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Notes on the Bhagavad Gita to Help Students in Studying Its Philosophy T
Theosophical University Press Online Edition Notes on the Bhagavad Gita To help students in studying its philosophy T. Subba Row, B.A., B.L., F.T.S. First printing 1934, second printing 1978, by Theosophical University Press. Electronic ISBN 1-55700-126-x (print version available). All rights reserved. This edition may be downloaded for off-line viewing without charge. No part of this publication may be reproduced for commercial or other use in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without prior permission of Theosophical University Press. For ease in searching, no diacritical marks appear in this electronic version of the text. Contents Preface Introductory Section 1 Section 2 Section 3 Section 4 Preface NOTES ON THE BHAGAVAD-GITA, by T. Subba Row, B.A., B.L., was first published in The Theosophist — the magazine founded by H. P. Blavatsky and Col. H. S. Olcott, at Madras, India. The first lecture, entitled 'Introductory,' was delivered at the Convention of the Theosophical Society held in Madras in 1885, and was published in the February, 1886, issue of The Theosophist, Volume VII, No. 77, page 281, with an editorial note stating that it was the introduction to a series of lectures on the Bhagavad-Gita which Subba Row promised to deliver at the next Convention of the Theosophical Society, scheduled for 1886. Thus the four lectures themselves were delivered and published a year later, namely in Volume VIII of The Theosophist, and the discourses were delivered to the delegates attending the Convention of the Theosophical Society, December 27-31, 1886. -
The Emergence of the Mahajanapadas
The Emergence of the Mahajanapadas Sanjay Sharma Introduction In the post-Vedic period, the centre of activity shifted from the upper Ganga valley or madhyadesha to middle and lower Ganga valleys known in the contemporary Buddhist texts as majjhimadesha. Painted grey ware pottery gave way to a richer and shinier northern black polished ware which signified new trends in commercial activities and rising levels of prosperity. Imprtant features of the period between c. 600 and 321 BC include, inter-alia, rise of ‘heterodox belief systems’ resulting in an intellectual revolution, expansion of trade and commerce leading to the emergence of urban life mainly in the region of Ganga valley and evolution of vast territorial states called the mahajanapadas from the smaller ones of the later Vedic period which, as we have seen, were known as the janapadas. Increased surplus production resulted in the expansion of trading activities on one hand and an increase in the amount of taxes for the ruler on the other. The latter helped in the evolution of large territorial states and increased commercial activity facilitated the growth of cities and towns along with the evolution of money economy. The ruling and the priestly elites cornered most of the agricultural surplus produced by the vaishyas and the shudras (as labourers). The varna system became more consolidated and perpetual. It was in this background that the two great belief systems, Jainism and Buddhism, emerged. They posed serious challenge to the Brahmanical socio-religious philosophy. These belief systems had a primary aim to liberate the lower classes from the fetters of orthodox Brahmanism. -
Rishi and Devtas of Vedic Mantra
www.ved-yog.com 52 Chapter V Rishis and Devatas of the Mantras The general notion of the ‘Western’ Scholars and their Indian followers is that the Rishis whose names are mentioned on the Mantras are their composers and devatas are the deities to be worshipped. But this is a very erroneous view. By Rishis are meant, according to all ancient Authorities, the seers who made out the secrets of the Vedas and propagated them. Yaskacharya, the well known philologist and author of the Nirukta.says in 1-91. lk{kkRÏr/kekZ.k _"k;ks cHkwoqLrs·lk{kkr~Ïr/keZH; mins'ksu eU=ku~ lEizknq%µ fu#Dr 1-19µ The original seers were men of realisation who saw or perfectly understood’ the Dharma. They taught it to those who themselves had not realised it or were not inspired persons. In Nirukta 2-11 Yaskacharya says – _"k;ks eU=nz"Vkj% _f"knZ'kZukr~Lrkseku~ nn'ksZR;kSieU;o%A ;nsuku~ riL;ekuku~ czã Lo;EHkw vH;ku'kZr~ rn`.kh.kke`f"kRofefr foKkirsµ i.e. The Rishis are seers of the Mantras. The word Rishi means Drashta. Opaomanyava Acharya is of opinion that those who by austerities, realised the Yedic-hymns were called Rishis.” The Taittiriya Aranyak (2-9-1) says similarly - _"k;ks ;r~ ,uku~ riL;ekuku~ czãLo;EHkw vH;ku"kZr~ rs_"k;ks·Hkou~ rn`"k;ks·Hkou~ rn`"kh.kke`f"kRoe~A www.ved-yog.com 53 Those that after tapas or deep meditation realised the secret meaning of the Vedic Mantras, became Rishis by the Grace of the Almighty. -
