Ponder These Truths
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ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one .................................................................................. -
Bulletin Journal of Sport Science and Physical Education
International Council of Sport Science and Physical Education Conseil International pour l‘Education Physique et la Science du Sport Weltrat für Sportwissenschaft und Leibes-/Körpererziehung Consejo International para la Ciencia del Deporte y la Educatión Física Bulletin Journal of Sport Science and Physical Education No 71, October 2016 Special Feature: Exercise and Science in Ancient Times freepik.com ICSSPE/CIEPSS Hanns-Braun-Straße 1, 14053 Berlin, Germany, Tel.: +49 30 311 0232 10, Fax: +49 30 311 0232 29 ICSSPE BULLETIN TABLE OF CONTENT 2 TABLE OF CONTENTS TABLE OF CONTENTS ......................................................................................................... 2 PUBLISHER‘S STATEMENT .................................................................................................. 3 FOREWORD ......................................................................................................................... 4 Editorial Katrin Koenen ...................................................................................................... 4 President‘s Message Uri Schaefer ....................................................................................................... 5 Welcome New Members ................................................................................... 6 SPECIAL FEATURE: Exercise and Science in Ancient Times Introduction Suresh Deshpande .............................................................................................. 8 Aristotelian Science behind Medieval European Martial -
Conversaciones Con Sri Ramana Maharshi (Tomo I)
Comparta este documento si lo desea, pero hágalo siempre de forma GRATUITA. CONVERSACIONES CON Sri Ramana Maharshi (Tomo I) Conversaciones con Sri Ramana Maharshi (Tomo I) PREFACIO Estas «Conversaciones», publicadas originalmente en tres tomos, se presentan ahora en uno solo. No hay dudad de que la presente edición será recibida por los aspirantes del mundo entero con la misma veneración y respeto que la anterior. Éste no es un libro para leerlo a la ligera y dejarlo de lado; está destinado a proporcionar una guía infalible al creciente número de peregrinos que marchan hacia la Luz Sempiterna. Nuestra profunda gratitud hacia Sri Munagala S. Venkataramiah (actualmente, Swami Ramanananda Saraswati) por el registro que ha conservado de las «Conversacio- nes» que abarca un periodo de cuatro años, desde 1935 a 1939. Aquellos devotos que tuvieron la buena fortuna de ver a Bhagaván Sri Ramana, al leer estas «Conversacio- nes», las rememorarán naturalmente, y recordarán con deleite sus propios registros mentales de las palabras del Maestro. A pesar del hecho de que el gran Sabio de Aruna- chala enseñaba la mayor parte del tiempo a través del silencio, instruía también a través del habla, y eso igualmente, con lucidez y sin desconcertar ni confundir las mentes de quienes lo escuchaban. Uno hubiera deseado que todas las palabras que pronunció se hubieran conservado para la posteridad. Pero tenemos que estar agradecidos por las conversaciones que se han registrado. Se encontrará que estas «Conversaciones» arrojan luz sobre los «Escritos» del Maestro y, probablemente, lo mejor sea estudiarlas junto con los «Escritos», cuyas traducciones es posible obtener. -
Implicit Science in Hindu Thought Varadaraja V
Science, Technology, and Religion V Implicit Science in Hindu Thought Varadaraja V. Raman One can find apologists from all the major religions who aim to bolster the standings of their faith by proclaiming its confluence with science. Some have even gone so far as to argue that their ancient scriptures and doctrines presage specific ideas and findings of modern science. As Imad-ad-Dean Ahmad and Martin J. Verhoeven show elsewhere in this symposium, this is a growing trend among some scholars of Islam and Buddhism. But it is also a perennial presence in the great religious tradi- tions of Judaism, Christianity, and Hinduism. From a scientific point of view these claims are untenable, as the find- ings of modern science spring from observations, insights, instruments, philosophical outlooks, and knowledge that were absent in the ancient world. But the defenders of these claims contend that the philosophers and prophets of distant ages had other means of knowing than logic, differential equations, and the spectrometer — that the scientific insights in scripture are a testament to their divine origin. Though perhaps well-meaning, such claims essentially belong to pseudoscience, not least because they are typically based more on parochialism and questionable hermeneutics than on serious scholarship. But this does not mean that the search for areas of genuine harmony between science and scripture is always misguided. There is no solid evidence that ancient prophets or religious thinkers were privy to any revealed knowledge of scientific findings in advance of their peers. But ancient thinkers did articulate many of the broad possibilities for answers to major questions that have since been, in a sense, adjudicated by science. -
