DOCSLIB.ORG

Panchasakha and Their Cosmological Theory

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Panchasakha and Their Cosmological Theory Orissa Review July - 2010 Panchasakha and Their Cosmological Theory Sasanka Sekhar Panda The theory of the universe, or in other words Brahma, the God wished to create. He became explanation of the uncaused cause has ever been compassionate and his bliss percolated out as the the first problem in every religion. Like the Sabda´. This idea of compassion reminds us of Puranas and Tantric texts, the Panchasakha the development of Karuna in Mahayana literature also abounds with it. Buddhism. Buddha was then meditated upon as the Lord of Mercy. The Panchasakha starts with the eternal question of ³who was there when all this The Panchasakha and other Vaisnavas of phenomenal universe was not´. The problem of Orissa become one with the Vajrayanists in the Prime Mover is still beyond our reach and maintaining this Sunya as a Supreme Being- the can only be explained negatively-´ He is not this, Sunya Purusa, who appears to be the same as not this-"neti neti´. The Prajnaparamita Vajrasattva. Hrdayagarbha, a later Buddhist scripture Achyutananda Dasa in his ³Sunya describes Sunyata as ³neti neti´. Therefore, it Samhita´ states- ³You have well asked me of seems that there is a lot of similarities between the esoteric mystery. The Sunya Purusa is just a the Panchasakha ideology of Sunyata and that prisoner in Sunya, and creating all illusions. He of the Buddhists. The concept of Sunyata, being remains quite indifferent to them. But at the same the most characterstic ideology behind Jagannath, time, he is very kind to all and he also resides in formulated by the Panchasakhas can be no doubt all the created things. Moreover, he is well versed the continuation of the Vajrayana idea of the void in crafty devices and so is the author of all sorts accepted by Vaisnavism after identifying it with of performances.1 Another member of the the Vedantic idea of Nirguna Brahma. Panchasakha group, Balarama Dasa in his Virata The factor of compassion (the second Gita and Chaitanya Dasa (a contemporary of the factor which necessitates the function of world Panchasakhas) in his Visnugarbha Purana have creation the first factor being the factor of conflict also described about the Sunya Purusa. or imperfection) in which Balarama Dasa and Almost all the writings of many other Achytananda Dasa think that compassion moved Vaisnavas of Orissa are replete with similar brilliant God to creation. ³after crores of years, description of the Sunya Purusa, who is compassion came to me and I wished a creation´ sometimes called Virata Purusa, Nirakara and or ³when all was submerged in the Sunya Adi Brahma. 97 Orissa Review July - 2010 The same ideas may also be traced in the Buddhas- Vairocana, Aksobhya, Ratnasambhava, description of the Vajrayanists. Amitabha and Amogha Siddhi. A Buddhist work, the ³ Jnanasiddhi´ of The tradition about the position of the Sambala king Indrabhuti, for example, states, ³He Panca-Dhyani Buddhas in the Mandalas and (Vajrasattva) is the Being without origin and end similar mystic diagrams, is also to be found in the all good the soul-substance of all, the literature. In the ³Visnugarbha Purana´ the six enlightened one included in him all the static and Visnus including Nirakara Visnu are given similar the dynamic.2 positions in the Sunya Mandala (N.N.Basu, in his ³Archaeological Survey of Mayurbhanj, PP. In the ³Sri Vajra-Mandalankara´ CL.XXXVII has also brought the identification quoted in the Jnanasiddhi, it is said, ³he eternally of five Visnus with the five Dhyani Buddhas). belongs to all the elements, to all the beings. He remains pervading all the bodies in the form of Even the colour scheme found in the the flow of consciousness.´ Buddhist pantheon is not missed, and in the He is immutable, unthinkable, pure, manner of the six Tathagatas these six Visnus are represented in different colours like white, passionless, perfect void like the sky, free from yellow, saffron, red, blue and green.4 Moreover, existence and non-existence.3 Example of this type as the five Tathagatas have their respective are abound in the Vajrayana works like Bodhisattvas, four of these Visnus have four Prajnopaya Viniscaya Siddhi, Advayavajra Brahmas of their own, who are credited with the Samgraha, Hevajra Tantra, Samputika etc. creation of eighty four worlds. The Sunya Purusa of the Jagannath cult as expressed in the Panchasakha literature in It may also be pointed out that the Orissa is an expression of µChidvilas´ embodying conception of the five Tathagatas is present in the Yogic speculation of the Jagannath cult, where thereby the conception of the Vajrasattva of five out of the six plexuses (Satcakra) of the human Tantric Buddhism. It may also be pointed