Cow Care in Hindu Animal Ethics Kenneth R
THE PALGRAVE MACMILLAN ANIMAL ETHICS SERIES Cow Care in Hindu Animal Ethics Kenneth R. Valpey The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford, UK Priscilla N. Cohn Pennsylvania State University Villanova, PA, USA Associate Editor Clair Linzey Oxford Centre for Animal Ethics Oxford, UK In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Tis series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifcally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.palgrave.com/gp/series/14421 Kenneth R. Valpey Cow Care in Hindu Animal Ethics Kenneth R. Valpey Oxford Centre for Hindu Studies Oxford, UK Te Palgrave Macmillan Animal Ethics Series ISBN 978-3-030-28407-7 ISBN 978-3-030-28408-4 (eBook) https://doi.org/10.1007/978-3-030-28408-4 © Te Editor(s) (if applicable) and Te Author(s) 2020. Tis book is an open access publication. Open Access Tis book is licensed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits use, sharing, adaptation, distribution and reproduction in any medium or format, as long as you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license and indicate if changes were made. -
Kriya-Yoga" in the Youpi-Sutra
ON THE "KRIYA-YOGA" IN THE YOUPI-SUTRA By Shingen TAKAGI The Yogasutra (YS.) defines that yoga is suppression of the activity of mind in its beginning. The Yogabhasya (YBh.) by Vyasa, the oldest (1) commentary on this sutra says "yoga is concentration (samadhi)". Now- here in the sutra itself yoga is not used as a synonym of samadhi. On the other hand, Nyayasutra (NS.) 4, 2, 38 says of "the practice of a spe- cial kind of concentration" in connection with realizing the cognition of truth, and also NS. 4, 2, 42 says that the practice of yoga should be done in a quiet places such as forest, a natural cave, or river side. According NS. 4, 2, 46, the atman can be purified through abstention (yama), obser- vance (niyama), through yoga and the means of internal exercise. It can be surmised that the author of NS. also used the two terms samadhi and yoga as synonyms, since it speaks of a special kind of concentration on one hand, and practice of yoga on the other. In the Nyayabhasya (NBh. ed. NS. 4, 2, 46), the author says that the method of interior exercise should be understood by the Yogasastra, enumerating austerity (tapas), regulation of breath (pranayama), withdrawal of the senses (pratyahara), contem- plation (dhyana) and fixed-attention (dharana). He gives the practice of yoga (yogacara) as another method. It seems, through NS. 4, 2, 46 as mentioned above, that Vatsyayana regarded yama, niyama, tapas, prana- yama, pratyahara, dhyana, dharana and yogacara as the eight aids to the yoga. -
Bhagwan Parshu Ram Parshu Ram Jayanti Celebrate Brahman Divas
An Official organ of World Brahman Federation Canada www.wbfcanada.org APRIL, 2009 Volume 3, Issue 2 EKO'HAM Bhagwan Parshu Ram Parashu Ram, also known as Parasurama, Bhrigupati, Bhargava, Bhargava Rama, a Brahman, the sixth avatar of Vishnu, belongs to the Treta yuga, and is the son of Jamadagni and Renuka. Parashu means axe, hence his name literally means Rama-of-the-axe. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other Mark the Calendar: skills. He fought the advancing ocean back thus saving the lands of Konkan and Malabar (Maharashtra - Karnataka - Kerala WBF Canada coastline). The coastal area of Kerala state along with the Konkan Parivar Milan (March, 2009) region, i.e., coastal Maharashtra and Karnataka, is also sometimes called Parashurama Kshetra (Parashurama's area). Parshuram Jayanti Some say it extends all the way to Mumbai in Maharashtra. (April, 2009) Parashurama is said to be a "Brahma-Kshatriya" (of the duty WBF Canada between a Brahmana and a Kshatriya), the first warrior saint. His Convention (TBA) mother is descended from the Kshatriya Suryavanshi clan that ruled Ayodhya and, also, Lord Rama belonged to. Shravani (August, 2009) Parashu Ram was the Great Grandson of Bhrigu Rishi, after whom the Deepawali Milan "Bhriguvansh" has been named. Bhrigu's Son, Rucheek, married King Gadhi's (October, 2009) daughter, Satyavati. One day, Satyavati requested Bhrigu for a son for herself and her mother. Bhrigu prescribed separate regimens for the two ladies in terms of worshipping a particular kind of tree, keeping in mind that Satyavati was married to a Brahmin and Her mother to a kshatriya. -
