Swami Rama Sadhaka Grama Ashram Handbook
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The Significance of Fire Offering in Hindu Society
INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation. -
Wind of Prana and Waite Yoga Advanced Practices of Yoga – Pranayama and Meditation
Wind of Prana and Waite Yoga Advanced Practices of Yoga – Pranayama and Meditation _______________________________________________________________________________ “Controlling the breath is a prerequisite to controlling the mind and the body” – Swami Rama _______________________________________________________________________________________________________________________ Course Syllabus A. Yoga and Body of Energy 1. Mind/Body Problem 2. The Multileveled Nature of Man 3. Cosmic Breath 4. Developing Awareness of Breath B. Philosophy of Prana and Pranayama 1. What is Prana? 2. Pancha Kosha: Vital Sheath 3. Chakras: Energy Vortices 4. Nadis: Channels of Prana 5. Pancha Prana: Pranic Forcefields 6. Five Keys to Unlock Prana Experience 7. Prana and Mantra C. Svarodaya: The Science of Breath 1. Portal to Higher Awareness 2. Prana and Shakti 3. The Vayus 4. The Tattvas D. The Anatomy of Breathing 1. Respiration and the Chest: The Mechanics of Breathing 2. Nasal Function and Energy 3. Pranayama and the Nervous System 4. Breathing Patterns E. Pre-Pranayama Practices 1. Conscious Breathing 2. Basic Breathing Methods 3. Preliminary Breathing Practices 4. Regulation of the Breath 5. Awareness of Subtle Breath 6. Dietary Considerations F. The Practice of Pranayama 1. Purification Practice 2. Three Bandhas 3. Surya Bhedana Kumbhaka: The Secret of The Sun 4. Classical Pranayamas 5. Advanced Techniques G. Pranayama for Health Conditions 1. Awareness of Mind and Body 2. Awareness of Health Conditions 3. Union of Mind and Body via Breath 4. Guide for Health Conditions (arthritis, asthma, childbirth, anxiety, …) H. Dhyana: Meditation 1. The Process of Meditation 2. Meditation Types 3. Meditation Schools 4. Concentration and Meditation Techniques Pranayamas and breathing exercises to be explored during the course (in alphabetical order): 1. -
Tibetan Buddhist Meditation Sangharakshita
Lecture 61: Tibetan Buddhist Meditation Sangharakshita Mr Chairman and Friends, Time is passing, as time always does pass, and it seems that we are now craw inq to tte end of our course on an Introduction to Tibetan Buddhism, and this is in fact this evening the last lecture but one. Let me just remind you, before we begin, That the first half of the series, the lectures comprising the first half of the series, were more historical and as it were even institutional in character, but the second half of the series, The second group of four lectures, ses to be rather more practical, rather more, if you like, religious or spiri tual, The week before last, therefore, beginning this second group within the series, we dealt with Symbols of Tibetan Buddhist Art, and last week, as you may recollect, we dealt with the Four Foundation Yogas of the Tibetan Buddhist Tantra, Now today we come, in our seventh lecture, to the most practical, we might also say the most religious, the most spiritual, aspect of all: we come to something which constitutes the heart in many ways of the spiritual life, that is we come to Tibetan Buddhist Meditation, Now we may say, in a general way, that meditation, or dhyana, is an important aspect not only of Tibetan Buddhism but of all schools, of all Buddhist traditions whatsoever. Whether one examines the Theravada teachings or those of the general Mahayana, whether Indian or Far Eastern, whether one looks at the Tendai school or whether one looks at even the Shin school one finds that meditation in one form or another is an ortant aspect, an integral part of each and every one of them And this isn*t surprising, because from the very beginnings of Buddhism, if we go right back- to the Buddha*s own teaching, so tar as we can make thaf out, so far as we can decipher it, it does seem that an emphasis, a very great emphasis often, was placed upon what we call meditation, If we let our thoughts go back to the Buddha*s Noble Eightfold Path. -
Yogic Experiences Detailed in the Indic Scriptures: a Rational View
