DOCSLIB.ORG

Yoga in Corporate Life?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Yoga in Corporate Life? Yoga in Corporate Life? Ashish Pandey, Faculty of Management, IIT Bombay, Mumbai [email protected] • Quickest Meditation Introduction • A word that describes me is….. • Make a name plate for other NOT EACH OTHER • Life is about experiencing self, experiencing relationship, Being in relationship • Experience within defines my experience without • Why so? Within and without are not as separate as we hold in mind Quick Relaxation Technique and Three Minutes Breathing Protocol • Yoga is the process of harmonizing interiority and exteriority Meaning of Yoga • Yoga is derived from Sanskrit root ‘yuj’ which means to unite, to bind together or to integrate. Epistemologically, Yoga means unification of self with larger cosmic system. Definitions of Yoga yoga-sthah kuru karmani sangam tyaktva dhananjaya siddhy-asiddhyoh samo bhutva samatvam yoga ucyate. (Bhagwad Gita, Verse 2.48) Perform action, O Arjuna, being steadfast in Yoga, abandoning all attachments and being balanced in success and failure! Such evenness of mind is called Yoga. https://www.inc.com/jim-schleckser/seven-secrets-of-successful-people-to-living-a-balanced-life.html http://productinnovationnow.com/tag/balance/ Patanjali defined yoga as Chitta Vritti Nirodha, If you still the modifications and activity of the mind, you are in yoga. How old is the Yoga Tradition? Oldest Civilization Yoga: The Essence of Art Yoga Narasiṁha form at a temple in Vijayanagara, Hampi (13th and 17th centuries) Temple Nataraj (Chola Era 10th-12th centuries) is where Sage Patanjali wrote Yoga Sutras. Jambukeswaram temple (2nd century AD) 10th Century Tamil-Nadu Yogini 40 Types of Yoga Contemporary Education and Paradigm • The divide between Spirituality and Science: • Subscribing to mechanistic and reductionist approach has resulted in: Overlooking of some of the essential constituents, such as psyche and consciousness • Emergence of duality such as: • subject and object, • fact and value, and • objective reality and subjective feelings • Presents a fragmented or piecemeal approach Yoga Psychology ‘Yoga is applied psychology’. Sri Aurobindo Yoga psychology helps to overcome the dualities such as the sacred and the secular, spirituality and science, theory and practice, society and individual, reason and experience Yoga psychology focuses on the unity of spirit, mind and body through an ‘inner’ discipline to attain truth and the highest potential of human condition, and to do so Yoga is described as a method to achieve liberation Yoga is for Mind According to Patanjali’s Yoga Sutras asana and pranayama practices are supposed to make our body flexible and purify the subtle energy channels of our body. This paves the way for control of one’s mind, which consists of four aspects: • Random mind, • Intellect, • Subconscious mind and • Ego Yoga works on all these four subtle aspects of our mind, and thereby makes one more self- aware, empathetic, motivated and self-regulated. • Büssing, A., Michalsen, A., Khalsa, S. B. S., Telles, S., & Sherman, K. J. (2012). Effects of yoga on mental and physical health: a short summary of reviews. Evidence-Based Complementary and Alternative Medicine, 2012. Patanjali: Deva of Perception and Cognition Eight Limbs • Yam (Satya, Ahimsa, Aparigrah, Asteya, Brahmcharya), • Niyam (Shauch, Santosh, Tapa, Ishvar Pranidhan), • Asanas (Physical postures and exercises ) • Pranayam (breath regulation) • Pratyahar (sensory withdrawal minimizing sensory input) • Dharana (concentration, effortful, focused attention), • Dhyan (meditation, effortless, unbroken flow of attention), and • Samadhi (self-transcendence and ecstasy ) Managing Self is Managing Mind • For most people, the quality of life is even more important than longevity. • The quality of one’s life depends upon the quality of one’s mind. • Stress, overstimulation, excess expectations, and mental turmoil drain our energy and our capacity to enjoy life. • Mind-body and spiritual practices offer the sense of peace, joy, and relatedness that sweeten our lives and the lives of those closest to us. How Yoga Play a Role in Day to Day Life Intent to have a child ritual, Garbhadhana व픿षषरर्योनननिंष कलल्परतष त픿षषष्टा 셂ल्पष्टाणष वल्पनिंशतष । आ सञञ्चतष प्रजष्टाल्पनतरष्टार्धातष्टा गरर्भंदरष्टातष त酇 ॥१॥ गरर्भं र酇ह सनꅀ픿ष्टास줿 गरर्भं र酇ह रस픿नत । गरर्भं त酇 अशश픿नꅌ द酇픿ष्टा픿ष्टा रततष्टानिंल्पषषकरस्रजष्टा ॥२॥ हरणररꅀ अरषꅀ रनिं ननरर्धानन्थत酋 अशश픿नष्टा । तनिं त酇 गरर्भं 픿ष्टार酇 दशर酇रष्टासत픿酇स ॥३॥ • May Vishnu construct the womb, may Twashtri fabricate the member, may Prajapati sprinkle the seed, may Dhatri cherish thy embryo; • Sustain the embryo Sinivali, sustain the embryo Saraswati, may the divine Aswins, garlanded with lotuses, sustain thy embryo; • We invoke thy embryo which the Aswins have churned with the golden pieces of Arani (firewood), that thou mayest bring it forth in the tenth month. Pumsavana Sanskar Pumsavana (IAST: puṃsavana, Sanskrit: ल्पषनिं픿न) is a composite word of Pums + savana. Pums mean "to grind, a man, a human being, a soul or spirit", while savana means "ceremony, rite, oblation, festival". This sanskars is geared towards the intellectual and mental development of the baby in the womb. Childbirth ceremony, Jatakarman • The first significance of the hymns is medhajanana (Sanskrit: र酇रष्टाजनन), or to initiate the baby's mind and intellect in the womb of the world, after the baby's body formation has completed in the womb of the mother. The second part of the hymns wish the baby a long life.[55] Upanayana sanskara ceremony • Typically, this ritual was for 8 year olds in ancient India. • Upanayana (IAST:Upanayana, Sanskrit: उल्पनरन) literally means "the act of leading to or near". • The rite of passage symbolizes the leading or drawing towards the self of a child, in a school, by a teacher. Samavartan satyam vada . dharmam chara . svadhyayanma pramadah Anyone who had complete this rite of passage was considered a Vidyasnataka (literally, bathed in knowledge, or showered with learning), The verses ask the graduate to take care of themselves and pursue Dharma, Artha and Kama to the best of their abilities. • Never err from Truth, • Never err from Dharma, • Never neglect your well-being, • Never neglect your health, • Never neglect your prosperity, • Never neglect Svādhyāya (study of oneself) and Pravacana (exposition of Vedas). • — Taittirĩya Upanishad, I.11.1[103][104] • Naathicharami • “Dharmecha Arthecha Kamecha Naathicharami“ Some Initial Thoughts and Update • AOM has regular Yoga sessions • Eastern wisdom is the hope for the sustainable worlds • Bhartiyas need more approval Accepted in IIM B Management Review What is desired in Corporate Life? • Engagement • Health (Physical and Psychological) • Morality • Excellence/Good Career/………../………… What is the Current Situation? About Health The millennials (18–33 years of age) • are more stressed than any other current living generation • least likely to give their healthcare an A grade If unaddressed consistently, a high stress level may result in a chronic conditions like anxiety, insomnia, muscle pain, high blood pressure, and a weakened immune system which may even lead to major illnesses such as heart disease, depression, and obesity. About Morality • The moral integrity of global business leaders has increasingly been a subject of concern since the turn of this century, (specifically due to notable scandals at companies such as Enron, Arthur Andersen, Tyco, WorldCom, Hewlett-Packard, Parmalat, Societe Generale, Siemens, and Satyam.) • Apart from such high-profile scams, cheating, deception, organizational misconduct, and unethical behavior are among the equally formidable pervasive challenges facing our current business culture (Gino, 2015). About Joy • More than 80% of the working professionals don’t look forward to go to work on Monday morning. How Yoga Based Practices Impact Morality? Pandey, A., Chandwani, R. and Navare, A. (2015), Enhancing Moral Reasoning in Business School: A Perspective of Mindfulness and Compassion, Academy of Management Meeting, Vancouver, 7-11 Aug. 2015. Accepted for publication in Business Ethics: European Review, Aug. 2017 How Yoga Can Make HERO? Pandey, A., Navare, A. and Chandwani, R. (2015), What Has Yoga Got to Do With Positive Psychology: Examining Impact and Mechanism, slated for oral presentation during Academy of Management Meeting, Atlanta, Aug. 2017. And about Joy in day to day experience? • Engagement • Multi Tasking Preference • Cognitive Ability • Energy in Use How Yoga Based Practices Affect Engagement in Studies? Role of Cognitive Ability? Presented in AoM, 2017 Sutra 30: ahinsasatyasteyabrahmacharyaparigraha yamah Non-killing, truthfulness, non-stealing, continence and non- receiving constitute the Yama (Swami Vivekananda) Sutra 31: jatideshakalasamayanavachchhinnah sarvabhauma mahavratam • These (non-killing, truthfulness, non-stealing, continence and non- receiving unbroken by time), place, purpose, and caste, are (universal) great vows (Swami Vivekananda Sutra 32: shauchasantoshatapahsvadhyayeshvarapranidhanani niyamah Internal and external purification, contentment, mortification, study and worship of God are the Niyama (Swami Vivekananda) Yoga and Positive Psychology: The Way Forward • Differential impact of different YBP • Self Transcendence and Maitri, Karuna, Mudita • Till now Yoga research is conducted in existing scientific paradigm • Yoga can bring paradigm shifting methodological advances • Yoga research need not to be like ‘science’ (in predominant form), the science has to be like Yoga .
