DOCSLIB.ORG

Bhagavad Gita

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Bhagavad Gita BHAGAVAD GITA The Global Dharma for the Third Millennium Chapter 18 Translations and commentaries by Parama Karuna Devi Copyright © 2015 Parama Karuna Devi All rights reserved. IISBN-13: 978-1482548631 ISBN-10: 1482548631 published by Jagannatha Vallabha Vedic Research Center phone: +91 94373 00906 E-mail: [email protected] Website: www.jagannathavallabha.com © 2015 PAVAN Correspondence address: PAVAN House Siddha Mahavira patana, Puri 752002 Orissa Chapter 18 Moksha yoga The yoga of liberation The wonderful journey of knowledge in the company of Krishna and Arjuna has led us from the awareness of disappointment and confusion of Visada yoga to the first step in transcendental realization - the concept of atman, the spiritual Self that incarnates in this world by wearing material bodies in order to evolve towards perfection or realization, culminating in the fully fledged spiritual form or siddha deha. While the second chapter (Sankhya yoga) showed us how to distinguish between spirit and matter (the subject and the object of the action), the third chapter has taught us what to do with them both: this is the Karma yoga (the action or verb or predicate that sustains the statement according to syntax). In the 4th chapter we have come to the discussion about the purpose of life, that is the acquisition of knowledge (jnana), the direction in which we should channel our actions and efforts to elevate ourselves from the level in which we merely do our work because we are supposed to do it. Through the instrumental factors of knowledge and detachment (vairagya, tyaga or sannyasa, chapter 5) we have become able to focus our mind into the proper state of consciousness or spiritual Parama Karuna Devi realization (dhyana, chapter 6) and to apply this vision to our practical daily life (vijnana, chapter 7), relationships and choices. In chapter 8 (Taraka yoga) we have seen that spiritual realization is at the same time the instrument, the purpose and the essence of liberation, by which we become able to constantly contemplate the Supreme Brahman in ourselves: this is the sum and substance of all the teachings and practices of Yoga. This is the great secret (raja guhya, chapter 9): how to see God in oneself and in all beings, and yet as the unchanged source and foundation of all existence. By constant meditation on God, one attains the highest perfection. We have thus seen that the concepts of renunciation (sannyasa) and liberation (taraka) are connected by the concentration and application of proper consciousness in all our actions (dhyana, vijnana). But what should we meditate (dhyana) on? In chapters 10 (Vibhuti yoga) and 11 (Visva rupa darshana yoga) Krishna clearly explained how one should meditate on the universal powers and form of God (the Virata rupa or Visva rupa) and in chapter 12 we learned that such meditation is not just theoretical, but it must develop into a sincere service in love and devotion (bhakti), that consists in performing all dutiful actions in transcendental consciousness. In the course of this loving service, the most important thing is to clearly understand our duty - in which position we are and how we should relate with everything. For this, we must realize how the personal principle (the self, or the purusha) relates to nature (spiritual and material, the prakriti) and how they are actually one and the same although they appear to be distinct. Chapter 13 has been a real eye opener in this regard. Similarly, chapter 18 will declare that all duties (sarva dharman, 18.66) are actually one and the same - and that is the intimate union with the Supreme (18.65). This is the supreme secret (paramam guhyam, 18.67) and the conclusion of Bhagavad gita. 4 Bhagavad gita, Chapter 18 The discussion about the gunas or modes of material nature was therefore interrupted by chapter 15 to remind us about the ultimate purpose of all the other instructions of Bhagavad gita: the realization of the Supreme Personality of Godhead, Purushottama. After discussing the characteristics and the effects of the material qualities or gunas (that we need to navigate in this world to perform our duties) we are now going to study the last chapter of Bhagavad gita, that summarizes its general contents and purpose - much like the second chapter had done - and offers a conclusion that is the next stepping stone for further progress into the science of Transcendence. Moksha, liberation from material conditioning, is not the final destination in our journey, but rather it marks the beginning of real life, of truly meaningful action, and of the full realization of the spiritual dimension introduced in the beginning of the dialog by Krishna's teachings on the atman. This is confirmed in verse 18.54. For those who want to continue their evolution in Transcendence, we recommend that after Bhagavad gita they should study the 108 Upanishads and the 18 Puranas. As Bhagavad gita is part of the text of the Mahabharata, a sincere student will make an effort to read this voluminous work, too, and its counterpart the Ramayana written by Valmiki Rishi. At that point one will be ready to study the famous Vedanta sutra, that is considered the purpose, sum and substance of all the Vedic hymns of the Samhitas. In this work we are offering an Appendix including a short summary of the Mahabharata and the famous Gita mahatmya ("the glories of Bhagavad gita") written by Adi Shankara Acharya. 