BAB IV Kata-Kata Kåûóa Sendiri; Evaluasi Dari Teori-Teori Yang Paling

Total Page:16

File Type:pdf, Size:1020Kb

BAB IV Kata-Kata Kåûóa Sendiri; Evaluasi Dari Teori-Teori Yang Paling BAB IV Kata-kata Kåûóa sendiri; evaluasi dari teori-teori yang paling terkenal di dunia; kelangsungan dari peradaban Bhartiya selama 1900 juta tahun; dan kronologi umum dari Bharatvarsha selama 155.52 juta tahun. (1) Kesempurnaan pustaka suci Hindu, kelas-kelas para orang suci dan kata-kata dari Kåûóa sendiri. Turunnya kepribadian rohani, kelompok-kelompok orang-orang suci dan kesempurnaan pustaka suci Hindu. Pengetahuan rohani dari pustaka suci Hindu selalu sempurna dan selalu direfresentasikan dalam bentuk yang sempurna. Seperti yang dijelaskan sebelumnya bahwa pustaka suci ini secara asli ditulis oleh para orang suci dan para guru kerohanian sendiri dan kemudian saat sejumlah copyan perlu untuk ditulis, maka hal ini dilakukan di bawah bimbingan mereka. Kira-kira 5,000 tahun yang lalu Bhagawàn Veda Vyàsa mengungkapkan semua pustaka suci dan mengajarkannya kepada para muridnya yang paling kopenten. Waktu terus berlalu, populasi semakin meningkat dan semakin banyak copyan buku yang dibuat. Satu copyan dengan seorang guru yang suci sudah cukup untuk mengajarkan muridnya dalam jumlah yang tidak begitu banyak. Para murid ini mengingat beberapa bagian dan membuat catatan dari beberapa bagian atas pustaka suci tertentu yang mereka pelajari, dimana para murid dari orang suci yang memiliki pikiran rohani mengkonsep seluruh pustaka suci secara keseluruhan. Pustaka suci yang ditulis asli disimpan oleh para master spiritual yang utama. Dalam hal ini kebenaran dan keotentikan dari pustaka suci yang tertulis tetap terjaga. Kepribadian Tuhan, secara umum disertai dengan pengetahuan ketuhanan yang mana dia secara otomatis memiliki pemahaman atas tema yang sesungguhnya dari pustaka suci. Itulah sebabnya bahkan jika dia tidak belajar bahasa Sanskerta secara akademis, tulisannya sepenuhnya berada dalam kordinasi dengan ajaran-ajaran pustaka suci kita. Seperti halnya tulisan-tulisan dan lagu-lagu pemujaan dari Mìrabai, Kabir, Tukarama, Surdas dan banyak orang suci lainnya, yang mana semuanya merupakan pernyataan sempura dari teori rasa bhakti dalam kesadaran Tuhan. Terlepas dari itu ada 2 jenis kepribadian rohani yang turun yang muncul di planet bumi dengan keinginan Tuhan khususnya untuk membantu jiwa-jiwa yang memiliki jalan ke arah kesadaran Tuhan. 388 Kebenaran Sejarah Agama Hindu Salah satu jenis dari orang-orang suci yang membantu jiwa-jiwa itu secara umum. Ada ratusan orang suci seperti itu di India. Salah satu jenisnya adalah orang suci yang membantu jiwa-jiwa pada umumnya. Ada ratusan orang seperti itu di India. Jenis yang lainnya dari orang-orang suci yang diturunkan secara khusus datang untuk menegakkan kembali teori yang asli dari pustaka suci Bhartiya. mereka juga menulis penjelasan pada Upaniûad dan Gìtà dan sebagainya. Orang-orang suci tersebut turun dari waktu ke waktu. Empat di antaranya disebut sebagai ‘Jagadguru.’ Mereka adalah Nimbarkàcharya (3000 SM), Úankaràcharya (509 SM), Ràmànujàcharya (1017 TM) dan Madhavàcharya (abad ke-13 TM). Vallabhàcharya (1478) juga menulis penjelasannya tentang Upaniûad dan Gìtà, dan murid dari Chaitanya Mahaprabhu, Jeev Goswami menjelaskan teori tentang aspek cinta kasih kepada Tuhan yang maha agung seperti yang terdapat dalam Upaniûad dan Bhàgavatam. Ada tiga aspek dari Tuhan: nirguna nirakarà (aspek tanpa wujud); aspek yang tertinggi seperti dewa Viûóu, Úiva, Dùrga dan sebagainya; dan aspek cinta kasih rohani seperti Bhagawàn Ràma dan Kåûóa. Sehubungan dengan hal tersebut ada tiga kelompok orang suci: (1) Orang-orang yang merefresentasikan nirakarà (tanpa wujud) aspek dari Tuhan di dunia yang disebut orang-orang suci jñàni dan mereka mengajarkan jalan pada pelepasan diri secara