Load more

Recommended publications
  • A Study of the Early Vedic Age in Ancient India
    Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca.
    [Show full text]
  • 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.
    [Show full text]
  • Folk Hinduism in West Bengal
    1 Folk Hinduism in West Bengal In the rural areas of India, we see a variety of notions about the nature of gods and goddesses. They are not “high gods,” as we see in the pan-Indian brahmanical forms of Hinduism, but rather regional deities, intimately associated with villages and towns. Indeed, some would not be characterized as gods and goddesses by most people, for those supernatural entities given offerings and worship include ghosts, ancestors, water and plant essences, guardian spirits, and disease con- trollers. We see some overlap of tribal deities, the deities of non-Hindu or semi- Hindu villagers, with the village gods or gramadevatas of village Hinduism. These may be µeld or mountain spirits, or angry ghosts of women who died violent deaths. All of these may be seen in the large area of folk Hinduism. There is no sharp differentiation between the tribal deities, village deities, and gods and god- desses of brahmanical Hinduism. Rather than a polarity, we see a continuum, for these traditions worship many deities in common. Some themes that may be noted in the worship of folk gods and goddesses: Regionalism: These deities are associated with speciµc places, temples, µelds, and streams. The Kali of one village is not the same as the next village’s Kali. One Chandi gives good hunting, another Chandi cures disease. Goddesses are not pan-Indian; they are speciµc to a person’s tribal or caste group, ex- tended family, neighborhood, or village. Pragmatism: These deities are rarely worshiped in a spirit of pure and ab- stract devotion.
    [Show full text]
  • Janmashtami Mahotsav 2020
    Janmashtami Mahotsav 2020 100 Weber Drive, Chandler, AZ 85226 His Divine Grace Srila Prabhupada Temple Devotees Prema Dhatri Devi Radha Madhava Divya Shyam Das Dasi Das Dhana Laxmi Devi Damodar Das Parthasarathi Das Dasi Gopa Kumar Das Temple Council Members Prema Dhatri Devi Radha Madhava Sri Govinda Das Syama Mohini Devi Dasi Das Dasi Nama Priya Devi Parul Tailor Ishvara Gauranga Raghupathi Puncha Dasi Das Mathura Vallabha Kevala Bhakti Das Bharadwaj Govinda Das Balasubramaniam yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself. (BG 4.7) paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām dharma-saṁsthāpanārthāya sambhavāmi yuge yuge To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium afer millennium. (BG 4.8) A Message from Temple President Hare Krishna Dear Devotees, The year began with a Japa retreat with HH Romapada Swami and HG Syamasundara Prabhu. It was nice to have HG Bhadra Please accept my humble obeisances. All glories to Srila das and HG Anangamanjari devi dasi for their annual springtime Prabhupada. visit. HG Amarendra das visited Phoenix for the frst time also. I On behalf of Their Lordships, Sri Sri Radha-Madhava Hari, Sri take this opportunity to introduce our new GBC, HH Shreenathji Gopal and Sri Sri Gaura-Nitai, we wish everyone a Badrinarayan Swami, who plans to visit us in the near future. very joyful Sri Krishna Janmastami! Prema Dhatri Devi We were fortunate to have the Chandler Police department come Dasi We are going through bizarre and challenging times due the and participate in our child safety initiative.
