DOCSLIB.ORG

Tirumala Bhoo Vaikuntam Abode of Lord Venteshwara

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Tirumala Bhoo Vaikuntam Abode of Lord Venteshwara TIRUMALA BHOO VAIKUNTAM ABODE OF LORD VENTESHWARA - i - CONTENTS PREFACE 1 INTRODUCTION 6 GEOGRAPHICAL BASIS 8 THE IDOL OF LORD VENKATESHWARA AND OTHER MURTIS IN THE TIRUMALA TEMPLE 11 A Description Of The Idol Of Lord Venkateswara 14 Bhoga Srinivasa - The Kautuka Bera 16 Ugra Srinivasa Or Snapana Murthi 18 Koluvu Srinivasa Or Bali Bera 19 Sri Malayappan Or Utsava Murti 20 Sri Krishna Idol 22 Idols Of Rama, Sita, Lakshmana 23 The Chakrattalvar Or Sudarshana 26 WORSHIP AT TIRUMALA TEMPLE 27 Suprabhatam 28 Suddi (Cleaning) 29 Thomala Seva 30 Kolvu 33 Sahastranamarchana 34 Naivedya 36 Yatrasana 36 Sattumurai 37 Aparanhepuja 37 Ratri Puja 37 Ekanta Seva Or Pavalimpu Seva 38 Vishesha Pooja 39 Sahastrakalashabhishakam 41 Thrusday Pulangi Seva 43 Friday Abhishakam 45 Sopana Marga Or Flight Of Steps 48 Total Number Of Epigraphs 48 Annamacharya 49 Sri Ramanuja 50 Hari Dasarugalu From Karnataka. 51 Lord Munro 52 Venkamamba 53 - ii - HISTORICAL BACKGROUND 54 Garbha Griha 58 Tirumala During Vijayanagara Period - Krishnadevaraya And Achutaraya 59 Tirumala - Under Nawabs, British Rule And Mahants 60 Tirumala Temple Administration After 1932 62 BRAHMOTSAVAM 63 Day One 65 Day Two 67 Day Three 70 Day Four 72 Day Five 74 Day Six 78 Day Seven 80 Day Eight 83 Day Nine 85 CONCLUSION 89 EXCERPTS 93 - iii - PREFACE India is a land of temples. The Hindu temple is a house of worship like any other but it has certain unique features which elevate it to great spiritual merit and recognition. The orthodox Hindu temple is symbolically designed . Its location construction and rituals are of special significance. They are all designed to indicate the path that man has to take to evolve himself spiritually and reach the goal of Self realisation. Religion is realisation. The location of the temple at a high altitude signifies that spiritual evolution is above all mundane achievements in this world and to gain spiritual perfection one needs to put a great deal of self-effort. The very construction of the temple indicates the path of Self-realisation. The idol is in the sanctum sanctorum, a dark room where a small oil lamp is burning perpetually. Around the sanctum sanctorum is a closed passage on all four sides. Outside this is a wider passage with the roof covered. Beyond the walls a broader passage without a roof over it. The entrance to the temple leads to wide open passage. Thus there are three passages enveloping the shrine, which refer to the gross, subtle and causal bodies of man. Within the three bodies lies the supreme Self, which is unknown dark to him. If man wants to reach his inner Self he must cross the limitations of his gross, subtle and causal bodies and seek within. The outermost passage indicates the gross body which man identifies himself with his gross body and gets involved in the external world. To regain his spiritual Self, he must first rise above the worldly entanglements and delve deeper into his personality. When he does that he enters the realm of his subtle body consisting of his desires and thoughts, which is the next passage, the closed roof. He must rise above desires and thoughts, and move on to the next passage the causal body and transcend it. - 1 - The causal body is his vasanas, which is the seat of ignorance. He must get rid of this with spiritual knowledge before he can come into contact with his real Self, the Paramatma represented in the shrine. In the sanctum sanctorum the oil lamp burning indicates that the Atman is the ever-lasting light of wisdom. The priest lights a piece of camphor from the oil lamp and shows it to the idol, the image brightens. The devotee has his Darshan a vision of the Lord. Hinduism appears a strange amalgam of the highest classical literature with gods and goddesses, rituals and festivals, ceremonies and celebrations. There is a general misunderstanding that the Hindu worships innumerable gods and goddesses. The different forms of worship, the number of superstitions and misleading spiritual practices have all contributed to the wrong impression that the Hindus are polytheistic. This is far from truth. In fact the Hindu worships one god be it directly as Brahman or through manifested representations and expressions. Hinduism is like a hospital with many wards, sections, specialists, doctors, and divisions. Each of them has a distinct purpose to attend to particular needs of a particular disease. So too Hinduism have different treatment for different types of individuals to make them whole and realise and achieve the goal in life. - 2 - One cannot stop the mind from its ramblings as long as it possesses desires. To circumvent this great hurdle Hinduism has thoughtfully brought in gods and goddesses, rituals and