out that body are presided over by five Devas, viz. both Sunya Purusa and Vajrasattva are alike Ganesa, Kamadeva, Brahma, Vishnu and Siva regarded as the non-dual state of Sunyata and and the sixth one by Anadi the analogue of Adi- Karuna and are characterized as the Primal Buddha. The noticeable fact is that the five Devas Enlightened One-Adi Buddha or Adi Brahma. are represented with a number of accessories i.e The theory of five Dhyani Buddhas, the divine Saktis, Vahanas (Mounts), expounded in Tantric Buddhism has found a Bijamantras, colours, Karmas (Actions), striking exposition in ³Visnugarbha Purana´ of Pranas and vital winds almost in the manner of Chaitanya Dasa where it has been given a novel the Five Tathagatas (Dhyani Buddhas). Vaisnavite setting. The minor differences existing between This great philosopher conceives of six the accessorial schemes of the Dhyani Buddhas Visnus one of whom known as Nirakara Visnu and the Devas are very probably due to the is characterized as the shapeless and figureless assimilative nature of the Jagannath cult itself (as Sunya and hence is the same as Vajrasattva, expounded in the Pancasakha literature). while the other five who are emanations of Alekha In this way one can find a lot of similarities Purusa do undoubtedly resemble the five Dhyani between the cult of Jagannath and Buddhism the 98 Orissa Review July - 2010 reasons for which are critically analysed and (page-26) This tooth-relic is worshipped even discussed in the following manner. now-a-days in the shrine at Kandy (Srilanka). The great Jagannath cult of Orissa has Therefore there are ample evidences to belief the story of king Guhasiva and his sacred tooth-relic. become symbol of universal brotherhood where King Guhasiva was ruling Kalinga in the 4th most of the important religious movements century A.D.8 occurred in India have amalgamated. In a long course of time and passing through many changes As the antiquity of Jagannath as a Hindu and religious cross currents of variegated nature god is yet to be traced back to the 4th century the deity has obtained its present form. A.D archaeologically and epigraphically, it can be presumed that the story of the Kalinga invasion Archaeologically as well as epigraphically of Yavana Raktavahu in 323 A.D9 (as narrated in the historical importance of Puri in connection to the Jagannath temple records Madalapanji) has Purusottama cann¶t be established prior to the a striking similarity to the Kalinga invasion of 7th century A.D. For the first time the names of Khiradhara. Both invasions took place in the 4th Purusottama (Jagannath) and his elder brother century A.D.. Therefore, it seems that the story Balabhadra (Balaram) occurred in the Neulpur of Jagannath being taken away to some unknown grant (copper-plate inscription) of the Bhauma place for safety by the the then Kalingan king king Sivakaradeva. The Brahmdeo temple Sobhanadeva due to the invasion of Yavana inscription, dated in the Kalachuri era 840 (1088 Raktavahu is a clever representation of the 5 A.D) can be taken as the first epigraphic Dathavamsa story of Khiradhara¶s invasion of evidence where the earliest mention of the Kalinga and the shiefting of the tooth-relic to Purusottam Ksetra occurs. Srilanka by the son-in-law and daughter of the It has been known from Dathavamsa then Kalingan king Guhasiva. that Khema, one of the disciples of the Buddha It is more probable that Madalapanji took the tooth-relic from his funeral pyre and (which is a much later work) has borrowed the gave it to king Brahmadatta of Kalinga who story from Dathavamsa. constructed a shrine for it in Dantapura, his capital city. The Mahaparinibbana Sutta of Digha Nothing is known with certainty regarding nd Nikaya also refers to this event.6 Scholars like the history of Orissa in between the 2 century th N.L. Dey thinks Puri to be Dantapura, the ancient A.D and the 6 century A.D. This period is known seat of the Kalingan capital.7 In this connection as a dark period in the history of Orissa. the story relating to Guhasiva, another king of Mr.James Fergusson is of the opinion that Kalinga can be taken into account, who was a the Jagannath temple of Puri now occupies the devout worshipper of this tooth-relic. He faced site where there former stood the shrine containing attack from a neighbouring king Khiradhara, fell the tooth-relic.10 The present temple was built by in the battle and as instructed by him before his King Chodagangadeva (12th century A.D). But death, the tooth-relic was taken away to Srilanka Madalapanji attributes the construction of the for safety by his son-in-law Dantakumara and first Purusottama temple to Yayati Kesari (can be daughter Hemamala.. As mentioned by the taken as Yayati II of the 2nd quarter of the 11th scholar D.K.Ganguli in his book ³The Historical century A.D).