    [Show full text]
  • Environment in Hinduism © 2019 IJSR Received: 16-01-2019 Rubi Rana Accepted: 20-02-2019
    International Journal of Sanskrit Research 2019; 5(2): 47-50 ISSN: 2394-7519 IJSR 2019; 5(2): 47-50 Environment in Hinduism © 2019 IJSR www.anantaajournal.com Received: 16-01-2019 Rubi Rana Accepted: 20-02-2019 Rubi Rana Abstract Assistant Professor, Subhas Living in harmony with Nature has been an integral part of Indian culture. This has been abundantly Chandra Bose Centenary College, reflected in a variety of traditional practices, religious beliefs, rituals, and in the daily lives of the Indian Lalbagh, Murshidabad, people from time immemorial. Hinduism has always been an environmentally sensitive philosophy. The West Bengal, India rishis of the past have always had a great respect for nature. As we are growing more materialistic, we are losing this connection. Hindu knowledge preaches Man to live in harmony with nature. Bhoomi Suktam or Hymn describes the beauty of Mother Earth and imparts lessons regarding the attitude a person must cultivate towards the environment. Hinduism teaches to preserve and protect the environment, not to pollute it. The Shantipath is also connected the Hindu with nature. This paper seek to analyse the Knowledge of Environment in Hinduism. Keywords: Hinduism, environment, earth as a mother Introduction Hinduism (Sanatana Dharma) is rightly called a dharma rather than a set of fundamental doctrines, it has a strong tradition of toleration and it embraces diverse thoughts and practices. Sanatana means eternal which is not ‘fixed’ or ‘stagnant’ and ‘conservative’. But today this dynamic nature of Hinduism has become a threat. Many dignified belief and practices of Hindu Dharma lost its way and in lieu of that many ignoble practices cemented its position in the Hindu way of life.
    [Show full text]
  • Revisiting Myths: a Reading of Bharati Mukherjee's Jasmine
    Int.J.Eng.Lang.Lit&Trans.StudiesINTERNATIONAL JOURNAL OF ENGLISH LANGUAGE, Vol.3.Issue.3.2016 LITERATURE (July-Sept.) AND TRANSLATION STUDIES (IJELR) A QUARTERLY, INDEXED, REFEREED AND PEER REVIEWED OPEN ACCESS INTERNATIONAL JOURNAL http://www.ijelr.in KY PUBLICATIONS RESEARCH ARTICLE ARTICLE Vol. 3. Issue.3.,2016 (July-Sept. ) REVISITING MYTHS: A READING OF BHARATI MUKHERJEE’S JASMINE, THE TIGER’S DAUGHTER, WIFE, THE HOLDER OF THE WORLD AND LEAVE IT TO ME SREEJA.J Associate Professor Government First Grade College Vittal, Bantwal Taluk, D.K Karnataka ABSTRACT This paper attempts to analyse the function of myth in the novels of Bharati Mukherjee with special focus on Jasmine, The Tiger’s Daughter, Wife, The Holder of the World and Leave It to Me. In these novels Mukherjee primarily makes use of the Durga and Sita myth to explore and explain the psyche of her protagonists. Mythological characters provide the author a means to delve deep into the predicament in life of her protagonists. By drawing on an ancient myth, an author can summon a prefabricated frame of meaning which the reader will recognize. Thus myths represent archetypes which a discerning reader can easily identify with. And Mukherjee draws from our ancient epic The Ramayana and from the SREEJA.J mythological story of Mahishasuramardini the goddess who vanquished the buffalo demon. These mythological figures are familiar to her readers. From mythology these characters seem to acquire aggressiveness and power. Use of myth as a narrative device is effectively employed by Mukherjee in these novels. ©KY PUBLICATIONS Bharathi Mukherjee has carved out a niche for herself among the writers of Indian diaspora.
    [Show full text]
  • Secondary Indian Culture and Heritage
    Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture.
