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Asian Religions in British Columbia
Asian Religions in British Columbia DeVries hi_res.pdf 1 4/26/2010 8:19:22 PM Asian Religions and Society Series Also in the series: Pilgrims, Patrons, and Place: Localizing Sanctity in Asian Religions Edited by Phyllis Granoff and Koichi Shinohara Images in Asian Religions: Texts and Contexts Edited by Phyllis Granoff and Koichi Shinohara Gandhāran Buddhism: Archaeology, Art, and Texts Edited by Kurt Behrendt and Pia Brancaccio Japan’s Modern Prophet: Uchimura Kanzô, 1861-1930 John F. Howes American Missionaries, Christian Oyatoi, and Japan, 1859-73 Hamish Ion Reforming Japan: The Woman’s Christian Temperance Union in the Meiji Period Elizabeth Dorn Lublin DeVries hi_res.pdf 2 4/26/2010 8:20:04 PM Edited by Larry DeVries, Don Baker, and Dan Overmyer RELIGIONS IN BRITISH COLUMBIA DeVries hi_res.pdf 3 4/26/2010 8:20:04 PM © UBC Press 2010 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without prior written permission of the publisher, or, in Canada, in the case of photocopying or other reprographic copying, a licence from Access Copyright (Canadian Copyright Licensing Agency), www.accesscopyright.ca. 21 20 19 18 17 16 15 14 13 12 11 10 5 4 3 2 1 Printed in Canada -on FSC-certified ancient-forest-free paper (100 post-consumer recycled) that is processed chlorine- and acid-free. Printed in Canada on acid-free paper Library and Archives Canada Cataloguing in Publication Asian religions in British Columbia / edited by Larry DeVries, Don Baker, and Dan Overmyer. -
Perfect Guru
Perfect Guru By H. H. Krishna Chaitanya Swami 1 Table of contents Introduction Chapter 1 Who can be called a guru? Chapter 2 Qualities and activities of guru. Chapter 3 Indra lost heaven by offending his spiritual master. Dedicated to His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada and Bhakti Svarupa Damodara Swami Srila Sripada Introducion Introduction A guru is one who disseminates transcendental knowledge among his disciples with reference to distinction of matter, spirit and Supreme Spirit, Godhead. Many teachers have tried to be gurus, but not all of them could become a guru for want of necessary qualification. To be a guru, one must be able to protect his disciples from falling down into the repeated cycle of birth, death, old age, and disease by associating the disciple with God in yoga. Guru teaches mainstream yoga practices, given in the scriptures, which unites the disciple with the Supreme Lord. A Guru does not manifest magic, gold, siddhis. He neither watch TV serials nor digital movies, and certainly does none of the prohibited acts viz. eat betel nuts, smoke ganja, and travel for amusement, eat meat, drink alcohol, has close association with females, nor gamble. He cannot be identified from a long beard and curly long hair with golden turban, a clever disguise to attract the followers. The goal of a guru is not to render dry social services in the form of hospitals and schools unless it is strongly connected to the Supreme Lord Krishna. He does not wear gold and diamond ornaments on his body, does not dance with his female disciples. -
Government of India Ministry of Home Affairs Rajya Sabha
GOVERNMENT OF INDIA MINISTRY OF HOME AFFAIRS RAJYA SABHA UNSTARRED QUESTION NO. †521 TO BE ANSWERED ON THE 20TH DECEMBER, 2017/AGRAHAYANA 29, 1939 (SAKA) COMMUNAL VIOLENCE AND TENSION IN THE COUNTRY †521. SHRI P. L. Punia: Will the Minister of HOME AFFAIRS be pleased to state: (a) the number of incidents of communal violence and tension in the country, the State-wise details thereof for the years 2014-15 and 2016; (b) the extent of loss of life and property during such incidents, the State-wise details for the last three years; (c) the names of organisations having role behind communal violence and tension and incidents of atrocities in the name of ghar wapsi (religious conversion), love jihad and cow vigilantism and the details of action taken against them; and (d) the details of guidelines issued by Government to prevent far increasing incidents of communal violence and tension? ANSWER MINISTER OF STATE IN THE MINISTRY OF HOME AFFAIRS (SHRI HANSRAJ GANGARAM AHIR) (a) to (c) As per available information, the State-wise details of communal incidents and persons killed therein during the year 2014, 2015 and 2016 are enclosed at Annexure. “Public Order” and “Police” are State subjects as per the provisions of the Constitution of India. The responsibilities of maintaining law and order, investigation/registration/prosecution of crimes (including communal violence), --2-- --2-- R.S.US.Q NO. 521 FOR 20.12.2017 conviction of accused, protection of life and property etc. and maintaining relevant data rest primarily with the respective State Governments. The details regarding persons arrested/convicted, organisations involved, action taken against them, damages to property etc. -