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. -
Upanishad Vahinis
Glossary This glossary contains Sanskrit words, people, places, and literature that appear in Upanishad Vahini. Some Sanskrit words have made their way into English and appear in English dictionaries. A few of them are used without definition in the text, but they are defined in this glossary. Among them areAtma , dharma, guru, karma, yogas, and yogi. The text uses standard spellings for Sanskrit, and this glossary provides the same spellings. But some of the Sanskrit compounds have been hyphenated between their constituent words to aid those who want to analyze the meanings of individual words. When compound words are broken, individual words are given. Aagama. That which has come or originated. The primeval source of knowledge. A name for Vedas. aapo-jyoti. Splendour of water. abhasa. Appearance, superimposition of false over real. a-bhaya. Fearlessness. a-chetana. Non-intelligent, unconscious, inert, senseless. a-dharma. Evil, unjustice. adhyasa. Superimposition. adi-atma. Pertaining to the individual soul, spirit, or manifestation of supreme Brahman. adi-atmic. Pertaining to adi-atma. adi-bhauthika. Pertaining to the physical or material world; the fine spiritual aspect of material objects. adi-daivika. Pertaining to divinity or fate, e.g. natural disasters. aditya. Sun. Aditya. Son of Aditi; there were twelve of them, one of them being Surya, the sun, so Surya is sometimes called Aditya. a-dwaitha. Nondualism or monism, the Vedantic doctrine that everything is God. a-dwaithic. Of or pertaining to a-dwaitha. agni. Fire element. Agni. God of fire. Agni-Brahmana. Another word for the Section on horse sacrifice. agnihotra. Ritual of offering oblations in the holy fireplace. -
Topic 5. the Nature of Jiva and Isvara. 1. Both Are Reflections. the Reflection of Consciousness in Maya Which Is Indescribable As Real Or Unreal Is Isvara
Topic 5. The nature of jiva and isvara. 1. Both are reflections. The reflection of consciousness in maya which is indescribable as real or unreal is Isvara. The reflection of consciousness in the infinite number of limited parts of maya, which have avarana and vikshepasakti and which are known as avidya is jiva. The part of maya with both avarana and vikshepa sakti is avidya. This is the view of Prakatarthakara. 2. Mulaprakriti is maya when it is predominantly pure sattva not overcome by rajas and tamas and it is avidya when it is impure sattva subordinated by rajas and tamas. The reflection in maya is Isvara and the reflection in avidya is jiva. This is the view of Swami Vidyaranya in Tattvaviveka, chapter 1 of Panchadasi. 3. Mulaprakriti itself with vikshepasakti being predominant is maya and is the upadhi of Isvara. With avarana sakti being predominent, mulaprakriti is avidya and it is the upadhi of jiva. Because of this, jiva has the experience of being ignorant, but not Isvara. This is the view of some. 4. Samkshepasariraka view—The reflection of consciousness in avidya is Isvara and the reflection in the mind is jiva. In the above views in which Isvara and jiva are reflections, the bimba (prototype) is pure consciousness (Brahman ) which is attained by the liberated. 5. Chitradipa view: Giving up the threefold aspect of Brahman as pure consciousness, Isvara, and jiva, a fourfold aspect is postulated. The reflection in ajnana tinged with the vasanas in the minds of all living beings, which is dependent on Brahman is Isvara. -
A Catechism on Hinduism
A CATECHISM ON HINDUISM SWAMI KRISHNANANDA The Divine Life Society Sivananda Ashram, Rishikesh, India Website: www.swami-krishnananda.org (Swami Krishnananda answers questions regarding Hinduism) Q: When was Hinduism founded? A: The word ‘Hinduism’ originated due to historical and linguistic circumstances, and refers to what more properly be designated as Bharatiya-dharma, or Sanatana-dharma. There is no personal founder for Hinduism. People who follow the faith or religion which goes by the name of Hinduism hold that the foundation of this outlook of life, or way of living, is eternal, since the way of life is an expression of the basic law operating in the universe. In fact, what popularly is known as Hinduism is a practical and ethical manifestation in day-to-day living of what should be considered as the inviolable law of existence, both in its immutable form known as Satya and operating form known as Rita. Hence, the name Sanatana (eternal or ever-present) associated with this inclusive ‘attitude to life’. Q: Where was it founded, and who founded it? A: Hinduism is not believed to be founded in any place, since it has no founder. Q: What were the prevailing circumstances when it was founded? A: While Hinduism has no founder, and therefore no circumstances can be cited in that regard, students of Hinduism and scholars who are accustomed to do research in its field have usually traced some sort of a logical background of the general structure of Hinduism in the panoramic vision of the Supreme Being as recorded in the Veda-Samhitas, which are supposed to find their detailed promulgation in the Brahmanas, Aranyakas and Upanishads. -
May I Answer That?