5 Parama Karuna Devi VERSE 1 arjunah uvaca: Arjuna said; sannyasasya: of sannyasa; maha baho: o powerfully armed one; tattvam: the truth; icchami: I desire; veditum: to know; tyagasya: of tyaga; ca: and; hrisikesa: o Hrishikesha; prithak: difference; kesi nisudana: o slayer of Kesi. Arjuna said: "O powerful Krishna, o Lord of the senses, o slayer of Kesi, I wish to know the truth of the difference between tyaga and sannyasa. The chapter on the yoga of liberation begins with the crucial subject of renunciation: moksha is simply freedom from material conditionings, and it can be attained only by renouncing to the material identifications and attachments (ahankara and mamatva) of which Krishna has been talking all along the Bhagavad gita. These are symbolically personified by the asura Kesi, who was killed by Krishna in his Vrindavana lila. We have seen that chapter 5 was dedicated to the science of renunciation (sannyasa yoga) and specifically in verses 5.1 to 5.6 6 Bhagavad gita, Chapter 18 and 5.13, and therefore in the introduction to that chapter we have given a brief summary of the history of the order of sannyasa in Hindu tradition or varna ashrama dharma. Since that subject is also connected to the contents of chapter 18, we invite our readers to refresh the topic by consulting chapter 5. The subject of sannyasa was discussed also in 3.4, 3.30, 4.41, 6.1, 6.2, 6.4, 8.11, 9.28, 12.6, while tyaga was discussed in verses 12.11, 12.12, and 16.2. The concept of renunciation is thus presented on two levels, respectively external and internal, or we could say regulated and spontaneous. Krishna has clearly stated that mere external sannyasa is not sufficient (3.4, 5.2), but one should attain a deeper consciousness of renunciation even without the need for the external requirements of the sannyasa ashrama (5.3, 5.4, 6.1, 6.2). It has been made abundantly clear that mere regulations are not only insufficient in themselves but also extremely difficult and painful to follow especially in Kali yuga (5.6), just like it is difficult and painful (and insufficient as well) to simply meditate on the impersonal and non-manifested (12.5). Therefore active service to the Supreme and to all beings (sarva bhuta hite) is indispensable (12.13-14, 12.6). As we will see in the next verse, sannyasa refers to physically abandoning those actions that are not considered directly useful to the transcendental service, while tyaga refers to a state of consciousness by which one performs any activity in a completely selfless spirit. This level is also known as avadhuta, and it is higher and more difficult to attain than the conventional position of sannyasis, because an avadhuta is not bound by any rule or regulation, while sannyasis are expected to strictly follow the scriptural injunctions for their specific order of life. For example, a sannyasi cannot have a residence, a bank account, a regular source of income, or more possessions than the traditional things he can 7 Parama Karuna Devi carry by hand - more specifically, a walking stick (danda) and a small container for water (kamandalu). The digambari ("clothed by the directions of space") sannyasis do not wear any clothes, but if a sannyasi wants to wear something, it should be a simple loincloth made from old and worn out cloth discarded by others, and he should eat simple food by begging from door to door, without depending on anyone and without keeping anything aside for the next day. He cannot stay in one place for more than 3 days, and he should travel alone and on foot, without using palanquins or other vehicles, riding animals etc. Even if insulted or attacked, he cannot defend himself but he should always behave as a friend of all beings, and remain firmly situated in the transcendental consciousness without any material identification, affiliation or attachment, simply preparing himself to die at any moment. He cannot become a professional teacher, engage in debates, or take shelter of any cause, faction or sect. Special exceptions to these rules can be made in case of emergency or extraordinary circumstances, but still the principle of renunciation must be understood properly and applied honestly.