From Secular Democracy to Hindu Rashtra Gita Sahgal*
Feminist Dissent Hindutva Past and Present: From Secular Democracy to Hindu Rashtra Gita Sahgal* *Correspondence: secularspaces@ gmail.com Abstract This essay outlines the beginnings of Hindutva, a political movement aimed at establishing rule by the Hindu majority. It describes the origin myths of Aryan supremacy that Hindutva has developed, alongside the campaign to build a temple on the supposed birthplace of Ram, as well as the re-writing of history. These characteristics suggest that it is a far-right fundamentalist movement, in accordance with the definition of fundamentalism proposed by Feminist Dissent. Finally, it outlines Hindutva’s ‘re-imagining’ of Peer review: This article secularism and its violent campaigns against those it labels as ‘outsiders’ has been subject to a double blind peer review to its constructed imaginary of India. process Keywords: Hindutva, fundamentalism, secularism © Copyright: The Hindutva, the fundamentalist political movement of Hinduism, is also a Authors. This article is issued under the terms of foundational movement of the 20th century far right. Unlike its European the Creative Commons Attribution Non- contemporaries in Italy, Spain and Germany, which emerged in the post- Commercial Share Alike License, which permits first World War period and rapidly ascended to power, Hindutva struggled use and redistribution of the work provided that to gain mass acceptance and was held off by mass democratic movements. the original author and source are credited, the The anti-colonial struggle as well as Left, rationalist and feminist work is not used for commercial purposes and movements recognised its dangers and mobilised against it. Their support that any derivative works for anti-fascism abroad and their struggles against British imperialism and are made available under the same license terms. -
Introduction
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The Invention of an Ethnic Nationalism he Hindu nationalist movement started to monopolize the front pages of Indian newspapers in the 1990s when the political T party that represented it in the political arena, the Bharatiya Janata Party (BJP—which translates roughly as Indian People’s Party), rose to power. From 2 seats in the Lok Sabha, the lower house of the Indian parliament, the BJP increased its tally to 88 in 1989, 120 in 1991, 161 in 1996—at which time it became the largest party in that assembly—and to 178 in 1998. At that point it was in a position to form a coalition government, an achievement it repeated after the 1999 mid-term elections. For the first time in Indian history, Hindu nationalism had managed to take over power. The BJP and its allies remained in office for five full years, until 2004. The general public discovered Hindu nationalism in operation over these years. But it had of course already been active in Indian politics and society for decades; in fact, this ism is one of the oldest ideological streams in India. It took concrete shape in the 1920s and even harks back to more nascent shapes in the nineteenth century. As a movement, too, Hindu nationalism is heir to a long tradition. Its main incarnation today, the Rashtriya Swayamsevak Sangh (RSS—or the National Volunteer Corps), was founded in 1925, soon after the first Indian communist party, and before the first Indian socialist party. -
Sri Ramakrishna & His Disciples in Orissa
Preface Pilgrimage places like Varanasi, Prayag, Haridwar and Vrindavan have always got prominent place in any pilgrimage of the devotees and its importance is well known. Many mythological stories are associated to these places. Though Orissa had many temples, historical places and natural scenic beauty spot, but it did not get so much prominence. This may be due to the lack of connectivity. Buddhism and Jainism flourished there followed by Shaivaism and Vainavism. After reading the lives of Sri Chaitanya, Sri Ramakrishna, Holy Mother and direct disciples we come to know the importance and spiritual significance of these places. Holy Mother and many disciples of Sri Ramakrishna had great time in Orissa. Many are blessed here by the vision of Lord Jagannath or the Master. The lives of these great souls had shown us a way to visit these places with spiritual consciousness and devotion. Unless we read the life of Sri Chaitanya we will not understand the life of Sri Ramakrishna properly. Similarly unless we study the chapter in the lives of these great souls in Orissa we will not be able to understand and appreciate the significance of these places. If we go on pilgrimage to Orissa with same spirit and devotion as shown by these great souls, we are sure to be benefited spiritually. This collection will put the light on the Orissa chapter in the lives of these great souls and will inspire the devotees to read more about their lives in details. This will also help the devotees to go to pilgrimage in Orissa and strengthen their devotion. -