The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4
The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4 Kisari Mohan Ganguli The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4, by Kisari Mohan Ganguli This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 4 Author: Kisari Mohan Ganguli Release Date: April 16, 2004 [EBook #12058] Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE MAHABHARATAM, BK. 4 *** Produced by John B. Hare, Juliet Sutherland, David King, and the Online Distributed Proofreading Team The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 4 VIRATA PARVA Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] Livros Grátis http://www.livrosgratis.com.br Milhares de livros grátis para download. THE MAHABHARATA VIRATA PARVA SECTION I (_Pandava-Pravesa Parva_) OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word _Jaya_ be uttered. Janamejaya said, "How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity[1], spend her days unrecognised?" [1] _Brahma Vadini_--Nilakantha explains this as _Krishna-kirtanasila._ Vaisampayana said, "Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata. -
Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars
Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars -****- by Tamarapu Sampath Kumaran About the Author: Mr T Sampath Kumaran is a freelance writer. He regularly contributes articles on Management, Business, Ancient Temples and Temple Architecture to many leading Dailies and Magazines. His articles for the young is very popular in “The Young World section” of THE HINDU. He was associated in the production of two Documentary films on Nava Tirupathi Temples, and Tirukkurungudi Temple in Tamilnadu. His book on “The Path of Ramanuja”, and “The Guide to 108 Divya Desams” in book form on the CD, has been well received in the religious circle. Preface: Tirth Yatras or pilgrimages have been an integral part of Hinduism. Pilgrimages are considered quite important by the ritualistic followers of Sanathana dharma. There are a few centers of sacredness, which are held at high esteem by the ardent devotees who dream to travel and worship God in these holy places. All these holy sites have some mythological significance attached to them. When people go to a temple, they say they go for Darsan – of the image of the presiding deity. The pinnacle act of Hindu worship is to stand in the presence of the deity and to look upon the image so as to see and be seen by the deity and to gain the blessings. There are thousands of Siva sthalams- pilgrimage sites - renowned for their divine images. And it is for the Darsan of these divine images as well the pilgrimage places themselves - which are believed to be the natural places where Gods have dwelled - the pilgrimage is made. -
THE BALI TEMPLE RUN Temples in Bali Share the Top Spot on the Must-Visit List with Its Beaches
CULTURE THE BALI TEMPLE RUN Temples in Bali share the top spot on the must-visit list with its beaches. Take a look at some of these architectural marvels that dot the pretty Indonesian island. TEXT ANURAG MALLICK he sun was about to set across the cliffs of Uluwatu, the stony headland that gave the place its name. Our guide, Made, explained that ulu is ‘land’s end’ or ‘head’ in Balinese, while watu is ‘stone’. PerchedT on a rock at the southwest tip of the peninsula, Pura Luhur Uluwatu is a pura segara (sea temple) and one of the nine directional temples of Bali protecting the island. We gaped at the waves crashing 230 ft below, unaware that the real spectacle was about to unfold elsewhere. A short walk led us to an amphitheatre overlooking the dramatic seascape. In the middle, around a sacred lamp, fifty bare-chested performers sat in concentric rings, unperturbed by the hushed conversations of the packed audience. They sat in meditative repose, with