Load more

Recommended publications
  • Hindu America
    HINDU AMERICA Revealing the story of the romance of the Surya Vanshi Hindus and depicting the imprints of Hindu Culture on tho two Americas Flower in the crannied wall, I pluck you out of the crannies, I hold you here, root and all, in my hand. Little flower— but if I could understand What you arc. root and all. and all in all, I should know what God and man is — /'rimtjihui' •lis far m the deeps of history The Voice that speaVeth clear. — KiHtf *Wf. The IIV./-SM#/. CHAMAN LAL NEW BOOK CO HORNBY ROAD, BOMBAY COPY RIGHT 1940 By The Same Author— SECRETS OF JAPAN (Three Editions in English and Six translations). VANISHING EMPIRE BEHIND THE GUNS The Daughters of India Those Goddesses of Piety and Sweetness Whose Selflessness and Devotion Have Preserved Hindu Culture Through the Ages. "O Thou, thy race's joy and pride, Heroic mother, noblest guide. ( Fond prophetess of coming good, roused my timid mood.’’ How thou hast |! THANKS My cordial chaoks are due to the authors and the publisher* mentioned in the (eat for (he reproduction of important authorities from their books and loumils. My indchtcdih-ss to those scholars and archaeologists—American, European and Indian—whose works I have consulted and drawn freely from, ts immense. Bur for the results of list investigations made by them in their respective spheres, it would have been quite impossible for me to collect materials for this book. I feel it my duty to rhank the Republican Governments of Ireland and Mexico, as also two other Governments of Europe and Asia, who enabled me to travel without a passport, which was ruthlessly taken away from me in England and still rests in the archives of the British Foreign Office, as a punishment for publication of my book the "Vanishing Empire!" I am specially thankful to the President of the Republic of Mexico (than whom there is no greater democrat today)* and his Foreign Minister, Sgr.
    [Show full text]
  • Brahma Sutra
    BRAHMA SUTRA CHAPTER 4 3rd Pada 1st Adikaranam to 6th Adhikaranam Sutra 1 to 16 INDEX S. No. Topic Pages Topic No Sutra No introduction 4024 179 Archiradyadhikaranam 179 a) Sutra 1 4026 179 518 180 Vayvadhikaranam 180 a) Sutra 2 4033 180 519 181 Tadidadhikaranam 4020 181 a) Sutra 3 4044 181 520 182 Ativahikadhikaranam 182 a) Sutra 4 4049 182 521 b) Sutra 5 4054 182 522 c) Sutra 6 4056 182 523 i S. No. Topic Pages Topic No Sutra No 183 Karyadhikaranam: 183 a) Sutra 7 4068 183 524 b) Sutra 8 4070 183 525 c) Sutra 9 4073 183 526 d) Sutra 10 4083 183 527 e) Sutra 11 4088 183 528 f) Sutra 12 4094 183 529 g) Sutra 13 4097 183 530 h) Sutra 14 4099 183 531 184 Apratikalambanadhikaranam: 184 a) Sutra 15 4118 184 532 b) Sutra 16 4132 184 533 ii Lecture 368 4th Chapter : • Phala Adhyaya, Phalam of Upasaka Vidya. Mukti Phalam Saguna Vidya Nirguna Vidya - Upasana Phalam - Aikya Jnanam - Jnana Phalam • Both together is called Mukti Phalam Trivida Mukti (Threefold Liberation) Jeevan Mukti Videha Mukti Krama Mukti Mukti / Moksha Phalam Positive Language Negative Language - Ananda Brahma Prapti - Bandha Nivritti th - 4 Pada - Samsara Nivritti rd - 3 Pada - Dukha Nivritti - Freedom from Samsara, Bandha, Dukham st - 1 Pada Freedom from bonds of Karma, Sanchita ( Destroyed), Agami (Does not come) - Karma Nivritti nd - 2 Pada nd rd • 2 and 3 Padas complimentary both deal with Krama Mukti of Saguna Upasakas, Involves travel after death.4024 Krama Mukti Involves Travel 3 Parts / Portions of Krama Mukti 2nd Pada – 1st Part 2nd Part Travel 3rd Part Reaching Departure from Body for Travel Gathi Gathanya Prapti only for Krama Mukti - Not for Videha Mukti or Jeevan Mukti - Need not come out of body - Utkranti - Panchami – Tat Purusha Utkranti – 1st Part - Departure Pranas come to Hridayam Nadis Dvaras Shine Small Dip in Brahma Loka Appropriate Nadi Dvara Jiva goes • 2nd Part Travel - Gathi and Reaching of Krama Mukti left out.