utuh, berserah kepada Tuhan dan melaksanakan yoga (2) Orang-orang yang merefresentasikan kedalaman rohani dari Tuhan yang maha kuasa yang disebut orang- orang suci bhakta, mereka mengajarkan jalan bhakti, dan (3) orag- orang yang merefresentasikan wujud kedekatan dari cinta kasih kedewataan terhadap Tuhan yang disebut bhakta atau orang suci rasik dan mereka mengajarkan jalan bhakti dengan pemujaan cinta kasih kepada Ràma dan Kåûóa. Sejak awal abad ke-19 pelaksanaan rasa bhakti untuk ketiga aspek Tuhan yang bercampur aduk dan tulisan-tulisan dari para Jagadguru yang diterjemahkan secara benar, dan oleh karena itu sisi pelaksanaan dari rasa bakti merupakan rasa bakti yang memiliki cabang dalam banyak arah. Akan tetapi keabsolutan dari kemuliaan rohani dari Tuhan yang maha agung memberkati wilayah Baratvarsha dengan kepribadian rohani yang menghilangkan kebingungan dengan ajarannya serta kedalaman rohani yang disadari oleh para pandit yang terpelajar di India yang memuji keberuntungan mereka karena telah memuja beliau sebagai ‘Jagadguru yang tertinggi’ dari zaman ini. Beliau adalah Jagadguru Shrì Kripaluji Maharaj yang merupakan Jagadguru ke-5 selama 5000 tahun terakhir. Oleh karena itu kita melihat bahwa kesucian dan keotentikan dari pustaka suci Bhartiya dilindungi oleh Tuhan sendiri dan sepenuhnya Kebenaran Sejarah Agama Hindu 389 dijaga oleh kepribadian kedewataan atau kepribadian rohani yang diturunkan. Sehubungan dengan pemeliharaan atau keakuratan arafiah, kami akan memberikan Anda sebuah contoh: Salah seorang orang suci Shridhar Swami (yang memiliki interfretasi tentang Bhàgavatam yang paling terkenal dan sangat dikenal oleh semua para ilmuwan Vaishnava), melihat kesalahan pengcopyan dalam mantram Bhàgavatam. Beliau mengoreksi kesalahan dengan klarifikasinya. Koreksinya adalah, Kesalahan dalam syair (ayat) 12/2/26 merupakan jumlah keseluruhan dari tahun-tahun kelahiran Parikesit (setelah perang Mahàbhàrata) sampai dengan penobatan Nanda yang disebutkan terjadi di tahun 1,115 tahun. Shridhar Swami mengklarifikasi kesalahan dan menulis bahwa setelah perang Mahàbhàrata, dinasti Brihadratha memimpin kira-kira 1000 tahun, dinasti Pradyota memimpin kira-kira 138 tahun, dinasti Shishugnaga memimpin kira-kira 360 tahun dan setelah itu Nanda dinobatkan. Maka periode di antara kelahiran Parikesit (Perang Mahàbhàrata) dan pengangkatan Nanda seharusnya 1500 tahun dalam gambaran keseluruhan, bukan 1,115 tahun. Sabda Avatara Tuhan ‘Sri Kåûóa Yang Maha Agung’ sendiri yang disabdakan 5,100 tahun yang lalu. ( 11/14) Sebelum meninggalkan planet bumi ini, Kåûóa yang maha agung memberikan semua jenis pengajaran rasa bhakti kepada Uddhao yang 390 Kebenaran Sejarah Agama Hindu mana direproduksi kembali oleh Veda Vyàsa yang ada pada masa Kåûóa. Dia merupakan salah satu dari 24 penjelmaan Tuhan. Maka beliau menjadi maha tahu dan bisa meramalkan segala sesuatu, dia melihat dan mendengar setiap kata yang Kåûóa katakan pada Uddhao. Demi kebaikan jiwa-jiwa dia memperlihatkan semua ajran Kåûóa di dalam Bhàgavatam. Sloka-sloka di atas hanya merupakan bagian singkat dari salah satu pengajaran beliau. Kåûóa bersabda kepada Uddhao, “Di permulaan kalpa a ini Aku menghidupkan pikiran Brahma dengan pengetahuan Veda yang berisi pemujaan kepadaku (bhakti), karena pengetahuan Veda dihancurkan (dengan kehancuran bhuh, bhuvah dan swah loka) dalam kalpa a pralaya39. Brahma kemudian mengirim pengetahuan kepada Swayambhuva Manu dan para Åûi serta para Guru kerohanian (Atri, Pulastya, Angira, Marìchi, Pulaha, Kratu, Bhrigu, Vaúiûþha, Dakcha dan Nàrada). Dari mereka para dewa surga dan orang-orang di planet bumi menerima pengetahuan Veda.” “Orang-orang di dunia memiliki sifat mereka tersendiri dan mentalitas tersendiri yang dimiliki dengan pengaruh atas kondisi baik mereka, serta kondisi buruk mereka dengan pengaruh refleksi dari