cool sandalwood paste smeared on their temples and flowers tucked behind their ears. Sharp at six, chants of cak ke-cak stirred the evening air. For the next one hour, we sat open-mouthed in awe at Bali’s most fascinating temple ritual. Facing page: Pura Taman Saraswati is a beautiful water temple in the heart of Ubud. Elena Ermakova / Shutterstock.com; All illustrations: Shutterstock.com All illustrations: / Shutterstock.com; Elena Ermakova 102 JetWings April 2017 JetWings April 2017 103 CULTURE The Kecak dance, filmed in movies such as There are four main types of temples in Bali – public Samsara and Tarsem Singh’s The Fall, was an temples, village temples, family temples for ancestor worship, animated retelling of the popular Hindu epic and functional temples based on profession. -
Shri Sai Baba
Sai Mandir USA 1889 Grand Avenue, Baldwin, NY 11510, USA Designed & Developed by : Praveen Batchu http://www.imagicapps.com SHRI SAI SATCHARITA OR THE WONDERFUL LIFE AND TEACHINGS OF SHRI SAI BABA Adapted from the original Marathi book by Hemadpant by Nagesh Vasudev Gunaji, B.A., L.L.B. 227, Thalakwadi, Belgaum. changes to the current version to make a easy reading experience to American devotees. This book is available for free to all devotees. Published by Kashinath Sitaram Pathak, Court Receiver, Shri Sai Baba Sansthan, Shirdi, ‘Sai Niketan’, 804-B, Dr. Ambedkar Road, Dadar, Bombay 400 014. This book will be available for sale at the following places: (1) Court Receiver, Shri Sai Sansthan, Shirdi, P.O. Shirdi, (Dist. Ahmednagar). (2) Shri Kashinath Sitaram Pathak, Court Receiver, Shri Sai Baba Sansthan, Shirdi, “Sai Niketan”, 804-B, Dr. Ambedkar Road, Dadar, Bombay 400 014. Copyright reserved by the Sansthan Printed by N.D. Rege, at Mohan Printery, 425-A Mogul Lane, Mahim, Bombay 400 016 and Published by Shri Kashinath Sitaram Pathak, Court Receiver, Shri Sai Baba Sansthan, Shirdi, “Sai Niketan”, 804-B, Dr. Ambedkar Road, Dadar, Bombay 400 014. DEDICATION “Whosoever offers to me, with love or devotion, a leaf, a flower, a fruit or water, that offering of love of the pure and self-controlled man is willingly and readily accepted by me.” Lord Shri Krishna in Bhagavad Gita, IX - 26 To Shri Sai Baba The Antaryamin This work with myself Editor : Laura Keller New York, USA SHRI SAI SATCHARITA CONTENTS Preface by the author Preface to the second edition Preface by Shri N.A. -
Eeotheologieal Dimensions of Termite Hill
Eeotheologieal Dimensions of Termite Hill NANDKUMAR KAMAT ECOLOGY is most fundamental to the survival of human cultures and populations. Ecological resources are exploited by humans for creation of an artificial hierarchy of eco-systems. Technologies are evolved for efficient transfer of ecological resources. During this course of material and technological evolution symbols, motifs are absorbed; rituals are formulated, cults emerge through common symbols and rituals; gods and goddesses; demons and devils; spirits and angels assume forms and shapes and religious systems befitting the levels of technology get rooted. Magic is related to technology. Primitive agricultural and fertility magic could be considered as monopolised knowledge of stagnated, unevolved or dynamic technology depending upon the ecological specificity of each culture. The common determinants of ecological specificity of any region are soil and climate.1 The ecological dimensions of historical theology have to be examined from these common determinants. In this regard, the cults of earth-mother worship as found in South Konkan and Goa, could be test cases. Scientific elucidation of these cults and demystification of various beliefs, legends and rituals associated with them is necessary to find the true meaning of several historical phenomena. As A.C. Spawlding says, Hhistorians depend on a type of explanation that they claim is different from scientific explanation. While in fact, no separate form of historical explanation exists. "2 - Many quasi and pseudo-historical forms of explanations3 exist for the cult of Santeri, Ravalnatha, Skanda-Kartikeya, 84 Subhramanya and Muruga, Renuka, Parashurama and Yellamma, Jyotiba, Khandoba and Durga4. Mostly these are propagated through brahminic literature and sometimes through the folklore. -
South-Indian Images of Gods and Goddesses
ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh.