Christ. From the close proximity of shall not be far from truth that the Buddhism was defeated by Saivism. -
AND IT's CONTACT NUMBER Tirunelveli 0462
IMPORTANT PHONE NUMBERS AND EMERGENCY OPERATION CENTRE (EOC) AND IT’S CONTACT NUMBER Name of the Office Office No. Collector’s Office Control Room 0462-2501032-35 Collector’s Office Toll Free No. 1077 Revenue Divisional Officer, Tirunelveli 0462-2501333 Revenue Divisional Officer, Cheranmahadevi 04634-260124 Tirunelveli 0462 – 2333169 Manur 0462 - 2485100 Palayamkottai 0462 - 2500086 Cheranmahadevi 04634 - 260007 Ambasamudram 04634- 250348 Nanguneri 04635 - 250123 Radhapuram 04637 – 254122 Tisaiyanvilai 04637 – 271001 1 TALUK TAHSILDAR Taluk Tahsildars Office No. Residence No. Mobile No. Tirunelveli 0462-2333169 9047623095 9445000671 Manoor 0462-2485100 - 9865667952 Palayamkottai 0462-2500086 - 9445000669 Ambasamudram 04634-250348 04634-250313 9445000672 Cheranmahadevi 04634-260007 - 9486428089 Nanguneri 04635-250123 04635-250132 9445000673 Radhapuram 04637-254122 04637-254140 9445000674 Tisaiyanvilai 04637-271001 - 9442949407 2 jpUney;Ntyp khtl;lj;jpy; cs;s midj;J tl;lhl;rpah; mYtyfq;fspd; rpwg;G nray;ghl;L ikaq;fspd; njhiyNgrp vz;fs; kw;Wk; ,izatop njhiyNgrp vz;fs; tpguk; fPo;f;fz;lthW ngwg;gl;Ls;sJ. Sl. Mobile No. with Details Land Line No No. Whatsapp facility 0462 - 2501070 6374001902 District EOC 0462 – 2501012 6374013254 Toll Free No 1077 1 Tirunelveli 0462 – 2333169 9944871001 2 Manur 0462 - 2485100 9442329061 3 Palayamkottai 0462 - 2501469 6381527044 4 Cheranmahadevi 04634 - 260007 9597840056 5 Ambasamudram 04634- 250348 9442907935 6 Nanguneri 04635 - 250123 8248774300 7 Radhapuram 04637 – 254122 9444042534 8 Tisaiyanvilai 04637 – 271001 9940226725 3 K¡»a Jiw¤ jiyt®fë‹ bršngh‹ v§fŸ mYtyf vz; 1. kht£l M£Á¤ jiyt®, ÂUbešntè 9444185000 2. kht£l tUthŒ mYty®, ÂUbešntè 9445000928 3. khefu fhtš Miza®, ÂUbešntè 9498199499 0462-2970160 4. kht£l fhtš f§fhâ¥ghs®, ÂUbešntè 9445914411 0462-2568025 5.