festivals, ceremonies and celebrations. The master plan of the Hindu sages is to divinise everything in this world since mans attention has always been upon the world. The plan has been drawn logically, scientifically, practically. Everything is divinised from cradle to grave. The idea is to remind his dissipating mind constantly of the purpose of his existence in the world. That is to unfold his Self, to realise the Atma and Paramatma. The plan of Hinduism is to help the seekers reach the goal of religion, to realise oneself. The Hindu philosophical and spiritual truths conveyed through the Upanishads and puranic literature have also been ingeniously presented to the masses in the form of symbols. A symbol is a known idol representing the unknown ideal. The art of god-symbolism helps to get an idea of the supreme Truth, maintain the ancient culture and heritage. Understanding of the inner significance of the symbols establishes a greater conviction of the Truth that they represent. Symbolism plays an important role in life. Hinduism has perfected this art. Hinduism is more a way of life than a religion and the scriptures do not sanction the superstitious and dogmatic fallacies we often indulge in, in the name of the religion. You are free to worship any god in this religion in any way you like. We don’t need to know any particular method to worship the god nor any posture, whatever we do whole-heartedly pleases Him. Whatever we offer Him with devotion, whether it is a leaf, a flower or fruit or water he accepts it happily. But we must do it with faith, with dedication with discipline and devotion. Following one chosen path in our religion does not mean a sanction to disrespect the other Gods or other paths chosen by others. This narrow out look has been repeatedly rejected by our saints and seers, religious leaders and scriptures. Devotion makes us become a good human being first and then from it helps us to rise from the narrow considerations of sectarian and myopic perspectives into broader horizons of harmony, equality and respect for others. - 3 - He is what we think of Him. The life of Hindu is a series of prayer and worship. True prayer is the mental and verbal expression of the highest spiritual ideal. It consists not in trying to get anything from outside, but in unfolding the higher powers that are slumbering within the soul. It is the expression of that determination of the individual soul for reaching the highest goal of life, it is the constant desire or constant aim, or constant thought of attaining to the Highest Spiritual Realisation. It is the expression of that attitude of the human mind which arouses the Divine nature in man and makes it govern the lower, selfish or animal nature by which we are directed in our ordinary life to perform selfish acts. By cultivating intense love for God as a Personal Being, the worshipper merges his ego in his ideal. In this path God is often worshipped as a divine incarnation. - 4 - IN THE ENTIRE UNIVERSE THERE IS NO PLACE LIKE TIRUPATI THERE WAS NO DIETY NOR WILL EVER BE COMPARABLE TO LORD VENKATESHA. - 5 - INTRODUCTION - 6 - Tirumala, the abode of Lord Venkateshwara is the ultimate goal of all devotees from time immemorial. There is a wonderful uniqueness associated with Lord Venkateshwara and His abode Venkatadri. In Tirumala names Srinivasa, Venkatesha, Venkateshwara, Govinda, Govinda, Govinda fills our ears and transforms us to a different world. It brings the feeling of being close to Him and a strange sense of elation of utter happiness and joy of His darshan. In Sanskrit there are several synonyms to the word hill viz, Adri, Achala, Saila etc. 'ven' means nectar 'kata' means wealth, 'esha' means Lord, King etc.'ven' also means sin, and 'kata' means killer, destroyer etc.'adri' means hill, mountain. The mountain which destroys sin is named as Venkatadri. The king of Venkata hill- giver of ambrosia and wealth or destroyer of sin is called Venkateshwara. The combination signifies that the holy place, that removes the sins and confers Mukti and bestows Aishwarya or riches. 'Sree' is the Goddesses of wealth, wife of Maha Vishnu- mother Lakshmi. 'nivasa' is the permanent abode. Sree connects all glory and power, faculties and strength, to perform creative acts of righteousness. The only place, where imperfections never enter to molest the serene essence is the seat of Eternal Perfection, which is the bosom of Narayana the permanent Abode of Lakshmi. Hence Maha Vishnu is indicated as Sreenivasa. The word 'go' in Sanskrit has four meanings – ‘earth', 'cows', ‘Speech’, and 'Vedas'. As the earth is the supporter of everything that exists, He who is the supporter of everything within the individual is called Govinda. He who is the protector of cows and played the part of Gopala in Gokula is the very controller of the animal instincts and passions in the bosom of beings is Govinda.