Load more

Recommended publications
  • In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
    In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being.
    [Show full text]
  • Odisha Review Dr
    Orissa Review * Index-1948-2013 Index of Orissa Review (April-1948 to May -2013) Sl. Title of the Article Name of the Author Page No. No April - 1948 1. The Country Side : Its Needs, Drawbacks and Opportunities (Extracts from Speeches of H.E. Dr. K.N. Katju ) ... 1 2. Gur from Palm-Juice ... 5 3. Facilities and Amenities ... 6 4. Departmental Tit-Bits ... 8 5. In State Areas ... 12 6. Development Notes ... 13 7. Food News ... 17 8. The Draft Constitution of India ... 20 9. The Honourable Pandit Jawaharlal Nehru's Visit to Orissa ... 22 10. New Capital for Orissa ... 33 11. The Hirakud Project ... 34 12. Fuller Report of Speeches ... 37 May - 1948 1. Opportunities of United Development ... 43 2. Implication of the Union (Speeches of Hon'ble Prime Minister) ... 47 3. The Orissa State's Assembly ... 49 4. Policies and Decisions ... 50 5. Implications of a Secular State ... 52 6. Laws Passed or Proposed ... 54 7. Facilities & Amenities ... 61 8. Our Tourists' Corner ... 61 9. States the Area Budget, January to March, 1948 ... 63 10. Doings in Other Provinces ... 67 1 Orissa Review * Index-1948-2013 11. All India Affairs ... 68 12. Relief & Rehabilitation ... 69 13. Coming Events of Interests ... 70 14. Medical Notes ... 70 15. Gandhi Memorial Fund ... 72 16. Development Schemes in Orissa ... 73 17. Our Distinguished Visitors ... 75 18. Development Notes ... 77 19. Policies and Decisions ... 80 20. Food Notes ... 81 21. Our Tourists Corner ... 83 22. Notice and Announcement ... 91 23. In State Areas ... 91 24. Doings of Other Provinces ... 92 25. Separation of the Judiciary from the Executive ..
    [Show full text]
  • 1 Do Not Reproduce This Article in Part Or Full Without Written Permission of Author How the British Divided Punjab Into Hindu
    How the British divided Punjab into Hindu and Sikh By Sanjeev Nayyar December 2016 This is chapter 2 from the E book on Khalistan Movement published by www.swarajyamag.com During a 2012 visit to Naina Devi Temple in Himachal Pradesh, about an hour's drive from Anandpur Sahib, I wondered why so many Sikhs come to the temple for darshan. The answer lies in the events of 1699. In the Chandi Charitra, the tenth Guru says that in the past god had deputed Goddess Durga to destroy evil doers. That duty was now assigned to him hence he wanted her blessings. So he invited Pandit Kesho from Kashi to conduct the ceremony at the hill of Naina Devi. The ceremony started on Durga Ashtami day, in the autumn of October 1698, and lasted for six months. At the end of this period, the sacred spring Navratras began on 21 March 1699. Then, “When all the ghee and incense had been burnt and the goddess had yet not appeared, the Guru came forward with a naked sword and, flashing it before the assembly declared: ‘This is the goddess of power!” This took place on 28 March 1699, the Durga Ashtami day. The congregation was then asked to move to Anandpur, where on New Year Day of 1st Baisakh, 1699, the Guru would create a new nation.” 3 On 30 March 1699, at Anandpur, Govind Singhji gave a stirring speech to the assembly about the need to protect their spiritual and temporal rights. He then asked if anyone would offer his head in the services of God, Truth and Religion.