kondisi yang baik serta kondisi yang buruk. Oleh karena itu sesuai dengan kecenderungan pikiran mereka, mereka menyalah- artikan dari mantram Veda dan menghubungkannya dengan yang lain. (Pengetahuan Veda bersifat rohani sehingga harus dipelajari dari kepribadian rohani.) Karena interfrestasi materialistik tentang Veda dalam berbagai jenis atas keyakinan monafik berkembang di dunia dan orang-orang mengikutinya. Maya (kekuatan material) telah memperdaya pikiran dari orang-orang, sehingga mereka (menolak dan mengubah jalan kebenaran terhadap Tuhan dan menghasilkan kisah-kisah fiksi yang mereka kembangkan sendiri tentang jalan menuju Tuhan.” 39 Satu hari Brahma disebut satu Kalpa a yang lamanya 4.320 juta tahun. Pada akhir setiap Kalpa a plaet bumi beserta tiga wilayah (langit) yang disebut bhuh, bhuah, svah (wilayah Indra) memasuki kedudukan transisi. Inilah yang disebut Kalpa a Pralaya. Pada awal dari Kalpa a berikutnya ketiganya diciptakan kembali kepada keadaan asli sebagaimana sebelumnya. Kebenaran Sejarah Agama Hindu 391 ( 11/16/20-23) Bhagawàn Kåûóa lebih lanjut menyatakan, “Uddhao! Pengetahuan sang diri, yoga, pembelajaran Upaniûad dan Veda dharma tidak hanya metode untuk meningkatkan kualitas sattvik dari pikiran. Jika mereka tidak menyatukan sebuah jiwa dengan Aku (maka dia akan tetap merampas kemuliaan-Ku). Bhakti sendiri mampu menjadikan jiwa dekat dengan-KU (20). Hanya melalui bhakti tanpa keegoisan maka Aku bisa dicapai. Aku adalah segala sesuatu bagi para penyembah-Ku dan para penyembah-Ku paling mencintai-Ku. Rasa bhakti-Ku sangat kuat dan itu akan mengangkat sebuah jiwa bahkan dari tingkatannya yang paling rendah (21). Pelaksanaan dharma yang tanpa keegoisan dan pelaksanaan yoga dan jñàni yang maju dengan penyerahan diri seutuhnya tidak bisa sepenuhnya menyucikan hati dari pelaksananya sampai dia memiliki rasa bhakti yang tanpa keegoisan terhadap- Ku (22). Bagaimana kotoran yang abadi bisa dihilangkan tanpa air mata cinta kasih dalam ingatan cinta kasihKu. Rasa bhakti seperti itu akan melelehkan hati seorang penyembah
Recommended publications
  • Substantial and Substantive Corporeality in the Body Discourses of Bhakti Poets
    Perichoresis Volume 18.2 (2020): 73–94 DOI: 10.2478/perc-2020-0012 SUBSTANTIAL AND SUBSTANTIVE CORPOREALITY IN THE BODY DISCOURSES OF BHAKTI POETS YADAV SUMATI* PG Govt. College for Girls, Chandigarh, India ABSTRACT. This paper studies the representation of human corporeal reality in the discours- es of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolu- tionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay- Patrika, wherein they look at and beyond the organic corporeality and encounter human body not as a socially, religiously, economically stamped noble body or lowly body; male body or female body, but a human body. This paper explores how, like existential phenomenologists, these poet/singers decode the material reality of human beings and link it to the highest goal of achieving Moksha (liberation from the cycle of birth-death) by making body a vulnerable but essential instrument towards spiritual awakening. The paper also reflects upon how these poets have suggested a middle path of absolute devotion to God while performing all earthly duties, seek spiritual enlightenment and avoid the extremities of asceticism and hedonism. KEYWORDS: corporeality, body, liberation, salvation, bhakti In this Kali Yug the body is full of woe, care, wickedness and diverse pains. Where there is steadfastness, peace and all purity, rise, Kabir, and meet it there. (Kabir) Those powerful rulers who had conquered the whole world, even made Yamraj (the God of death) their captive and tied him up—even they became the food of Kaal (Time), what do you count then? Contemplate and think about the whole matter seriously yourself—what is the truth, what is the reality.