Load more

Recommended publications
  • 11. Brahmotsavam
    Our Sincere thanks to: 1. 'kaimkarya ratnam' Anbil Sri. Ramaswamy Swami, Editor of SrIRangaSrI e-magazine for his special report on the Brahmotsava Celebrations at Pomona, New York. 2. Sri. Murali Desikachari for compiling the source document 3. Sri.Lakshminarasimhan Sridhar, Sri.Malolan Cadambi, Sri. Murali BhaTTar of www.srirangapankajam.com. sadagopan.org sadagopan.org sadagopan.org www.ranganatha.org and Nedumtheru Sri.Mukund Srinivasan for contribution of images. 4. Smt. Jayashree Muralidharan for assembling the e-book. C O N T E N T S Introduction 1 Brahmotsava Ceremonies 5 Pre-Brahmotsavam 7 Ghanta Sevai 22 Bheri Taadanam 26 sadagopan.org sadagopan.org sadagopan.org Slokams used in Bheri Taadanam 31 Brahmotsavam at Pomona New York 73 Day 1 75 Day 2 80 Day 3 82 Final Day 84 In Conclusion 95 A special report by Sri. Anbil Ramaswamy 97 Just returned from Vaikuntham 99 sadagopan.org sadagopan.org sadagopan.org SrI ranganAtha with ubhaya nAcchiyArs during Brahmotsavam Pomona Temple, New York ïI> b INTRODUCTION Dear Sri RanganAyaki SamEtha Sri Ranganatha BhakthAs : The First BrahmOthsavam celebrations at Sri Ranganatha Temple have been sadagopan.org sadagopan.org sadagopan.org successfully concluded with the anugraham of Lord Ranganatha and the AchAaryAs. The details of each day's program is available at: http://www.Ranganatha.org A huge band of volunteers provided support for the various Kaimkaryams and including the Vaidhika events of the individual days from DhvajArOhaNam to DhvajAvarOhaNam. The daily alankArams, PuRappAdus, Live Naadhaswara Kaccheris, cultural events, Anna dhAnams, BhEri Taadanams et al during this BrahmOthsavam were a delight to enjoy.
    [Show full text]
  • Download Book
    The Indian Institute of Culture Basavangudi, Bangalore Transaction No/io YANTRAS OR MECHANICAL B CONTRIVANCES IN ANCIENT INDIA? otoio By V. RAGHAVAN, M.A.,PH.D. =3 (EJggj £53 !2S2» February 1952 Prjce: Re. 1/8 )<93 /dZ^J TJ/ THE INDIAN INSTITUTE OF CULTURE TRANSACTIONS YANTRAS OR MECHANICAL ' Many valuable lectures are given, papers read and discussed, and oral CONTRIVANCES IN ANCIENT INDIA-'.. reviews of outstanding books presented, at the Indian Institute of Culture. Its day is still one of small beginnings, but wider dissemination of at least a few of " To deny to Babylon, to Egypt and to India, their part in the development these addresses and papers is obviously in the interest of the better intercultural of science and scientific thinking is to defy the testimony of the ancients, supported understanding so important for world peace. Some of these are published in the by the discovery of the modem authorities." L. C. KARPINSKI. * Institute's monthly organ, The Aryan Path; then we have two series of occa­ " Thus we see that India's marvels were not always false." LYNN sional papers—Reprints from that journal, and Transactions. The Institute is not responsible fox* views expressed and does not necessarily concur in them. TlIORNDIKE. 2 , Transaction No. 10 : It is indeed in the realms of literature and art, religion and philosophy Dr. V. Raghavan heads the Department of Sanskrit in the University of that ancient India made its outstanding contributions. While the achievements Madras. He came to Bangalore to deliver two lectures, on June 18th and 19th, in the former have gained world-wide appreciation, those in the latter constitute 1951, under the auspices of the Indian Institute of Culture.