    [Show full text]
  • Dasavatara in Puranas
    Component-I (A) – Personal details: Prof. P. Bhaskar Reddy Sri Venkateswara University, Tirupati. Prof. V. Venkata Ramana Reddy Director, O.R.I., S. V.University, Tirupati. Prof. V. Venkata Ramana Reddy Director, O.R.I., S. V.University, Tirupati. Prof. V. Kannan University of Hyderabad, Hyderabad. Component-I (B) – Description of module: Subject Name Indian Culture Paper Name Vedic, Epic and Puranic culture of India Module Name/Title Dasavatara in Puranas Module Id I C / VEPC / 33 Pre requisites Knowledge in Puranas and importance of Dashavataras of Vishnu To know about the general survey of Puranas, Objectives Meaning of Dashavatara, Types of Incarnation Dashavatara, Scientific analogy of Avataras and Darwinian Theory of Evolution Keywords Puranas / Dashavatara / incarnation / Vishnu E-text (Quadrant-I): 1. Introduction to Avatara(Incornation) The word 'avatara' means 'one who descends' (from Sanskrit avatarati). The descents of Vishnu from Vaikuntha to earth are his avatars or incarnations. The form in each time he descents will be different because the needs of the world each time are different. The different avatars thus balances and reinforce the dharma that rules and regulations that maintain order. They are harmed when the demands of evil clash with the good for order. As man's understanding of the world changes, desires change and so do concepts of order.. Social stability and peace on the earth must not be compromised, yet new ideas that are good for mankind must be respected. Vishnu's descents are not just about The word specifically refers to one who descends from the spiritual sky. The word 'incarnation' is can also mean as 'one who assumed flesh body’ 2.
    [Show full text]
  • The Lord and His Land
    Orissa Review * June - 2006 The Lord and His Land Dr. Nishakar Panda He is the Lord of Lords. He is Jagannath. He century. In Rajabhoga section of Madala Panji, is Omniscient, Omnipotent and Omnipresent. Lord Jagannatha has been described as "the He is the only cult, he is the only religion, he king of the kingdom of Orissa", "the master is the sole sect. All sects, all 'isms', all beliefs or the lord of the land of Orissa" and "the god and all religions have mingled in his eternal of Orissa". Various other scriptures and oblivion. He is Lord Jagannatha. And for narrative poems composed by renowned poets Orissa and teeming millions of Oriyas are replete with such descriptions where He is the nerve centre. The Jagannatha has been described as the institution of Jaganatha sole king of Orissa. influences every aspect of the life in Orissa. All spheres of Basically a Hindu our activities, political, deity, Lord Jagannatha had social, cultural, religious and symbolized the empire of economic are inextricably Orissa, a collection of blended with Lord heterogeneous forces and Jagannatha. factors, the individual or the dynasty of the monarch being A Political Prodigy : the binding force. Thus Lord Lord Jaganatha is always Jagannatha had become the and for all practical proposes national deity (Rastra Devata) deemed to be the supreme besides being a strong and monarch of the universe and the vivacious force for integrating Kings of Orissa are regarded as His the Orissan empire. But when the representatives. In yesteryears when Orissa empire collapsed, Lord Jagannatha had been was sovereign, the kings of the sovereign state seen symbolizing a seemingly secular force of had to seek the favour of Lord Jaganatha for the Oriya nationalism.
    [Show full text]
  • Jayadeva.Pdf
    9 788126 001828 9 788126 001828 JAYADEVA As cover-design of this book on Jayadeva’s is reproduced a picture giving the faces of Kṛṣṇa and Rādhā, carved on a black marble slab from a drawing by Sri Dhirendra Krishna Deva Varma of Tripura. This is a work executed in 1935 by a modern Indian Artist, who is a pupil of Abanindranath Tagore and Nandalal Bose, and who was Director of the Kalā-Bhavana at Rabindranath Tagore’s Santiniketan School and Visva-Bharati University. The sculpture reproduced on the endpaper depicts a scene where three soothsayers are interpreting to King Śuddhodhana the dream of Queen Māyā, mother of Lord Buddha. Below them is seated a scribe recording the interpretation. This is perhaps the earliest available pictorial record of the art of writing in India. From: Nagarjunakonda, 2nd century A.D. Courtesy: National Museum, New Delhi MAKERS OF INDIAN LITERATURE JAYADEVA SUNITI KUMAR CHATTERJI Sahitya Akademi Jayadeva: A monograph in English on Jayadeva, an eminent Indian philosopher and poet by Suniti Kumar Chatterji, Sahitya Akademi, New Delhi: 2017, ` 50. Sahitya Akademi Head Office Rabindra Bhavan, 35, Ferozeshah Road, New Delhi 110 001 Website: http://www.sahitya-akademi.gov.in Sales Office ‘Swati’, Mandir Marg, New Delhi 110 001 E-mail: [email protected] Regional Offices 172, Mumbai Marathi Grantha Sangrahalaya Marg, Dadar Mumbai 400 014 Central College Campus, Dr. B.R. Ambedkar Veedhi Bengaluru 560 001 4, D.L. Khan Road, Kolkata 700 025 Chennai Office Main Guna Building Complex (second floor), 443, (304) Anna Salai, Teynampet, Chennai 600 018 © Sahitya Akademi First Published: 1973 Reprint: 1990, 1996, 2017 ISBN: 978-81-260-0182-8 Rs.