    [Show full text]
  • 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
    [Show full text]
  • Part• • ••• -• 1 • • • Ethics • • •
    Philosophers/Thinkers/ Social Reformers PART• • ••• -• 1 • • • ETHICS • • • ••••••••• ••••••••• ••••••• ••••••• D • CA SCS • • MP • • • • • • •• • MPPSCADDA Philosophers/Thinkers/ Social Workers/Reformers Mahavira Facts: Name: Vardhamana A Birth: 599 B.C. Birth Place: Kshatriyakund, Vaishali (in modern dayay Bihar) DA Parents: King Siddhartha and Queen Trishala Spouse: Yashoda DD Children: Priyadarshana (daughter) Titles: Mahavira, Trirthankar, Jina ADDAD CA Lord Mahavir was the twentyenty fourth SCASCand llast Tirthankara of the Jain religion of this era. According to Jain philosophy,ilosophy, alall Tirthankaras were human beings but they have attained a state of perfection or enlightenmentPSCADDAPS tthrough meditation and self-realization. Significant points of TeachingsPP of Lord Mahavir: Mahavirvir made religreligion simple and natural, free from elaborate ritual complexities. His teachings reflectedMMPPMP the internal beauty and harmony of the soul. Mahavir taught the idea of supremacy of human life and stressed the importance of the positive attitude of life. At the heart of right conduct for Jains lie the five great vows: Nonviolence (Ahimsa) not to cause harm to any living beings Truthfulness (Satya) to speak the harmless truth only Non-stealing (Asetya) not to take anything not properly given Chastity (Brahmacharya) not to indulge in sensual pleasure Contact us at: www.mppscadda.com Telegram :t.me/mppscadda WhatsApp : 7982862964 MPPSCADDA Non-possession/Non-attachment complete detachment from people, places, and (Aparigraha) material things Mahavir said that, "A living body is not merely an integration of limbs and flesh but it is the abode of the soul which potentially has perfect perception (Anant darshana), perfect knowledge (Anant jnana), perfect power (Anant virya), and perfect bliss (Anant sukha).
    [Show full text]
  • Religion and Society in Medieval India Course Instructor: Prof
    Course No. 31214- for M.Phil History( 2 credits) Religion and Society in Medieval India Course Instructor: Prof. Pius Malekandathil Indian Islam 1. Early phase of Islam in India -Different Strands of Islam-Notions of Monsoon Islam- Threads of Rationalist and liberal traditions in Indian Islam. Sunnism, Shiism and Ibadism. Conflicts and Compromise between ulemas and liberal strands 2. Sufism in India – Be-shara and Ba-shara- Chishtiyas, Suhrawardiyas, Firdausiyas, Qalandars , Qadiriyas, Shattariyas, Naqshbandiyas- Formulation of the notion of Sufi geography- Impact of Sufism on the economy, polity and society of India. Influences of Indic Practices on Sufism 3. Wahdat-al-Wujud and Wahadat –al- Shuhud – Impact these doctrines on the society and polity of medieval India. Bhakti Movements and Society 1. Nirguna Marga and Saguna Marga 2. Bhakti Movements of South India -Alvars, Nayanars, Veerashaivism, Warkari Movement. Temple Cult, Math affiliations and Bhakti. 3. Trends of Vaishnava Bhakti Movements in North India( Rama Bhakti and Krishna Bhakti-Pushtimargis, Ramanandis, Gaudiyas- Tulsidas and Mirabhai) 4. Ideologies and Philosophical Schools ( Advaita of Sankara, Vishishtadvaita of Ramanuja, Dvaita of Madhavacharya, Dvaitadvaita of Nimbarka, Shuddhadvaita of Vallabacharya, Achintya Bheda Abheda of Chaitanya) Christianity 1. Different versions of Christianity in India( St.Thomas Christians, Portuguese Padroado Real, Propaganda Fide, Protestant churches) 2. Areas of Tensions and Conflicts ( Between the St. Thomas Christians and the Portuguese,
    [Show full text]
  • A Comparative Reading of Taylor and Gandhi on Holistic Identity