133 ReviewArticle RFPIndianJournalof MedicalPsychiatry Volume 1 Number 3, September December 2018 YogicExperiencesDetailedintheIndicScriptures:ARationalView T.V.Gopal Abstract Modernsciencehasaddressedtheissuesconcernedwiththefunctioningofthehumanbraininthepersonal, socialandtoanextentintheglobalcontexts.Centuriesofeffortsinunderstandingthefunctioningofhuman brainhavemerelyprovidedabasicunderstandingofabout1%ofthehumanbrain.Moreimportantly,the ‘cosmiccontext’ofitsfunctioningthatisrichlydiscussedintheindicscripturesisneitherdefinednorexplored by the current day science.This aspect ofhuman experience, hithertocondemned asabnormal by modern science,mayprovidevitalcluesinunravelingthesecretsofhumanbrainanditsbehavior. ModernsciencepostulatesthatHumanbrainislikeanytypicalenginewithalimitedenergyatitsdisposal. Theentropyinherentinitsfunctioningleadstoirrevocablelossofenergythathastobereplenished.Theprocess ofreplenishmentcanbenaturalrest,forcedrestormedicationthatreducesorslowsdownthebrainfunctioning. Theindicscripturesprofessthatitispossibleforthehumanbraintoattainastatecalled“consciousness”wherein ithasanunlimitedenergyatitsdisposal.Anunderstandingofthis humanphenomenonhaseludedmany scientistsanditmaybetheunexpectedsciencetocomeinthenewmillennium. Severalmethodologiesvividlyportrayedintheindicscripturesenableanindividualtoattainthishighly covetedstateoffunctioningofthebrain.‘KundaliniYoga’isonesuchmethodology.Thepractitionerofthis yoga iscalled a ‘sadhaka’. Indicscriptures pertainingto this yoga providegraphic descriptionsof several ‘mysterious’experiencesthatcouldbeencounteredbythesadhaka.Lackofscientificbasiscoupledwithgross -
Trends in the Development of Buddhism
II TRENDS IN THE DEVELOPl\lENT OF BUDDHISM Biswanath Banerjee More than two thousand five hundred years ago Gautama, the Buddha, preached a doctrine unheard before and which in course of time spread over a large number of Asian countries to influence and mould the life, thought and works of the peoples of those countries. Gautama is said to have shown a Path which makes an end of suffering leading to emancipation. In course of centuries after the demise of the Founder Buddhism underwent so many far reaching changes and included within its folds so many diverse things that the original words of the Master became changed beyond recognition. What we mean by Buddhism today is not the essence or fundamentals of the teachings of the Buddha but a religio-philosophical system which adopted and assimilated new ideas and beliefs from the environments in which it developed. To understand the background of Buddhism we must take into consideration the problem of the relation of Buddhism to Brahmanism. Brahmanism as developed from the religion of Aryan Indian and influenced by non-Aryan contacts had by the sixth century B.c. developed itself into an 'elaborate sacrificial and sacredotal system'. It was in the midst of this Brahmanic system that Buddhism originated. Brahmanic ideal and principles have very much influenced and guided Buddhism particular in its later phases which are more akin to Brahmanism. The elaborate ritualistic systems ofthe Vajrayana and its offshoots have given the religion a totally different form and flavour. The Buddha preached throughout his life but never put down anything in writing. -
Modern Transnational Yoga: a History of Spiritual Commodification
Sacred Heart University DigitalCommons@SHU Master of Arts in Religious Studies (M.A.R.S. Theses) Philosophy, Theology and Religious Studies 8-2010 Modern Transnational Yoga: A History of Spiritual Commodification Jon A. Brammer Sacred Heart University Follow this and additional works at: https://digitalcommons.sacredheart.edu/rel_theses Part of the American Popular Culture Commons, History of Religions of Eastern Origins Commons, and the Philosophy Commons Recommended Citation Brammer, Jon A., "Modern Transnational Yoga: A History of Spiritual Commodification" (2010). Master of Arts in Religious Studies (M.A.R.S. Theses). 29. https://digitalcommons.sacredheart.edu/rel_theses/29 This Thesis is brought to you for free and open access by the Philosophy, Theology and Religious Studies at DigitalCommons@SHU. It has been accepted for inclusion in Master of Arts in Religious Studies (M.A.R.S. Theses) by an authorized administrator of DigitalCommons@SHU. For more information, please contact [email protected], [email protected]. Modern Transnational Yoga: A History of Spiritual Commodification Master's Thesis Submitted to the Faculty of Religious Studies at Sacred Heart University In partial fulfillment of the requirements for the degree of Master of Arts in Religious Studies Jon A. Brammer August 2010 This thesis is accepted in partial fulfillment of the requirements for the degree of Master of Arts in Religious Studies Christel J. Manning, PhD., Professor of Religious Studies - ^ G l o Date Permission for reproducing this text, in whole or in part, for the purpose of individual scholarly consultation or other educational purposes is hereby granted by the author. This permission is not to be interpreted as granting publication rights for this work or otherwise placing it in the public domain. -