    [Show full text]
  • Vrindaban Days
    Vrindaban Days Memories of an Indian Holy Town By Hayagriva Swami Table of Contents: Acknowledgements! 4 CHAPTER 1. Indraprastha! 5 CHAPTER 2. Road to Mathura! 10 CHAPTER 3. A Brief History! 16 CHAPTER 4. Road to Vrindaban! 22 CHAPTER 5. Srila Prabhupada at Radha Damodar! 27 CHAPTER 6. Darshan! 38 CHAPTER 7. On the Rooftop! 42 CHAPTER 8. Vrindaban Morn! 46 CHAPTER 9. Madana Mohana and Govindaji! 53 CHAPTER 10. Radha Damodar Pastimes! 62 CHAPTER 11. Raman Reti! 71 CHAPTER 12. The Kesi Ghat Palace! 78 CHAPTER 13. The Rasa-Lila Grounds! 84 CHAPTER 14. The Dance! 90 CHAPTER 15. The Parikrama! 95 CHAPTER 16. Touring Vrindaban’s Temples! 102 CHAPTER 17. A Pilgrimage of Braja Mandala! 111 CHAPTER 18. Radha Kund! 125 CHAPTER 19. Mathura Pilgrimage! 131 CHAPTER 20. Govardhan Puja! 140 CHAPTER 21. The Silver Swing! 146 CHAPTER 22. The Siege! 153 CHAPTER 23. Reconciliation! 157 CHAPTER 24. Last Days! 164 CHAPTER 25. Departure! 169 More Free Downloads at: www.krishnapath.org This transcendental land of Vrindaban is populated by goddesses of fortune, who manifest as milkmaids and love Krishna above everything. The trees here fulfill all desires, and the waters of immortality flow through land made of philosopher’s stone. Here, all speech is song, all walking is dancing and the flute is the Lord’s constant companion. Cows flood the land with abundant milk, and everything is self-luminous, like the sun. Since every moment in Vrindaban is spent in loving service to Krishna, there is no past, present, or future. —Brahma Samhita Acknowledgements Thanks go to Dr.
    [Show full text]
  • Krishna in Indian Literature and Art
    KRISHNA IN INDIAN LITERATURE AND ART ANS 372 : 31720 & RS 341: 43672 Spring 2017 TTh 5:00–6:30 MEZ 2.122 Rupert Snell In this new course we will encounter Krishna in his many different aspects and forms, from the spiritual advisor in the Bhagavad Gita to the spirited “Krishna Gopal”, beloved deity of medieval and modern Vaishnavism. Alongside the many texts sampled in English translation we will also study Krishna in painting and iconography, and savor performances dedicated to the praise of this unique deity. See the draft syllabus below. Students with a good reading knowledge of Hindi may also take an optional “add-on”, for one hour’s class credit, HIN 130D, in which we will read Braj Bhasha texts in the original. Mail [email protected] for more details. 1 Krishna in Indian Literature and Art READING: Eck, ‘The land and story of Krishna’. Canvas. 1 17 – 19 January The Krishna narrative: concepts, themes, images READING: Bryant, ‘Krishna in the tenth book of the Bhagavata Purana’. Sourcebook pp. 111-136. 2 24 – 26 January Episodes in the Bhāgavata Purāṇa READING: Entwistle, Braj: centre of Krishna pilgrimage 1987:1-41. Canvas. 3 31 Jan – 2 February Braj, birthplace of Krishna Gopal; the meanings of saguṇ bhakti READING: Wolff, ‘Radha: consort and conqueror of Krishna’, 1996:109-134. Electronic resource. 4 7 – 9 February Radha: Krishna’s divine consort; the Gītagovinda of Jayadeva READING: Dimock, ‘Doctrine and practice among the Vaiṣṇavas of Bengal’ 1963:106-127. Canvas. 5 14 – 16 February Caitanya and the Gaudiya tradition of Krishna-bhakti READING: Barz, ‘Kumbhandas: the devotee as salt of the earth’, Sourcebook pp.