    The Metaphysics of Diversity and Authenticity: A Comparative Reading of Taylor and Gandhi on Holistic Identity Author: Joshy P. Varghese Persistent link: http://hdl.handle.net/2345/bc-ir:104265 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2013 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College Graduate School of Arts and Science Department of Philosophy THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY a dissertation by JOSHY P. VARGHESE Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy April, 2013 ©Copy Right by JOSHY P. VARGHESE 2013 ABSTRACT THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY By Joshy P. Varghese Director: Prof. Jeffrey Bloechl The human self and society in general have always been in transition and transformation. Our senses of ourselves and of our society are in dialectical relation with our sense of whether or to what degree we feel part of important dimensions such as religion and politics, which are both an expression of our identity and factors that may sometimes change our identity. In modern western society it seems that identity has shifted from what Charles Taylor calls “embeddedness” in religion to a mode of life where religion is, to a great extent, expected to be a personal matter and even a personal choice. This is not impossible to understand, and historical work shows us that there are important continuities between the modern reason that rejects religion and the religion that it rejects.
    [Show full text]
  • Editors Seek the Blessings of Mahasaraswathi
    OM GAM GANAPATHAYE NAMAH I MAHASARASWATHYAI NAMAH Editors seek the blessings of MahaSaraswathi Kamala Shankar (Editor-in-Chief) Laxmikant Joshi Chitra Padmanabhan Madhu Ramesh Padma Chari Arjun I Shankar Srikali Varanasi Haranath Gnana Varsha Narasimhan II Thanks to the Authors Adarsh Ravikumar Omsri Bharat Akshay Ravikumar Prerana Gundu Ashwin Mohan Priyanka Saha Anand Kanakam Pranav Raja Arvind Chari Pratap Prasad Aravind Rajagopalan Pavan Kumar Jonnalagadda Ashneel K Reddy Rohit Ramachandran Chandrashekhar Suresh Rohan Jonnalagadda Divya Lambah Samika S Kikkeri Divya Santhanam Shreesha Suresha Dr. Dharwar Achar Srinivasan Venkatachari Girish Kowligi Srinivas Pyda Gokul Kowligi Sahana Kribakaran Gopi Krishna Sruti Bharat Guruganesh Kotta Sumedh Goutam Vedanthi Harsha Koneru Srinath Nandakumar Hamsa Ramesha Sanjana Srinivas HCCC Y&E Balajyothi class S Srinivasan Kapil Gururangan Saurabh Karmarkar Karthik Gururangan Sneha Koneru Komal Sharma Sadhika Malladi Katyayini Satya Srivishnu Goutam Vedanthi Kaushik Amancherla Saransh Gupta Medha Raman Varsha Narasimhan Mahadeva Iyer Vaishnavi Jonnalagadda M L Swamy Vyleen Maheshwari Reddy Mahith Amancherla Varun Mahadevan Nikky Cherukuthota Vaishnavi Kashyap Narasimham Garudadri III Contents Forword VI Preface VIII Chairman’s Message X President’s Message XI Significance of Maha Kumbhabhishekam XII Acharya Bharadwaja 1 Acharya Kapil 3 Adi Shankara 6 Aryabhatta 9 Bhadrachala Ramadas 11 Bhaskaracharya 13 Bheeshma 15 Brahmagupta Bhillamalacarya 17 Chanakya 19 Charaka 21 Dhruva 25 Draupadi 27 Gargi
    [Show full text]
  • Ramayan Ki Kathayen, Pandemic and the Hindu Way of Life and the Contribution of Hindu Women, Amongst Others
    Hindu Sevika Samiti (UK) Mahila Shibir 2020 East and South Midlands Vibhag FOREWORD INSPIRING AND UNPRECEDENTED INITIATIVE In an era of mass consumerism - not only of material goods - but of information, where society continues to be led by dominant and parochial ideas, the struggle to make our stories heard, has been limited. But the tides are slowly turning and is being led by the collaborative strength of empowered Hindu women from within our community. The Covid-19 pandemic has at once forced us to cancel our core programs - which for decades had brought us together to pursue our mission to develop value-based leaders - but also allowed us the opportunity to collaborate in other, more innovative ways. It gives me immense pride that Hindu Sevika Samiti (UK) have set a new precedent for the trajectory of our work. As a follow up to the successful Mahila Shibirs in seven vibhags attended by over 500 participants, 342 Mahila sevikas came together to write 411 articles on seven different topics which will be presented in the form of seven e-books. I am very delighted to launch this collection which explores topics such as: The uniqueness of Bharat, Ramayan ki Kathayen, Pandemic and the Hindu way of life and The contribution of Hindu women, amongst others. From writing to editing, content checking to proofreading, the entire project was conducted by our Sevikas. This project has revealed hidden talents of many mahilas in writing essays and articles. We hope that these skills are further encouraged and nurtured to become good writers which our community badly lacks.