    [Show full text]
  • April 2021 Sai Sarathi (Saisarathi.Com) Page 1
    Through Self-Enquiry to Self-Realization The entire cosmos is governed by God God is governed by Truth Truth is governed by the supremely wise Such a noble one is equally Divine he entire cosmos is subject to the sway of the Divine. The cosmic Divine Lord is governed by Truth. That Truth is governed by a supremely wise person T ("uttama"). Such a noble being is the very embodiment of God ("Uttamo para Devata"). God is the embodiment of time. Time is eternal. It has no end. It is boundless. As against this eternal time, the life-span of man is very limited. Because of his limited time-span, man is bound by the passage of time in terms of hours, days, months, and years. All the latter are by their intrinsic nature transient. The Lord declares: "I am the Eternal Time" ("Akshya Kaalah"). It is indeed a pity that this eternal time should be considered as a fleeting moment. Man's actions are governed by the change in time and circumstances. In the procession of years, the present new year is known as "Srimukha". The past year was known as Angirasa. To bid farewell to Angirasa and to welcome Srimukha are considered a natural action among common people. Not realizing the infinite and sacred nature of time, men set bounds to time and bid farewell to one year and extend welcome to a new year. In this context, all actions of men appear to be artificial. On this day when one person meets another, he greets the other with the words, "Happy New Year!" The other man replies, "The same to you!" These words have no meaning at all.
    [Show full text]
  • Indian Philosophy Encyclopædia Britannica Article
    Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem.
    [Show full text]
  • Upanishads Divine Discourses of Bhagawan Sri Sathya Sai Baba
    Summer Showers 1991 - Upanishads Divine Discourses of Bhagawan Sri Sathya Sai Baba Index Of Discourses 1. The End Of Education Is Character ...................................................................... 2 2. The Vedic Heritage Of India ................................................................................. 15 3. Thath Twam Asi —that Thou Art......................................................................... 31 4. Isaavaasya Upanishad – Renunciation And Pleasure ........................................ 42 5. Kenopanishad ......................................................................................................... 55 6. Prasnopanishad – Answers To The First Student .............................................. 65 7. Prasnopanishad – Answers To The Second And Third Students ..................... 80 8. Prasnopanishad – Answers To The Fourth And Fifth Students ....................... 90 9. Prasnopanishad – Answers To The Sixth Student ............................................ 101 10. Mundaka Upanishad And Brahma Vidya ......................................................... 109 11. Taittireya Upanishad ........................................................................................... 117 12. The Three Forms Of God – Viraat, Hiranyagarbha And Avyaakruta .......... 128 13. Spiritual Discipline (sadhana) ............................................................................. 144 14. Dharma And Indian Spirituality ........................................................................ 154
    [Show full text]
  • Upanishad Vahinis
    Upanishad Vahini Stream of The Upanishads SATHYA SAI BABA Contents Upanishad Vahini 7 DEAR READER! 8 Preface for this Edition 9 Chapter I. The Upanishads 10 Study the Upanishads for higher spiritual wisdom 10 Develop purity of consciousness, moral awareness, and spiritual discrimination 11 Upanishads are the whisperings of God 11 God is the prophet of the universal spirituality of the Upanishads 13 Chapter II. Isavasya Upanishad 14 The spread of the Vedic wisdom 14 Renunciation is the pathway to liberation 14 Work without the desire for its fruits 15 See the Supreme Self in all beings and all beings in the Self 15 Renunciation leads to self-realization 16 To escape the cycle of birth-death, contemplate on Cosmic Divinity 16 Chapter III. Katha Upanishad 17 Nachiketas seeks everlasting Self-knowledge 17 Yama teaches Nachiketas the Atmic wisdom 18 The highest truth can be realised by all 18 The Atma is beyond the senses 18 Cut the tree of worldly illusion 19 The secret: learn and practise the singular Omkara 20 Chapter IV. Mundaka Upanishad 21 The transcendent and immanent aspects of Supreme Reality 21 Brahman is both the material and the instrumental cause of the world 21 Perform individual duties as well as public service activities 22 Om is the arrow and Brahman the target 22 Brahman is beyond rituals or asceticism 23 Chapter V. Mandukya Upanishad 24 The waking, dream, and sleep states are appearances imposed on the Atma 24 Transcend the mind and senses: Thuriya 24 AUM is the symbol of the Supreme Atmic Principle 24 Brahman is the cause of all causes, never an effect 25 Non-dualism is the Highest Truth 25 Attain the no-mind state with non-attachment and discrimination 26 Transcend all agitations and attachments 26 Cause-effect nexus is delusory ignorance 26 Transcend pulsating consciousness, which is the cause of creation 27 Chapter VI.