    [Show full text]
  • Padayatras Done in 2019
    ISKCON - The International Society for Krishna Consciousness (Founder Acharya His Divine Grace A.C. Bhaktivedanta Swami Prabhupada) Newsletter 2020 PLEASE POST IN YOUR TEMPLE PADAYATRAS DONE IN 2019 INDIA All-India (since 1986) All-Telangana All- Maharashtra All-Uttar Pradesh All-Andhra Pradesh All-Gujarat Maharashtra : • Pune to Pandharpur • Jalgaon • Amravati • Dhamangaon • Latur • Sangli • Nandurbar • Akola • Alibag • Kasegaon to Pandharpur Other states • Jamshedpur (Jarkhand) • Ahmedabad (Gujarat) • Baroda to Dakor (Gujarat) • Bhubaneswar (Orissa) • Noida to Vrindavana (U.P.) Note: Some of these temples did several One Day Padayatras, special or longer walks EUROPE Hungary Slovenia UK Czech Republic NORTH Canada AMERICA SOUTH Guyana AMERICA Trinidad REST OF La Réunion THE WORLD Mauritius South Africa EDITORIAL TABLE OF CONTENTS By Lokanath Swami Editorial 1 by Lokanath Swami Dear readers, First all-Vaisnavi padayatra 3 Are we now witnessing another padayatra explosion, by Jayabhadra dasi as it happened in the nineties, the years preceding Srila All great acaryas went on Padayatra 5 Prabhupada›s Centennial celebrations? Padayatra is by Gaurangi dasi indeed expanding, particularly in India. Besides its two The Bull Star, busier than Bollywood Heroes 8 ongoing walks, the All-India Padayatra and the Andhra This newsletter is dedicated to by Dr Sahadeva dasa Pradesh/Telangana Padayatra and the regular smaller ISKCON Founder-Acarya, padayatras, two new teams have recently taken to the road His Divine Grace A.C.Bhaktivedanta Oxen and cows are special animals 10 with oxcarts, in Maharashtra and Uttar Pradesh. Their Swami Prabhupada by Gaurangi dasi goal? To keep walking, chanting and dancing to every town, village around these states in order to fulfil Lord US 1989 Inauguration of Padayatra America in San Francisco Why did Srila Prabhupada personally One day Padayatra 11 Caitanya›s prophecy and desire that the holy names reach instruct Lokanath Swami to organise a by Muralimohan dasa Day formula adopted in the rest of the world.
    [Show full text]
  • “In the Association of Pure Devotees, Discussion of the Pastimes and Activities of the Supreme Personality of Godhead Is Ve
    “IN THE ASSOCIATION OF PURE DEVOTEES, DISCUSSION OF THE PASTIMES AND ACTIVITIES OF THE SUPREME PERSONALITY OF GODHEAD IS VERY PLEASING AND SATISFYING TO THE EAR AND THE HEART. BY CULTIVATING SUCH KNOWLEDGE ONE GRADUALLY BECOMES ADVANCED ON THE PATH OF LIBERATION, AND THEREAFTER HE IS FREED, AND HIS ATTRACTION BECOMES FIXED. THEN REAL DEVOTION AND DEVOTIONAL SERVICE BEGIN.” SRIMAD BHAGAVATAM 3.25.25 SRI VYASA-PUJA SRI Appearance day of our beloved THE MOST BLESSED EVENTTHE HIS HOLINESS KADAMBA KANANA SWAMI HOLINESS HIS VYASA PUJA 2020 HIS HOLINESS KADAMBA KANANA SWAMI SRI VYASA-PUJA APPEARANCE DAY OF OUR BELOVED SPIRITUAL MASTER HIS HOLINESS KADAMBA KANANA SWAMI APRIL 2020 CONTENTS JUST TRY TO LEARN TRUTH BY DISHA SIMHADRI .................... 42 APPROACHING TO SPIRITUAL DOYAL GOVINDA DASA .......... 43 MASTER ......................................1 DR FRANKA ENGEL .................. 44 SIGNIFICACE OF SRI VYASA ELISHA PATEL .......................... 45 PUJA............................................3 GAURA NARAYANA DASA ....... 46 STRONG INDIVIDUALS .............. 8 GITA GAMYA DEVI DASI .........47 GITA GOVINDA DEVI DASI ...... 49 OFFERINGS GITA LALASA DASI .................. 53 ACYUTA KESAVA DASA & ANAKULYA DEVI DASI................9 GODRUMA DASA ...................... 54 ADI GANGA DEVI DASI ............10 GOPALI DEVI DASI .................. 56 ADIKARTA DASA .......................12 GUNTIS LAN .............................57 ADRIENN MAKAINE PATAY.....13 GURUDASA .......................... .....58 ALPESH PATEL ..........................15