    [Show full text]
  • Vegetation Cover and Medidcinal Use of Chitraokoot Kamadgiri Hill Plants
    International Journal of Bioinformatics and Biomedical Engineering Vol. 1, No. 3, 2015, pp. 216-221 http://www.aiscience.org/journal/ijbbe Vegetation Cover and Medidcinal Use of Chitraokoot Kamadgiri Hill Plants Arpana Mishra * Department of Botany, Mahatma Gandhi Chitrakoot Gramodaya University, Chitrakoot, SATNA (M.P.), India Abstract Chitrakoot is a place of religious, cultural, historical and archaeological importance, situated in the Bundelkhand region. The place is believed to have been the abode of Lord Ram, Sita and Laxman during their exile. Chitrakoot as an eminently holy place inhabited by the great sages, abounding in monkeys, bears and various other kinds of fauna and flora. Totally 159 (Herb 107, tree 25, climber 17 and shrub 10) species were recorded in survey and studies on some medicinal plant of Kamadgiri hill. Keywords Chitrakoot, Herb, Shrub, Tree Received: August 18, 2015 / Accepted: September 5, 2015 / Published online: September 17, 2015 @ 2015 The Authors. Published by American Institute of Science. This Open Access article is under the CC BY-NC license. http://creativecommons.org/licenses/by-nc/4.0/ medicine (Pei. 2001, Jain and Patole. 2001). Shinwaikar et. al 1. Introduction (2004) reported that many plants have shown positive activities. A good number of plant species are being used the Kamadgiri is the main holy place of Chitrakoot. The sanskrit treatment of diarrhoea and dysentery (Sikarwar et al., 2008). word 'Kamadgiri' means the mountain which fulfills all the desires. Kamadgiri, the original Chitrakoot, is a place of Totally 84 species of plants belonging to 39 families were prime religious significance. A forested hill, it is skirted all known to be effectively used for treating pyretics, skin, ulcer, along its base by a chain of temples and is venerated today as gastrointestinal, diabetes, diarrhoea and dysentery diseases the holy embodiment of Rama.