    [Show full text]
  • Construction Techniques of Indian Temples
    International Journal of Research in Engineering, Science and Management 420 Volume-1, Issue-10, October-2018 www.ijresm.com | ISSN (Online): 2581-5782 Construction Techniques of Indian Temples Chanchal Batham1, Aatmika Rathore2, Shivani Tandon3 1,3Student, Department of Architecture, SDPS Women’s College, Indore, India 2Assistant Professor, Department of Architecture, SDPS Women’s College, Indore, India Abstract—India is a country of temples. Indian temples, which two principle axis, which in turn resulted in simple structural are standing with an unmatched beauty and grandeur in the wake systems and an increased structural strength against seismic of time against the forces of nature, are the living evidences of forces. The Indian doctrine of proportions is designed not only structural efficiency and technological skill of Indian craftsman to correlate the various parts of building in an aesthetically and master builders. Every style of building construction reflects pleasing manner but also to bring the entire building into a a clearly distinctive basic principle that represents a particular culture and era. In this context the Indian Hindu temple magical harmony with the space. architecture are not only the abode of God and place of worship, B. Strutural Plan Density but they are also the cradle of knowledge, art, architecture and culture. The research paper describes the analysis of intrinsic Structural plan density defined as the total area of all vertical qualities, constructional and technological aspects of Indian structural members divided by the gross floor area. The size and Temples from any natural calamities. The analytical research density of structural elements is very great in the Indian temples highlights architectural form and proportion of Indian Temple, as compared to the today's buildings.
    [Show full text]
  • 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]
  • Geomorphological Studies of the Sedimentary Cuddapah Basin, Andhra Pradesh, South India
    SSRG International Journal of Geoinformatics and Geological Science (SSRG-IJGGS) – Volume 7 Issue 2 – May – Aug 2020 Geomorphological studies of the Sedimentary Cuddapah Basin, Andhra Pradesh, South India Maheswararao. R1, Srinivasa Gowd. S1*, Harish Vijay. G1, Krupavathi. C1, Pradeep Kumar. B1 Dept. of Geology, Yogi Vemana University, Kadapa-516005, Andhra Pradesh, India Abstract: The crescent shaped Cuddapah basin located Annamalai Surface - at an altitude of over 8000’ (2424 mainly in the southern part of Andhra Pradesh and a m), ii. Ootacamund Surface – at 6500’-7500’ (1969- little in the Telangana State is one of the Purana 2272 m) on the west and at 3500’ (1060m) on the east basins. Extensive work was carried out on the as noticed in Tirumala hills, iii. Karnataka Surface - stratigraphy of the basin, but there is very little 2700’-3000’ (Vaidynathan, 1964). 2700-3300 reference (Vaidynathan,1964) on the geomorphology of (Subramanian, 1973) 2400-3000 (Radhakrishna, 1976), the basin. Hence, an attempt is made to present the iv. Hyderabad Surface – at 1600’ – 2000’v. Coastal geomorphology of the unique basin. The Major Surface – well developed east of the basin.vi. Fossil Geomorphic units correspond to geological units. The surface: The unconformity between the sediments of the important Physiographic units of the Cuddapah basin Cuddapah basin and the granitic basement is similar to are Palakonda hill range, Seshachalam hill range, ‘Fossil Surface’. Gandikota hill range, Velikonda hill range, Nagari hills, Pullampet valley and Kundair valley. In the Cuddapah Basin there are two major river systems Key words: Topography, Land forms, Denudational, namely, the Penna river system and the Krishna river Pediment zone, Fluvial.
    [Show full text]
  • The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
    The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras.