    [Show full text]
  • Chicago Calling
    1. Sri Ramakrishna’s home at Kamarpukur with Shiva Temple 8. Sri Ramakrishna’s room 2. Sri Ramakrishna’s room at Cossipore at Kamarpukur CHICAGO CALLING 7. Sri Ramakrishna’s room and 3. Sri Ramakrishna’s room Nahabat, Sri Sarada Devi’s room, at Dakshineshwar at Dashineshwar A Spiritual & Cultural Quarterly eZine of Vivekananda Vedanta Society of Chicago No. 13, 2017 6. Panchavati at Dashineshwar 4. Sri Ramakrishna’s room at Dakshineshwar (view from the temple side) 5. Dakshineshwar Temple: An Illustration Table of Contents Pag e EDITORIAL 3 SWAMI VIVEKANANDA’S INSPIRED TEACHINGS 5 SWAMI KRIPAMAYANANDA SWAMI VIVEKANANDA ON COURAGE 7 SWAMI TYAGANANDA ARISE, AWAKE AND STOP NOT 10 MAHAVAKYAS 11 SWAMI ISHATMANANDA INTRODUCTION TO THE COVER PAGE 15 ADVERTISEMENTS 17 Editor: Swami Ishatmananda Vivekananda Vedanta Society of Chicago 14630 Lemont Road, Homer Glen. 60491 email: [email protected] chicagovedanta.org ©Copyright: Minister-in-Charge Vivekananda Vedanta Society of Chicago NO 13. 2017 Chicago Calling 2 On February 28, 2017 millions of people all Avatara is a reservoir of great spiritual power. over the world celebrated the 182nd Tithi Puja (Birth Anniversary) of Bhagavan Sri Ramakrishna. Sri Ramakrishna showed through his life how to inculcate the divinity already in every human Hindus believe and the scriptures support the being. His boyhood was full of mystical idea that every time the culture and religion of experiences. The whole of his youth was spent in India (Bharat-Varsha) face the danger of being various spiritual practices. The intensity and overpowered by hostile forces the Supreme Being diversity of his practices have no parallel in the takes form and ascends to earth to save them.
    [Show full text]
  • Thai Words Produced by Ianthe Cormack Thai English Gender Description Pronounciation
    Thai Words Produced by Ianthe Cormack Thai English Gender Description Pronounciation Ah-ngoon Grape Fruit Ah-ngun Grape Vine Flower Ah-roy Delicious [food] Amp-har Amber Gem Stone Ampa Lady Female Ampa Mother Female Ananda Prosperous Male Anurak Male Angel Male Apasra Adorn Female Apsara Angel Female Apsara Angelic Female Aram Bright & Beautiful Male Aree Generous Female Aree Helpful Arkorn Arrival Male Arom Emotion Female Aroon Morning Male Artorn Generosity Male Arun Dawn Asa Hope Male Asvin Horse Soldier Male Aswin Asvin Knight Male Aswin Awn-wahn Sweet [disposition] Bal Hora-pah Sweet Basil Herb/Spice Bal Sara-nea Mint Herb/Spice Ban-mai Ru-roey Batchelors Buttons Flower Ban-yen Marvel of Peru Flower Banem Unexpected Banghuen Zinnia Flower Bao-bao Gentle Baw-ri-soot Innocent[pure] Bong-khaam A lucky stone Gem Stones Boo Chan Witness Boon Good Deeds Male Boon* Goodness Male Boon* Merit Male Boon-nam Good fortune Boon-nam Sent by God Boong Furry Caterpillar Animals Boonmii Good Deeds[to have] Bpah-teuun Wild Bpet Duck Animals Bua Night-blooming Water Lily Flower Bua Luang Lotus Flower Buddha Chart Jasmine Flower Buddha Rak-sa Canna Lily Flower Busaba Female Flower But Sara-Ktam Yellow Sapphire Gem Stones 1 Thai Words Produced by Ianthe Cormack Thai English Gender Description Pronounciation Cha Singapore Holly Flower Cha-ba Hibiscus Flower Cha-ya Pruk Yellow Cassia Tree Chahng Elephant Animals Chalerm Celebrated Male Chalermchai Celebrated Victory Male Chalermwan Celebrated Beauty Female Chaluay Graceful Cham Chu-ree Rain Tree Tree Cham-ma-Nart
    [Show full text]
  • Yajur Veda to Vaisampayana, the Sama Veda to Jaimini and the Atharva Veda to Sumantu