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 -
Sri Aurobindo's Formulations of the Integral Yoga Debashish Banerji California Institute of Integral Studies, San Francisco, CA, USA
International Journal of Transpersonal Studies Volume 37 | Issue 1 Article 6 9-1-2018 Sri Aurobindo's Formulations of the Integral Yoga Debashish Banerji California Institute of Integral Studies, San Francisco, CA, USA Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Banerji, D. (2018). Sri Aurobindo's formulations of the integral yoga. International Journal of Transpersonal Studies, 37 (1). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.1.38 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Sri Aurobindo's Formulations of the Integral Yoga Debashish Banerji California Institute of Integral Studies San Francisco, CA, USA Sri Aurobindo Ghose (1872–1950) developed, practiced and taught a form of yoga, which he named integral yoga. If one peruses the texts he has written pertaining to his teaching, one finds a variety of models, goals, and practices which may be termed formulations or versions of the integral yoga. This article compares three such formulations, aiming to determine whether these are the same, but in different words, as meant for different audiences, or whether they represent different understandings of the yoga based on changing perceptions. -
Historical Timeline of Hinduism in America 1780'S Trade Between
3/3/16, 11:23 AM Historical Timeline of Hinduism in America 1780's Trade between India and America. Trade started between India and America in the late 1700's. In 1784, a ship called "United States" arrived in Pondicherry. Its captain was Elias Hasket Derby of Salem. In the decades that followed Indian goods became available in Salem, Boston and Providence. A handful of Indian servant boys, perhaps the first Asian Indian residents, could be found in these towns, brought home by the sea captains.[1] 1801 First writings on Hinduism In 1801, New England writer Hannah Adams published A View of Religions, with a chapter discussing Hinduism. Joseph Priestly, founder of English Utilitarianism and isolater of oxygen, emigrated to America and published A Comparison of the Institutions of Moses with those of the Hindoos and other Ancient Nations in 1804. 1810-20 Unitarian interest in Hindu reform movements The American Unitarians became interested in Indian thought through the work of Hindu reformer Rammohun Roy (1772-1833) in India. Roy founded the Brahmo Samaj which tried to reform Hinduism by affirming monotheism and rejecting idolotry. The Brahmo Samaj with its universalist ideas became closely allied to the Unitarians in England and America. 1820-40 Emerson's discovery of India Ralph Waldo Emerson discovered Indian thought as an undergraduate at Harvard, in part through the Unitarian connection with Rammohun Roy. He wrote his poem "Indian Superstition" for the Harvard College Exhibition of April 24, 1821. In the 1830's, Emerson had copies of the Rig-Veda, the Upanishads, the Laws of Manu, the Bhagavata Purana, and his favorite Indian text the Bhagavad-Gita. -
Fundamental Concepts of Hinduism
Fundamental Concepts of Hinduism My Salutations to all Devas-Rishis-Pithrus OM DEDICATED TO LORD YAMA, MARKANDEYA, NACHIKETAS, SAVITRI AND NANDI, THE ETERNAL ATTENDANT OF LORD SIVA, WHO HAVE ALL UNRAVELLED THE MYSTERIES OF THE LIFE BEYOND DEATH OM "Hinduism is not just a faith. It is the union of reason and intuition that cannot be defined but is only to be experienced” - Dr. Sarvepalli Radhakrishnan (1888-1975) ॐ अञानतिमिरा्ध्य ञाना्जनशलाकया । चषुु्िीमलिं यॳन ि्िॴ रीगरवॳु निः ॥ om ajnana-timirandasya jnananjnana salakaya caksur unmilitam yena tasmai sri gurave namah “I offer my most humble obeisance to my spiritual master who has opened my eyes which were blinded by ignorance with the light of knowledge.: [FOR PRIVATE CIRCULATION] 1 INTRODUCTION The Information on this article “Fundamental Concepts of Hinduism” furnished here in is compiled from various mail friends, internet sites and elders who have knowledge on this subject. The documents referred in the net sites are quoted as told but not gone through by me for their authencity. Every effort has been taken not to leave essential points but to make the reading informative and interesting. Since the subject matter is lengthy and it could not be confined in one or two postings - it may appear lengthy. Hindu Dharma says, “To lead a peaceful life, one must follow the Sastras which are the rules of the almighty that cannot be changed by passage of time(i.e.kruta,thretha,dwapara&kali yuga).The almighty says, “Shruthi smrithi mamaivaagya yaasthaam ullangya varthathe | Aagya chhedi mamadhrrohi math bhaktopi na vaishnavahah||” Which means,vedas and sastras are my commands and one who surpasses these rules have breaken my laws and cannot be considered as my bhakta or a vaishnava. -
The Influence of the 2:1 Yogic Breathing Technique on Essential Hypertension
38Indian Adhana J Physiol et al Pharmacol 2013; 57(1) : 38–44 Indian J Physiol Pharmacol 2013; 57(1) THE INFLUENCE OF THE 2:1 YOGIC BREATHING TECHNIQUE ON ESSENTIAL HYPERTENSION RITU ADHANA1*, RANI GUPTA1, JYOTI DVIVEDI1 AND SOHAIB AHMAD2 Departments of 1Physiology and 2Medicine, Himalayan Institute of Medical Sciences (HIMS), HIHT University, Swami Ram Nagar, Dehradun – 248 140 ( Received on June 13, 2011 ) Abstract : In 2:1 breathing exhalation is twice of inhalation. The study was performed to study the influence of 2:1 yogic breathing technique on patients of essential hypertension. 30 patients of essential hypertension between ages of 20-50 years were selected. After a rest of 15-20 minutes in a comfortable sitting posture their baseline physiological parameters recorded on a digital polygraph were, Electromyogram (EMG), Galvanic skin response (GSR), Finger tip temperature (FTT), Heart rate(HR) and Respiratory rate(RR). Systolic blood pressure (SBP) and diastolic blood pressure (DBP) were recorded by automated digital Sphygmomanometer. Then they were guided to do 2:1 breathing maintaining respiratory rate of around 6/min. Subjects were then instructed to do 2:1 breathing twice a day for 5-7 minutes for next 3 months. Subjects reported back weekly for recording of BP. The physiological parameters of the subjects were assessed again by polygraph at the end of three months of practicing 2:1 yogic breathing. The mean fall of SBP over 12 weeks was 12 mm Hg (8%) and DBP was 7 mm Hg (7%). P value < 0.001 in both. After practicing 2:1 breathing for 3 months there was statistically significant reduction of SBP, DBP, HR RR, EMG, GSR and rise in FTT. -
An 8-Week Yoga Program for People with Moderate Disability Related to Multiple Sclerosis Gould-Fogerite Et Al
An 8-Week Yoga Program for People with Moderate Disability Related to Multiple Sclerosis Gould-Fogerite et al. v.0.01 An 8-Week Yoga Program for People with Moderate Disability Related to Multiple Sclerosis© Susan Gould-Fogerite, PhD Mariella Silva, MS Diane Speer, CYT Evan Cohen, PT, PhD, NCS David Kietrys, PT, PhD, OCS Address all correspondence to Dr. Gould-Fogerite: [email protected] 1 An 8-Week Yoga Program for People with Moderate Disability Related to Multiple Sclerosis Gould-Fogerite et al. v.0.01 Contents Background and Orientation to the Manual Page 3 Week 1: Summary of Content and Home Practice Page 4 Week 1: Detailed Content Page 5 Week 2: Summary of Content and Home Practice Page 13 Week 2: Detailed Content Page 14 Week 3: Summary of Content and Home Practice Page 20 Week 3: Detailed Content Page 21 Week 4: Summary of Content and Home Practice Page 27 Week 4: Detailed Content Page 28 Week 5: Summary of Content and Home Practice Page 34 Week 5: Detailed Content Page 35 Week 6: Summary of Content and Home Practice Page 42 Week 6: Detailed Content Page 43 Week 7: Summary of Content and Home Practice Page 48 Week 7: Detailed Content Page 49 Week 8: Summary of Content and Home Practice Page 53 Week 8: Detailed Content Page 54 Appendix I: Asana Photos Page 61 Appendix II: Joints and Glands Series Page 69 2 An 8-Week Yoga Program for People with Moderate Disability Related to Multiple Sclerosis Gould-Fogerite et al. v.0.01 Background This eight week integrative yoga program for people with moderate disability due to multiple sclerosis (MS) was developed via a modified Delphi process that included researchers, health care providers, yoga instructors, and persons with MS.