Modern-Baby-Names.Pdf
All about the best things on Hindu Names. BABY NAMES 2016 INDIAN HINDU BABY NAMES Share on Teweet on FACEBOOK TWITTER www.indianhindubaby.com Indian Hindu Baby Names 2016 www.indianhindubaby.com Table of Contents Baby boy names starting with A ............................................................................................................................... 4 Baby boy names starting with B ............................................................................................................................. 10 Baby boy names starting with C ............................................................................................................................. 12 Baby boy names starting with D ............................................................................................................................. 14 Baby boy names starting with E ............................................................................................................................. 18 Baby boy names starting with F .............................................................................................................................. 19 Baby boy names starting with G ............................................................................................................................. 19 Baby boy names starting with H ............................................................................................................................. 22 Baby boy names starting with I .............................................................................................................................. -
Panchadashee – 05 Mahavakya Vivekah
Swami Vidyaranya’s PANCHADASHEE – 05 MAHAVAKYA VIVEKAH Fixing the Meaning of the Great Sayings MODERN-DAY REFLECTIONS On a 13TH CENTURY VEDANTA CLASSIC by a South African Student TEXT Swami Gurubhaktananda 47.05 2018 A FOUNDATIONAL TEXT ON VEDANTA PHILOSOPHY PANCHADASHEE – An Anthology of 15 Texts by Swami Vidyaranyaji PART Chap TITLE OF TEXT ENGLISH TITLE No. No. Vers. 1 Tattwa Viveka Differentiation of the Supreme Reality 65 2 Maha Bhoota Viveka Differentiation of the Five Great Elements 109 3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43 SAT: 4 Dvaita Viveka Differentiation of Duality in Creation 69 VIVEKA 5 Mahavakya Viveka Fixing the Meaning of the Great Sayings 8 Sub-Total A 294 6 Chitra Deepa The Picture Lamp 290 7 Tripti Deepa The Lamp of Perfect Satisfaction 298 8 Kootastha Deepa The Unchanging Lamp 76 CHIT: DEEPA 9 Dhyana Deepa The Lamp of Meditation 158 10 Nataka Deepa The Theatre Lamp 26 Sub-Total B 848 11 Yogananda The Bliss of Yoga 134 12 Atmananda The Bliss of the Self 90 13 Advaitananda The Bliss of Non-Duality 105 14 Vidyananda The Bliss of Knowledge 65 ANANDA: 15 Vishayananda The Bliss of Objects 35 Sub-Total C 429 WHOLE BOOK 1571 AN ACKNOWLEDGEMENT BY THE STUDENT/AUTHOR The Author wishes to acknowledge the “Home Study Course” offerred by the Chinmaya International Foundation (CIF) to students of Vedanta in any part of the world via an online Webinar service. These “Reflections” are based on material he has studied under this Course. CIF is an institute for Samskrit and Indology research, established in 1990 by Pujya Gurudev, Sri Swami Chinmayananda, with a vision of it being “a bridge between the past and the present, East and West, science and spirituality, and pundit and public.” CIF is located at the maternal home and hallowed birthplace of Adi Shankara, the great saint, philosopher and indefatigable champion of Advaita Vedanta, at Veliyanad, 35km north-east of Ernakulam, Kerala, India. -
Religious Fundamentalism in Eight Muslim‐