    Introduction to Vedic Knowledge second volume: The Four Original Vedas Samhitas, Brahmanas, Aranyakas and Upanishads by Parama Karuna Devi Copyright © 2012 Parama Karuna Devi All rights reserved. ISBN-10: 1482598299 ISBN-13: 978-1482598292 published by Jagannatha Vallabha Research Center PAVAN House, Siddha Mahavira patana, Puri 752002 Orissa Web presence: http://www.jagannathavallabha.com http://www.facebook.com/ParamaKarunaDevi http://jagannathavallabhavedicresearch.wordpress.com/ When, How and by Whom the Vedas Were Written In the previous chapters we have seen how Vedic knowledge has been perceived in the West and in India in the past centuries, and which misconceptions have developed because of the superimposition of various influences and motivations. We have also seen how Vedic knowledge transcends time and applies to reality itself, and how at each age it is again presented in the modalities and in the dimensions required to cater for the needs of the people of that age. Therefore when we speak of Vedic scriptures we refer not only to the original manuscripts that bear witness to the great antiquity of Hinduism in this age, but also to the previous versions of which we do not have copies, and also to the later texts compiled by self-realized souls that explain the original knowledge in harmony with the same eternal conclusions. For example in the case of the Puranas ("ancient stories") we see that the original version is presented and elaborated by a series of realized teachers. In the Bhagavata purana the two most prominent speakers are Sukadeva and Suta; Suta had received the knowledge of this Purana from Sukadeva when Sukadeva was speaking to King Parikshit and the Parama Karuna Devi other great sages assembled on the bank of the Ganges, and later he transmitted it to Saunaka and the other sages assembled at Naimisharanya.
    [Show full text]
  • Panchadashee – 05 Mahavakya Vivekah
    Swami Vidyaranya’s PANCHADASHEE – 05 MAHAVAKYA VIVEKAH Fixing the Meaning of the Great Sayings MODERN-DAY REFLECTIONS On a 13TH CENTURY VEDANTA CLASSIC by a South African Student TEXT Swami Gurubhaktananda 47.05 2018 A FOUNDATIONAL TEXT ON VEDANTA PHILOSOPHY PANCHADASHEE – An Anthology of 15 Texts by Swami Vidyaranyaji PART Chap TITLE OF TEXT ENGLISH TITLE No. No. Vers. 1 Tattwa Viveka Differentiation of the Supreme Reality 65 2 Maha Bhoota Viveka Differentiation of the Five Great Elements 109 3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43 SAT: 4 Dvaita Viveka Differentiation of Duality in Creation 69 VIVEKA 5 Mahavakya Viveka Fixing the Meaning of the Great Sayings 8 Sub-Total A 294 6 Chitra Deepa The Picture Lamp 290 7 Tripti Deepa The Lamp of Perfect Satisfaction 298 8 Kootastha Deepa The Unchanging Lamp 76 CHIT: DEEPA 9 Dhyana Deepa The Lamp of Meditation 158 10 Nataka Deepa The Theatre Lamp 26 Sub-Total B 848 11 Yogananda The Bliss of Yoga 134 12 Atmananda The Bliss of the Self 90 13 Advaitananda The Bliss of Non-Duality 105 14 Vidyananda The Bliss of Knowledge 65 ANANDA: 15 Vishayananda The Bliss of Objects 35 Sub-Total C 429 WHOLE BOOK 1571 AN ACKNOWLEDGEMENT BY THE STUDENT/AUTHOR The Author wishes to acknowledge the “Home Study Course” offerred by the Chinmaya International Foundation (CIF) to students of Vedanta in any part of the world via an online Webinar service. These “Reflections” are based on material he has studied under this Course. CIF is an institute for Samskrit and Indology research, established in 1990 by Pujya Gurudev, Sri Swami Chinmayananda, with a vision of it being “a bridge between the past and the present, East and West, science and spirituality, and pundit and public.” CIF is located at the maternal home and hallowed birthplace of Adi Shankara, the great saint, philosopher and indefatigable champion of Advaita Vedanta, at Veliyanad, 35km north-east of Ernakulam, Kerala, India.