    [Show full text]
  • The Civilization of India
    'CORNIA, SAN DIEGO usaJH iliii DS 436 D97 HB In SUM^ Hill HI I A ——^— c SS33 1II1& A inos ^ (J REGIO 1 8 MAL 8 I ' 8Bi|LIBRARY 8 ===== 5 ^H •''"'''. F 1 ^^^? > jH / I•' / 6 3 mm^ LIBRARY "*'**••* OK SAN 0fO3O N F CAL,F0RNI in JmNiln 1 M, . * san 3 1822 00059 8219 Digitized by the Internet Archive in 2007 with funding from Microsoft Corporation http://www.archive.org/details/civilizationofinOOdutt HE TEMPLE PRIMERS THE CIVILIZATION OF INDIA By ROMESH C. DUTT, CLE. A. : » "";. : ;-. ' 1 - fejlSP^^*^-:'H-' : .;.Jlffsil if? W?*^m^^lmSmJpBSS^S I^~lmi ~5%^M'J&iff*^^ ygjBfB^ THE GREAT TEMPLE OF BHUVANESWARA CIVILIZATIOn OF.IHDIA I900& 29 &30 BEDFORD-STREET* LQNDOM All rights reserved CONTENTS PAGE I. VEDIC AGE (2000 TO I4OO B.C.) I II. EPIC AGE (14OO TO 80O B.C.) l 5 III. AGE OF LAWS AND PHILOSOPHY (80O TO 3 I 5 B.C. 2 5 IV. RISE OF BUDDHISM (522 B.C.) 36 V. BUDDHIST AGE (3 I 5 B.C. TO A.D. 500) . 49 VI. PURANIC AGE (a.D. 5OO TO 800) . 65 VII. AGE OF RAJPUT ASCENDENCY (a.D. 800 TO 1200 79 VIII. AGE OF THE AFGHAN RULE (a.D. 1206 TO I 526 89 IX. CONDITION OF THE PEOPLE UNDER THE AFGHA1 RULE ...... 99 X. AGE OF THE MOGHAL RULE (a.D. I 526 TO I707 106 XI. CONDITION OF THE PEOPLE UNDER THE MOGHAL RULE ....... 116 XII. AGE OF MAHRATTA ASCENDENCY (a.D. 1 7 1 8 TO l8l8) 132 Index 144 ' LIST OF ILLUSTRATIONS PAGE Asoka's Pillar 54 Chaitya or Church at Karli Chaitya or Church at Ajanta .
    [Show full text]
  • Dr. Babasaheb Ambedkar Writings & Speeches Vol. 4
    Babasaheb Dr. B.R. Ambedkar (14th April 1891 - 6th December 1956) BLANK DR. BABASAHEB AMBEDKAR WRITINGS AND SPEECHES VOL. 4 Compiled by VASANT MOON Dr. Babasaheb Ambedkar : Writings and Speeches Vol. 4 First Edition by Education Department, Govt. of Maharashtra : October 1987 Re-printed by Dr. Ambedkar Foundation : January, 2014 ISBN (Set) : 978-93-5109-064-9 Courtesy : Monogram used on the Cover page is taken from Babasaheb Dr. Ambedkar’s Letterhead. © Secretary Education Department Government of Maharashtra Price : One Set of 1 to 17 Volumes (20 Books) : Rs. 3000/- Publisher: Dr. Ambedkar Foundation Ministry of Social Justice & Empowerment, Govt. of India 15, Janpath, New Delhi - 110 001 Phone : 011-23357625, 23320571, 23320589 Fax : 011-23320582 Website : www.ambedkarfoundation.nic.in The Education Department Government of Maharashtra, Bombay-400032 for Dr. Babasaheb Ambedkar Source Material Publication Committee Printer M/s. Tan Prints India Pvt. Ltd., N. H. 10, Village-Rohad, Distt. Jhajjar, Haryana Minister for Social Justice and Empowerment & Chairperson, Dr. Ambedkar Foundation Kumari Selja MESSAGE Babasaheb Dr. B.R. Ambedkar, the Chief Architect of Indian Constitution was a scholar par excellence, a philosopher, a visionary, an emancipator and a true nationalist. He led a number of social movements to secure human rights to the oppressed and depressed sections of the society. He stands as a symbol of struggle for social justice. The Government of Maharashtra has done a highly commendable work of publication of volumes of unpublished works of Dr. Ambedkar, which have brought out his ideology and philosophy before the Nation and the world. In pursuance of the recommendations of the Centenary Celebrations Committee of Dr.
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4
    The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net Title: The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 Books 13, 14, 15, 16, 17 and 18 Translator: Kisari Mohan Ganguli Release Date: March 26, 2005 [EBook #15477] Language: English *** START OF THIS PROJECT GUTENBERG EBOOK THE MAHABHARATA VOL 4 *** Produced by John B. Hare. Please notify any corrections to John B. Hare at www.sacred-texts.com The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 13 ANUSASANA PARVA Translated into English Prose from the Original Sanskrit Text by Kisari Mohan Ganguli [1883-1896] Scanned at sacred-texts.com, 2005. Proofed by John Bruno Hare, January 2005. THE MAHABHARATA ANUSASANA PARVA PART I SECTION I (Anusasanika Parva) OM! HAVING BOWED down unto Narayana, and Nara the foremost of male beings, and unto the goddess Saraswati, must the word Jaya be uttered. "'Yudhishthira said, "O grandsire, tranquillity of mind has been said to be subtile and of diverse forms. I have heard all thy discourses, but still tranquillity of mind has not been mine. In this matter, various means of quieting the mind have been related (by thee), O sire, but how can peace of mind be secured from only a knowledge of the different kinds of tranquillity, when I myself have been the instrument of bringing about all this? Beholding thy body covered with arrows and festering with bad sores, I fail to find, O hero, any peace of mind, at the thought of the evils I have wrought.