JOURNAL for the SCIENTIFIC STUDY of RELIGION Religious Fundamentalism in Eight Muslim-Majority Countries: Reconceptualization and Assessment MANSOOR MOADDEL STUART A. KARABENICK Department of Sociology Combined Program in Education and Psychology University of Maryland University of Michigan To capture the common features of diverse fundamentalist movements, overcome etymological variability, and assess predictors, religious fundamentalism is conceptualized as a set of beliefs about and attitudes toward religion, expressed in a disciplinarian deity, literalism, exclusivity, and intolerance. Evidence from representative samples of over 23,000 adults in Egypt, Iraq, Jordan, Lebanon, Pakistan, Saudi Arabia, Tunisia, and Turkey supports the conclusion that fundamentalism is stronger in countries where religious liberty is lower, religion less fractionalized, state structure less fragmented, regulation of religion greater, and the national context less globalized. Among individuals within countries, fundamentalism is linked to religiosity, confidence in religious institutions, belief in religious modernity, belief in conspiracies, xenophobia, fatalism, weaker liberal values, trust in family and friends, reliance on less diverse information sources, lower socioeconomic status, and membership in an ethnic majority or dominant religion/sect. We discuss implications of these findings for understanding fundamentalism and the need for further research. Keywords: fundamentalism, Islam, Christianity, Sunni, Shia, Muslim-majority countries. INTRODUCTION -
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 -
A/HRC/28/NGO/95 General Assembly
United Nations A/HRC/28/NGO/95 General Assembly Distr.: General 23 February 2015 English only Human Rights Council Twenty-eighth session Agenda item 3 Promotion and protection of all human rights, civil, political, economic, social and cultural rights, including the right to development Written statement* submitted by the Society for Threatened Peoples, a non-governmental organization in special consultative status The Secretary-General has received the following written statement which is circulated in accordance with Economic and Social Council resolution 1996/31. [16 February 2015] * This written statement is issued, unedited, in the language(s) received from the submitting non- governmental organization(s). GE.15-03365 (E) A/HRC/28/NGO/95 Religious Freedom in India and Pakistan Situation in India The growing influence of Hindu nationalists in India is leading to a targeted marginalization of Christians and Muslims and to a general climate of intimidation and violence against other faiths. India's democracy is at a crossroads. If Prime Minister Narendra Modi fails to take action against the Hindu extremists, India's reputation as a nation of law is at stake. More and more often, churches or mosques are burned down – and people of other faiths are forced to convert to Hinduism. Christians and Muslims in India are not only demanding better protection, but also clear words and actions of the Prime Minister to ensure religious freedom in Asia's largest democracy. In the beginning of February 2015, Hindu nationalists had gotten worldwide attention for announcing plans to forcibly marry couples who show themselves in public on Valentine's Day. -
Practice of Karma Yoga
PRACTICE OF KARMA YOGA By SRI SWAMI SIVANANDA SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE Sri Swami Sivananda So Says Founder of Sri Swami Sivananda The Divine Life Society A DIVINE LIFE SOCIETY PUBLICATION Sixth Edition: 1995 (4,000 Copies) World Wide Web (WWW) Edition: 2001 WWW site: http://www.SivanandaDlshq.org/ This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7052-014-2 Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttaranchal, Himalayas, India. OM Dedicated to all selfless, motiveless, disinterested workers of the world who are struggling hard to get knowledge of the Self by purifying their minds, by getting Chitta Suddhi through Nishkama Karma Yoga OM PUBLISHERS’ NOTE The nectar-like teachings of His Holiness Sri Swami Sivananda Saraswati, the incomparable saint of the Himalayas, famous in song and legend, are too well-known to the intelligent public as well as to the earnest aspirant of knowledge Divine. Their aim and object is nothing but emancipation from the wheel of births and deaths through absorption of the Jiva with the supreme Soul. Now, this emancipation can be had only through right knowledge. It is an undisputed fact that it is almost a Herculean task for the man in the street, blinded as he is by worldly desires of diverse kinds, to forge his way to realisation of God. Not only is it his short-sightedness that stands in the way but innumerable other difficulties and obstacles hamper the progress onward towards the goal. He is utterly helpless until someone who has successfully trodden the path, comes to his aid or rescue, takes him by the hand, leads him safely through the inextricable traps and pitfalls of worldly temptation and desires, and finally brings him to his destination which is the crowning glory of the be-all and end-all of life, where all suffering ceases and all quest comes to an end.