    [Show full text]
  • CERTIFICATE It Is Hereby Declared That This Work Has Not Been Submitted for a Higher Degree to Any Other University Or Instituti
    CERTIFICATE It is hereby declared that this work has not been submitted for a higher degree to any other University or Institution. L. Peter Kollar. / **/ ' (* KEN5INGTDN £ V °o V * Li 8RARV SUMMARY This is a study of symbolism in traditional Hindu architecture. It is based upon the Shri Minakshi Sundareswar, The Great Temple at Madura, South India, visited by the author in i960. The formal arrangement of this temple is the pivot around -which the examination of the principles of architectural symbolism revolves. The general principles as well as the particular symbolic expressions are elucidated by constant reference to the sacred texts of the Hindu tradition. The key to all this is the Hindu doctrine itself, but no attempt could be made to expose its integrality on these pages. However, the introduction and the footnotes contain sufficient references and brief explanations to enable one to follow the theme without undue difficulty even if the subject were unfamiliar. The study develops the meaning of the architectural layout by approaching the temple from the outside and gradually progressing towards its core. During this passage the nature of symbolism is discovered in successively higher degrees until it becomes clear that the temple - in its detail as well as in its entirety - is a meta­ physical symbol and its construction a metaphysical rite. It expresses by means of silent architectural forms the selfsame doctrine which is recorded verbally in the sacred texts. SYMBOLISM IN HINDU ARCHITECTURE as revealed in the SHRI IvUNAKSHI SUNDARESWAR A study for the degree of Master of Architecture L« Peter Kollar A.A.S.T.C., A.R.A.I.A, Sydney, 1962 ii CONTENTS List of Plates ..
    [Show full text]
  • Essays and Addresses on the Śākta Tantra-Śāstra
    ŚAKTI AND ŚĀKTA ESSAYS AND ADDRESSES ON THE ŚĀKTA TANTRAŚĀSTRA BY SIR JOHN WOODROFFE THIRD EDITION REVISED AND ENLARGED Celephaïs Press Ulthar - Sarkomand - Inquanok – Leeds 2009 First published London: Luzac & co., 1918. Second edition, revised and englarged, London: Luzac and Madras: Ganesh & co., 1919. Third edition, further revised and enlarged, Ganesh / Luzac, 1929; many reprints. This electronic edition issued by Celephaïs Press, somewhere beyond the Tanarian Hills, and mani(n)fested in the waking world in Leeds, England in the year 2009 of the common error. This work is in the public domain. Release 0.95—06.02.2009 May need furthur proof reading. Please report errors to [email protected] citing release number or revision date. PREFACE TO THIRD EDITION. HIS edition has been revised and corrected throughout, T and additions have been made to some of the original Chapters. Appendix I of the last edition has been made a new Chapter (VII) in the book, and the former Appendix II has now been attached to Chapter IV. The book has moreover been very considerably enlarged by the addition of eleven new Chapters. New also are the Appendices. The first contains two lectures given by me in French, in 1917, before the Societé Artistique et Literaire Francaise de Calcutta, of which Society Lady Woodroffe was one of the Founders and President. The second represents the sub- stance (published in the French Journal “Le Lotus bleu”) of two lectures I gave in Paris, in the year 1921, before the French Theosophical Society (October 5) and at the Musée Guimet (October 6) at the instance of L’Association Fran- caise des amis de L’Orient.
    [Show full text]
  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
    [Show full text]
  • Chapter 7, Verses 13 to 16,Taitreya Upanishad, Class 36,Baghawat Geeta, Class
    Bhagawat Geeta, Class 105: Chapter 7, Verses 13 to 16 Shloka # 13: त्िरिभर्गुणमयैर्भावैरेिभः सर्विमदं जगत्। मोिहतं नािभजानाित मामेभ्यः परमव्ययम्।।7.13।। Due to three (kinds of) objects, consisting of (prakriti’s) constituents, this whole world is deluded; it fails to cognize Me, the immutable (Reality) beyond them. Continuing his teaching of the Gita, Swami Paramarthananda said, with the 12th shloka of chapter 7, Sri Krishna has completed talking about Ishwaraswarupam. In his talks, Sri Krishna points out that the entire universe is God himself consisting of the Spirit (consciousness) that is of a higher nature and Matter, consisting of an inferior nature. Wherever there is change it is Apara Prakriti (AP). So, the whole world, the body, mind and thought all are AP. The Para Prakriti (PP) is the consciousness alone, which is changeless and formless. Now, Sri Krishna discussed another topic, raising the question as to why do humans suffer when everything in the universe is divine? Why does one feel incomplete, insecure and not at ease? This is a universal problem. Different people solve it in different ways. Some acquire material things, some seek position, some seek power, name, family etc. Nothing, however, seems to work. This universal problem is called Samasra. Sri Krishna is diagnosing the problem in shloka # 13 and provides its resolution in shloka # 14. The problem is this: Since the Para prakriti (PP) is formless, colorless and not accessible for our perception, we generally miss it. Hence it is also called “Aprameya” meaning not accessible to perception.