MAY I ANSWER THAT? 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 First Edition: 1992 Second Edition: 1994 (4,000 copies) World Wide Web (WWW) Reprint : 1997 WWW site: http://www.rsl.ukans.edu/~pkanagar/divine/ This WWW reprint is for free distribution © The Divine Life Trust Society ISBN 81-7502-104-1 Published By THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India. Publishers’ Note This book is a compilation from the various published works of the holy Master Sri Swami Sivananda, including some of his earliest works extending as far back as the late thirties. The questions and answers in the pages that follow deal with some of the commonest, but most vital, doubts raised by practising spiritual aspirants. What invests these answers and explanations with great value is the authority, not only of the sage’s intuition, but also of his personal experience. Swami Sivananda was a sage whose first concern, even first love, shall we say, was the spiritual seeker, the Yoga student. Sivananda lived to serve them; and this priceless volume is the outcome of that Seva Bhav of the great Master. We do hope that the aspirant world will benefit considerably from a careful perusal of the pages that follow and derive rare guidance and inspiration in their struggle for spiritual perfection. May the holy Master’s divine blessings be upon all. SHIVANANDANAGAR, JANUARY 1, 1993. -
What Is Moksha Approved.Cdr
What is Moksha? by AiR What is Moksha? by AiR PREFACE Moksha is supposed to be the most spiritual word in the Hindu religion. It is said that Moksha is the nal goal of every human being. Everybody speaks of Moksha. It is so common to read about Moksha in every scripture, in every good religious book that we place our hands on. But not many people understand the true meaning of Moksha. What is Moksha all about? Translated, it means Liberation, Enlightenment or Nirvana. But what is Liberation? From what must we be liberated? The common man is so busy in the world today that he does not even realize that this world is bondage. This world is like quick sand in which we are sinking and one ne day when our end arrives, we will sink only to be reborn and go through the cycle of death and rebirth again and again. Very few are fortunate to stop and to realize the truth, to ponder upon the fact that this world is a bondage and that we are actually lost in the delusion of this world, in the pleasure, power and possessions. We are imprisoned! The one who realizes this truth starts his journey towards Moksha, towards Liberation and Enlightenment. It is this Seeker who understands the meaning of Moksha and Liberation, who has the courage to start the journey to be liberated, only such few Divine Souls get the opportunity of understanding of Moksha, achieving and living with it. Rest of humanity lives to die and the cycle continues with Moksha remaining a distant dream. -
The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship. -
Arsha Vidya Newsletter Rs
Arsha Vidya Newsletter Rs. 15/- Vol. 21 January 2020 Issue 1 Valedictory function of 108 days Vedanta course at AVG Anaikati See Report page...26 2 Arsha Vidya Newsletter - January 2020 1 Arsha Vidya Pitham Avinash Narayanprasad Pande Rakesh Sharma,V.B.Somasundaram Swami Dayananda Ashram Madhav Chintaman Kinkhede and Bhagubhai Tailor. Sri Gangadhareswar Trust Ramesh alias Nana Pandurang Swami Dayananda Nagar Gawande Arsha Vidya Gurukulam Rishikesh Pin 249 137, Uttarakhanda Rajendra Wamanrao Korde Ph.0135-2438769 Swamini Brahmaprakasananda Institute of Vedanta and Sanskrit 0135 2430769 Sruti Seva Trust Website: www.dayananda.org Arsha Vidya Gurukulam Anaikatti P.O., Coimbatore 641108 Institute of Vedanta and Sanskrit Email: [email protected] Tel. 0422-2657001 P.O. Box No.1059 Fax 91-0422-2657002 Saylorsburg, PA, 18353, USA Web Site http://www.arshavidya.in Board of Trustees: Tel: 570-992-2339 Email: [email protected] Fax: 570-992-7150 Founder : 570-992-9617 Board of Trustees: Brahmaleena Pujya Sri Web Site : http://www.arshavidhya.org Swami Dayananda BooksDept:http://books.arshavidya.org Founder: Saraswati Brahmaleena Pujya Sri Board of Trustees: Swami Dayananda Saraswati Chairman & Managing Trustee: Founder : Paramount Trustee: Swami Suddhananda Brahmaleena Pujya Sri Saraswati Swami Dayananda Swami Sadatmananda Saraswati Saraswati Swami Shankarananda Saraswati Vice Chairman & Acharya: Swami Sakshatkrutananda Sarasva0 President: Chairman: Swami Viditatmananda Saraswati R. Santharam Trustees: Vice Presidents: Trustees: Swami Tattvavidananda Saras- Sri M.G. Srinivasan wati S. Pathy Sri Rajinikanth Swami Pratyagbodhanada Ravi Sam Sri M. Rajalingam Saraswati R. Kannan Swami Parabrahmananda Ravi Gupta Saraswati Secretary: Sri Madhav Ramachandra Kini, Sri P.R.Venkatrama Raja Swami Jnanananda Saraswati Sri P.R.