    [Show full text]
  • Guru Granth Sahib
    Guru Granth Sahib Guru Granth Sahib (Punjabi (Gurmukhi): ਗੁਰੂ ਗ੍ਰੰਥ 1 History ਸਾਹਿਬ ਜੀ (Gurū Gra°th Sāhib Jī), Punjabi pronunciation: [ɡʊɾu ɡɾəntʰ sɑhɪb], /ˈɡʊəruː ɡrɑːnθ səˈhɪb/) is the cen- tral religious scripture of Sikhism, regarded by Sikhs as During the guruship of Guru Nanak, collections of his the final, sovereign and eternal living Guru following the hymns were compiled and sent to distant Sikh communi- lineage of the ten human Gurus of the religion.[1] The Adi ties for use in morning and evening prayers.[16] His suc- Granth, the first rendition, was compiled by the fifth Sikh cessor, Guru Angad, began collecting his predecessor’s Guru, Guru Arjan (1563–1606). Guru Gobind Singh, the writings. This tradition was continued by the third and tenth Sikh Guru, did not add any of his own hymns; how- fifth gurus as well. ever, he added all 115 hymns of Guru Tegh Bahadur, the When the fifth guru, Guru Arjan, was collecting the writ- ninth Sikh Guru, to the Adi Granth and affirmed the text ings of his predecessor, he discovered that pretenders to [2] as his successor. This second rendition became known the guruship were releasing what he considered as forged [3] as Guru Granth Sahib. After Guru Gobind Singh died, anthologies of the previous guru’s writings and including Baba Deep Singh and Bhai Mani Singh prepared many their own writings alongside them.[17] In order to prevent [4] copies of the work for distribution. spurious scriptures from gaining legitimacy, Guru Arjan The text consists of 1430 Angs (pages) and 6,000 śabads began compiling a sacred book for the Sikh community.
    [Show full text]
  • Dr. Jayadeva Yogendra 27.04.1929 - 16.02.2018 YOGASATTVA MARCH 2018 ISSUE CONTENTS
    MONTHLY NEWSLETTER OF THE YOGA INSTITUTE, INDIA - OLDEST ORGANISED YOGA CENTRE IN THE WORLD YOGASATTVMARCHA 2018 ISSUE In the loving memory of our beloved Guru. Dr. Jayadeva Yogendra 27.04.1929 - 16.02.2018 YOGASATTVA MARCH 2018 ISSUE CONTENTS 04-05 Karma Yogi and 24 Yoga for Women Pure Divinity - Dr Sahab Smt. Hansaji J. Yogendra Featured Activity 06 Great Yogi 25 Bhavas in Yoga by His Holiness simplified The 14th Dalai Lama of Tibet Yoga Technique of the Month 07 Karma Yoga Yoga curative for The Path of Selfless 26 low self-esteem & Work chronic depression Dr. Jayadeva Yogendra Transformation through Yoga 08-21 Condolence TYI Headlines Messages 27-34 22 A Benevolent Virtue 35-38 Tribute Pouring Cloud - Shri Niranjan Gogia 23 Judging the efficacy 39-42 Upcoming Activities of Yoga therapy Dr. Atul Pednekar 43 Publications & TYI centres Follow us on EDITOR’S NOTE Namaste, The word Yoga takes its root from the Sanskrit word yuj, which translates to union. On 16th Feb 2018, Dr. Jayadeva Yogendra surrendered to this union of individual energy and universal energy. Fondly known as Dr Sahab, he had mastered the art of self control. It isn’t a wonder that his father and Founder of The Yoga Institute, Shri Yogendraji once said of Dr. Jayadeva, “He is a true Yogi. He never gets angry.” Dr. Jayadeva always said, real Yoga is balance of Chitta/Mind in any circumstances. An exemplary yogi, he lived up to this saying verbatim until his last breath. A simple man and a true Yogi, Dr. Jayadeva Yogendra was born in 1929.
    [Show full text]