    [Show full text]
  • Exploring Cambodian Classical Dance with Instructor: Sopheap Huot Editor: Claire Manigo-Bizzell Table of Contents
    creating journeys through the arts Exploring Cambodian Classical Dance with Instructor: Sopheap Huot Editor: Claire Manigo-Bizzell Table of Contents i-iii Preface iv Glossary 1 Intro to Cambodian Classical Dance 2 Let’s Dance! The Neang Role Stretching Routine Part I 3 Let’s Dance! The Neang Role Stretching Routine Part II 4 Let’s Dance! The Neang Role Basic Gestures 5 Dance and Storytelling 6 Coloring Day: Learn about the Neang and Sva! 7 Coloring Day: Learn about the Neayrong and Yeak! 8 Reading Day: The Cambodian Dancer: Sophany’s Gift of Hope 9 Draw With Me: Masks in Cambodian Classical Dance 10 Let’s Explore! The Carvings at Angkor Wat 19 Appendix Art Sphere Inc • www.artsphere.org • [email protected] • © 2020 All Rights Reserved, Art Sphere Inc. Use this space to create your own art! Art Sphere Inc • www.artsphere.org • [email protected] • © 2020 All Rights Reserved, Art Sphere Inc. BOK Building, 1901 S 9th St. Studio 502, Philadelphia PA, 19148 • (215) 413 -3955 • www.artsphere.org• info@ artsphere.org creating journeys through the arts Follow your creativity and go beyond where the path leads so you can leave a trail to inspire others to express themselves, too! Preface How to Use Our Online Materials and We are pleased to present Creating Journeys This Book Through the Arts to take you on a path to Not everyone learns the same way. Some people transform everyday materials into art, to explore are more visual, some more musical, some more the intersections of art with nature, literacy, mathematical1.
    [Show full text]
  • Sita Ram Baba
    सीता राम बाबा Sītā Rāma Bābā סִיטָ ה רְ אַמָ ה בָבָ ה Bābā بَابَا He had a crippled leg and was on crutches. He tried to speak to us in broken English. His name was Sita Ram Baba. He sat there with his begging bowl in hand. Unlike most Sadhus, he had very high self- esteem. His eyes lit up when we bought him some ice-cream, he really enjoyed it. He stayed with us most of that evening. I videotaped the whole scene. Churchill, Pola (2007-11-14). Eternal Breath : A Biography of Leonard Orr Founder of Rebirthing Breathwork (Kindle Locations 4961-4964). Trafford. Kindle Edition. … immortal Sita Ram Baba. Churchill, Pola (2007-11-14). Eternal Breath : A Biography of Leonard Orr Founder of Rebirthing Breathwork (Kindle Location 5039). Trafford. Kindle Edition. Breaking the Death Habit: The Science of Everlasting Life by Leonard Orr (page 56) ראמה راما Ράμα ראמה راما Ράμα Rama has its origins in the Sanskrit language. It is used largely in Hebrew and Indian. It is derived literally from the word rama which is of the meaning 'pleasing'. http://www.babynamespedia.com/meaning/Rama/f Rama For other uses, see Rama (disambiguation). “Râm” redirects here. It is not to be confused with Ram (disambiguation). Rama (/ˈrɑːmə/;[1] Sanskrit: राम Rāma) is the seventh avatar of the Hindu god Vishnu,[2] and a king of Ayodhya in Hindu scriptures. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his supremacy. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava reli- gious scriptures in South and Southeast Asia.[3] Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu.
    [Show full text]