    [Show full text]
  • Devotional Practices (Part -1)
    Devotional Practices (Part -1) Hare Krishna Sunday School International Society for Krishna Consciousness Founder Acarya : His Divine Grace AC. Bhaktivedanta Swami Prabhupada Price : $4 Name _ Class _ Devotional Practices ( Part - 1) Compiled By : Tapasvini devi dasi Vasantaranjani devi dasi Vishnu das Art Work By: Mahahari das & Jay Baldeva das Hare Krishna Sunday School , , ,-:: . :', . • '> ,'';- ',' "j",.v'. "'.~~ " ""'... ,. A." \'" , ."" ~ .. This book is dedicated to His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, the founder acarya ofthe Hare Krishna Movement. He taught /IS how to perform pure devotional service unto the lotus feet of Sri Sri Radha & Krishna. Contents Lesson Page No. l. Chanting Hare Krishna 1 2. Wearing Tilak 13 3. Vaisnava Dress and Appearance 28 4. Deity Worship 32 5. Offering Arati 41 6. Offering Obeisances 46 Lesson 1 Chanting Hare Krishna A. Introduction Lord Caitanya Mahaprabhu, an incarnation ofKrishna who appeared 500 years ago, taught the easiest method for self-realization - chanting the Hare Krishna Maha-mantra. Hare Krishna Hare Krishna '. Krishna Krishna Hare Hare Hare Rama Hare Rams Rams Rama Hare Hare if' ,. These sixteen words make up the Maha-mantra. Maha means "great." Mantra means "a sound vibration that relieves the mind of all anxieties". We chant this mantra every day, but why? B. Chanting is the recommended process for this age. As you know, there are four different ages: Satya-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga. People in Satya­ yuga lived for almost 100,000 years whereas in Kali-yuga they live for 100 years at best. In each age there is a different process for self­ realization or understanding God .
    [Show full text]
  • Geoenvironmental Evaluation of Amaravathi, New Capital
    International Journal of Geology, Earth & Environmental Sciences ISSN: 2277-2081 (Online) An Open Access, Online International Journal Available at http://www.cibtech.org/jgee.htm 2015 Vol. 5 (3) September-December, pp. 11-18/Rambabu et al. Research Article GEOENVIRONMENTAL EVALUATION OF AMARAVATHI, NEW CAPITAL CITY OF ANDHRA PRADESH, INDIA *Rambabu T.1, Raghuram P.1, Sankara Pitchaiah P.2 and Raju P.A.R.K.1 1Department of Civil Engineering, Geospatial Information Centre, S.R.K.R. Engineering College, China Amiram, Bhimavaram, West Godavari District, Andhra Pradesh – 534204 2Department of Geology, Acharya Nagarjuna University, Nagarjuna Nagar, Guntur, Andhra Pradesh-522510 *Author for Correspondence ABSTRACT Newly born Andhra Pradesh state aspiration are completely / wholly reached on the establishment of capital region – Amaravathi which plays a key role in the entire state’s development. As a known fact, state is endowed with all resources both surface and ground water resources. The proposed capital region is locating almost midst of the state and well opted for the establishment of capital. Amaravathi is climatologically good and geologically strong. All the previous conditions like cyclone frequency, flood occurrence, and seismotectonic activities in the past were taken into considerations. But more conscious is needed while developing Amaravathi as capital. Keywords: Lithology, Lineaments, Geomorphology, Natural Disasters and Social Problems INTRODUCTION Andhra Pradesh is one of the best agrarian states in India. Physiographically it is situated with plateau, hills and plain regions. Plateau region is best for mineral resources, hills are covered with forest resources and sources for streams and small rivulets and plains are rich with agricultural yields.
    [Show full text]