    [Show full text]
  • Precure History
    History (PRE-Cure) June 2019 - March 2020 Visit our website www.sleepyclasses.com or our YouTube channel for entire GS Course FREE of cost Also Available: Prelims Crash Course || Prelims Test Series Table of Contents 1. Srirangam Ranganathaswamy Temple Tiruchirapalli ............................................................1 2. Losar Bahubali, Khajuraho ...............................................................................................................2 3. Khajuraho Temples ..............................................................................................................................3 4. Jagannath Temple ................................................................................................................................4 5. Madhubani Paintings ..........................................................................................................................6 6. Adilabad Dhokra Warangal Dhurries Monument Mitras ....................................................7 7. GI Tags ......................................................................................................................................................8 8. Adopt a Heritage ..................................................................................................................................8 9. Bhakti Movement ................................................................................................................................9 10. Bhakti Saints ..........................................................................................................................................11
    [Show full text]
  • The Path of Grace: Fulfillment Through Joyful Service to Shri Nathji, the Youthful Lord Krishna
    The Path of Grace: Fulfillment through joyful service to Shri Nathji, the youthful Lord Krishna by Shyamdas First published by Hinduism Today, November 1997 From the 12th to 16th century in India, a Bhakti Renaissance occurred in which five great schools of Vaishnavism arose. Each school was founded by one of five saints, Ramanuja, Madhva, Nimbarka, Vallabha and Chaitanya. The Pushti Marg, the “Path of Grace” of Shri Vallabhacharya, is one of these five and is followed today by tens of millions of people, mostly from northern and western India. This school is unique within Vaishnavism for its philosophy of Shuddhadvaita, or “pure non-dualism.” Among the Vaishnava, Krishna worshipping traditions, only this tradition teaches that Krishna is everything, and everything is Krishna. Vallabhacharya’s Shuddhadvaita affirms the existence of the world, holding it to be good, pure and joyful, indeed, not separate from the Divine. This nondualism is distinct from the better-known “advaita” of Adi Shankara, which denies the world’s existence. The Pushti Marg differs from Madhva’s dualism in affirming that souls are one with God and that the three qualities of Brahman – eternality, intelligence and bliss – are also attributes of the individual soul. Shri Vallabhacharya differed, too, from Ramanuja, who taught that although indeed everything is united with God, there are real differences between God, souls and world. The following summary is the work of a Pushti Marg initiate, Shyamdas: Devotees on the Path of Grace have always celebrated the nectar of Shri Krishna’s presence with their various refined sensitivities. This path is the uncontrived spiritual route, and Shri Vallabhacharya has taught that the means and the reward should be seen as one.
    [Show full text]
  • European Academic Research
    EUROPEAN ACADEMIC RESEARCH Vol. III, Issue 4/ July 2015 Impact Factor: 3.4546 (UIF) ISSN 2286-4822 DRJI Value: 5.9 (B+) www.euacademic.org Vedanta School of Indian Philosophy in Contemporary Indian Education: An overview Dr. MANAS KUMAR HAZRA Faculty Member, Kazi Nazrul University Department of Education, Asansol, Burdwan W.B., India B.C. Roy College of Education (Bainchigram, Hooghly) Burdwan University Counsellor University of Burdwan, W.B., Distance Education, B.Ed. Abstract: Education is a social process and has its root in philosophy, the changing scenario of the socio-economic condition of the world has changed and modified the implications of the Advaita Vedanta of Sainkara & visistadvaita Vedanta of Ramanuja and in the hands of the later vedantists the scheme of education has been changed. Limiting education only to para-vidya is considered meaningless, and restricting education only to the scriptures and the vedas or Upanishads is considered sheer wastage, and in the taget of human resource development, personal enrichment, vocational efficiency ad improvement of society – the neo-vedantists have incorporated naturalistic, pragmatic & realistic attitude and added science subjects and such other subject which will help to fulfill the above objects. This actually is the way of culture and society- here nothing is permanent, yet we can see that the belief in one ultimate reality is still there in Indian panorama and in all the reports of the education commissions there is, as aims of education, spiritual training, moral education, character-education and value education. Finally in the modern world of chaos, greed and war there is still the need of changing human nature by spiritual & value education.
    [Show full text]
  • Tulsidas-By-Swami-Yatiswarananda
    Tulsidas By Swami Yatiswarananda (Reproduced from Vedanta Magazine –Vedanta Centre –London - UK – Jan-Feb 2002) The fundamental unity of religious India Our saints and sages, our holy men and holy women, were born in all parts of the country. They may speak different languages but they all place before us the ideal of realizing the eternal relation between the eternal soul and the eternal God. Their teachings form part of our entire spiritual heritage, our common spiritual knowledge. The more we recognize this the more our hearts will beat to the same spiritual tune and bring about a grand union, essential not only for the progress of India but for the whole world itself. Even from the most ancient times the worship of the Supreme Spirit in the aspects of Shiva and Vishnu has been prevalent both in the North and the South. The religious stream flowed from the North to the South and again from the South to the North. It is a remarkable phenomenon in the religious history of India that while Rama and Krishna - the two most popular incarnations of Vishnu -Êthe all- pervading Supreme Spirit - were born in North India, they came to be worshipped in South India also. In the post-Buddhistic revival of Hinduism, South India had become the storehouse of Hindu culture and gave birth to the three great Acharyas - Shankara, Ramanuja and Madhwa. All the three travelled to the North, preached their doctrines and greatly influenced the religious thought of North India. Sri Ramanuja is credited with having founded a Sri Vaishnava School at Varanasi during his visit there.
    [Show full text]