    [Show full text]
  • JAY MANGALAMURTI (Aarti to Shri Ganesha)
    Aartis 1 JAY MANGALAMURTI (Aarti to Shri Ganesha) Sukha Karta Dukha Harta Varta Vighnachi You are the One who offers happiness and removes sorrows at the time of danger. Nurvi Purvi Prem Krupa Jayachi You offer tender lots of love and blessings Sarvangi Sunder Uti Shendurachi You have red paste on Your body Kanthi Jhalke Mal Mukta Falanchi and wear a pearl necklace. Chorus: Jai Dev., Jai Dev., Jai Mangalamurti Victory to You, most auspicious One! Darshan Matre Mana Kamana Purti Even by Your glance You fulfill the desires in our minds. Jai Dev., Jai Dev. Victory, O God! Ratna Khachita Fara Tuza Gauri Kumara The Goddess Gauri is present by Your side Chandanachi Uti Kumkum Keshara Bedecked with gems and jewellery. Hire Jadita Muguta Shobhato Bara The diamond studded crown on Your head adds to Your gracefulness, Runjhunti Nupure Charni Ghagariya The anklets on Your feet make heavenly music. Lambodar Pitambar Fanivar Bandhana I always have in mind Your long belly, Your pitambar (silk dhoti), Kundalini on Your stomach Saral Sonda Vakratunda Trinayana Your straight trunk, Your innocent face with its three eyes. Das. Ramacha Vat. Pahe Sadana The servant of Shri Rama is waiting for You in this house (body). Sankashti Pavave Nirvani Rakshave Please protect us from calamities and sorrows. O Highest amongst Gods, we bow to You! Survar Vandana Aartis 2 ARATI NIRMALA MATA Chorus: Arati Nirmala Mata ) Aarti to Mother Nirmala > Charni Thevila Me Mata ) (x2) I have surrendered to You Arati Nirmala Mata Aarti to Mother Nirmala Adi Shakti Kundalini Oh Primordial power of the Kundalini who Sarva Vishwachi Janani is the Mother of the Universe Nirguna He Rupa Tuzhe Your form is beyond the Gunas and now Zahli Saguna Tu Ata You have become Saguna (of good qualities).
    [Show full text]
  • Bhagavad Gita
    BHAGAVAD GITA The Global Dharma for the Third Millennium Chapter Eight Translations and commentaries compiled by Parama Karuna Devi Copyright © 2012 Parama Karuna Devi All rights reserved. Title ID:4173071 ISBN-13: 978-1482548471 ISBN-10: 148254847X published by Jagannatha Vallabha Vedic Research Center phone: +91 94373 00906 E-mail: [email protected] Website: www.jagannathavallabha.com © 2011 PAVAN Chapter 8: Taraka brahma yoga The Yoga of transcendental liberation The 8th chapter of Bhagavad gita, entitled "The Yoga of liberating spiritual consciousness" takes us further into the central part of the discussion, focused on the development of bhakti - love and devotion for God. The topic of devotion is difficult to analyze because it deals with emotions rather than intellect and logic. However, devotion is particularly popular and powerful in changing people's lives, specifically because it works on people's feelings. Feelings and emotions fill up the life of a living being even on the material level and constitute the greatest source of joy and sorrow. All the forms of physical joys and sufferings depend on emotional joy and suffering: a different emotion in the awareness transforms hell into heaven, and heaven into hell. Attraction and attachment (raga) as well as repulsion and aversion (dvesa) are created by emotions, and these two polarities constitute the entire universe of material action and identification. It is impossible for a conditioned soul to ignore feelings or emotions, or to get rid of them. Usually, those who try to deny sentiments and emotions simply repress them, and we know that repressed sentiments and emotions become stronger and take deeper roots, consciously or unconsciously branching into a number of obsessive behaviors causing immense sufferings to the individual and to the people around him/her.
    [Show full text]