Vishnu Sahasra Nama
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1 Hindu Scriptures Fall 2017 01: 840: 204 T-Th 2:50-4:10 HH-B5 Instructor
1 Hindu Scriptures Fall 2017 01: 840: 204 T-Th 2:50-4:10 HH-B5 Instructor: Paul H. Sherbow E-mail: [email protected] Office Hours: Tu 1:30-2 Loree 108 Course Description: This course will explore Hindu texts on the subjects of dharma, knowledge, yoga, ritual worship, and general morality. Several Upaniṣads, select chapters of the Bhagavad-gītā, teachings and allegorical stories from the Bhāgavata Purāṇa, and procedure for ritual pūjā from the Hari-bhakti-vilāsa provide our primary textual material. Class discussion will focus on essential philosophical and religious truths contained in the readings. Course Requirements: adequate preparation of assigned primary texts and supplementary readings, demonstrated by thoughtful contributions to class discussion and short response papers as assigned; three comprehensive, in-class quizzes based on assigned readings and class lectures; a final 5-6 page paper due the last day of class. Regular participation in classroom discussion is expected. This course fulfills the following SAS core curriculum requirements: Social and Historical Analysis Understand the bases and development and human and societal endeavors across time and place. Explain and be able to assess the relationship among assumptions, method, evidence, arguments, and theory in social and historical analysis. Historical Analysis (HSt) Explain the development of some aspect of a society or culture over time, including the history of ideas or history of science. Employ historical reasoning to study human endeavors. Grading: Grades will be based on three quizzes and a final exam in the exam period following the end of term (60%), an 8-page paper (20%) and classroom participation, including occasional, short response papers (20%). -
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. -
Research Paper Sociology Vamana–Trivikrama in Badami Chalukya Sculpture
Volume : 2 | Issue : 9 | Sept 2013 • ISSN No 2277 - 8160 Research Paper Sociology Vamana–Trivikrama In Badami Chalukya Sculpture Smt. Veena Muddi Research Scholar,Dept of Ancient Indian History and Epigraphy, Karnatak University, Dharwad Introduction Padma Purana Until the time of Vikramaditya I the rulers of the Chalukya dynasty of Vishnu was born as a son of Aditi. Knowing about sacrifice being per- Badami (543-757 CE) were the inclined towards Vaishnavism. The re- formed by Bali, Vishnu went to the place of sacrifice along with eight cords of Mangalesa (Padigar:2010:9-11,12-15) and Polekesi II (Padi- sages. Vamana told the reason for his arrival and asked for a piece of gar:2010:42-45) are vocal in describing them as parama-bhagavatas, land measured by his three steps. Sukracharya advised Bali not to grant ‘great devotees of Vishnu’. The fact that two of the four caves excavated Vamana’s request. But Bali would not listen to his guru. He washed the by them at their capital Badami, all of them dating from pre-620 CE feet of Lord and granted Vamana’s wish. After that Lord abandoned his period, are dedicated to god Vishnu is further evidence of the situation. dwarfish form, took the body of Vishnu, covered the whole universe In 659 CE Virkamaditya I was initiated into Mahesvara brand of Saivism and sent Bali to netherworld.(Bhatt:1991:3211-3215) through a ritual called Sivamandala-diksha. (Padigar:2010:67-70) Henceforth he came to be called a parama-Mahesvara, ‘a great devo- Narada Purana tee of Mahesvara or Siva’. -
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. -
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 . -
Hari Bhakti Vilasa
hari-bhakti-viläsaù (COMPLETE) (1) prathamo viläsaù atha maìgaläcaraëam caitanya-devaà bhagavantam äçraye çré-vaiñëavänäà pramude’ïjasä likhan | ävaçyakaà karma vicärya sädhubhiù särdhaà samähåtya samasta-çästrataù || 1 || bhakter viläsäàç cinute prabodhä- nandasya çiñyo bhagavat-priyasya | gopäla-bhaööo raghunätha-däsaà santoñayan rüpa-sanätanau ca || 2 || mathurä-nätha-pädäbja-prema-bhakti-viläsataù | jätaà bhakti-viläsäkhyaà tad-bhaktäù çélayantv imam || 3 || jéyäsur ätyantika-bhakti-niñöhäù çré-vaiñëavä mäthura-maëòale’tra | käçéçvaraù kåñëa-vane cakästu çré-kåñëa-däsaç ca sa-lokanäthaù || 4 || tatra lekhya-pratijïä ädau sa-käraëaà lekhyaà çré-gurv-äçrayaëaà tataù | guruù çiñyaù parékñädir bhagavän manavo’sya ca || 5 || manträdhikäré siddhy-ädi-çodhanaà mantra-saàskriyäù | dékñä nityaà brähma-käle çubhotthänaà pavitratä | prätaù småtyädi kåñëasya vädyädaiç ca prabodhanam || 6 || nirmälyottäraëädy-ädau maìgalärätrikaà tataù | maiträdi-kåtyaà çaucäcamanaà dantasya dhävanam || 7 || snänaà täntrika-sandhyädi deva-sadmädi-saàskriyä || 8 || tulasyädyähåtir geha-snänam uñëodakädikam | vastraà péöhaà cordhva-puëòraà çré-gopé-candanädikam || 9 || cakrädi-mudrä mälä ca gåha-sandhyärcanaà guroù | mähätmyaà cätha kåñëasya dvära-veçmäntarärcanam || 10 || püjärthäsanam arghyädi-sthäpanaà vighna-väraëam | çré-gurv-ädi-natir bhüta-çuddhiù präëa-viçodhanam || 11 || nyäsa-mudrä-païcakaà ca kåñëa-dhyänäntarärcane | püjä padäni çré-mürti-çälagräma-çiläs tathä || 12 || dvärakodbhava-cakräëi çuddhayaù péöha-püjanam | ävähanädi tan-mudrä äsanädi-samarpaëam -
Srila Prabhupada
About Srila Prabhupada His Divine Grace A. C. Bhaktivedanta Swami Prabhupada is the founder Acharya of ISKCON. He travelled to New York in 1965 at the age of 69, to spread the teachings of Lord Chaitanya. Srila Prabhupada visited Chennai in 1972 and 1975 and began the Chennai chapter of ISKCON. He specifically told his disciples to build a “gorgeous temple” in Chennai. His Divine Grace A. C. Bhaktivedanta Swami Prabhupada was born in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent devotional scholar and the founder of sixty-four branches of Gaudiya Mathas (Vedic institutes), liked this educated young man and convinced him to dedicate his life to teaching Vedic knowledge in the Western world. Srila Prabhupada became his student, and eleven years later (1933) at Allahabad, he became his formally initiated disciple. At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati Thakura requested Srila Prabhupada to broadcast Vedic knowledge through the English language. In the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad-gita and in 1944, without assistance, started an English fortnightly magazine. Recognizing Srila Prabhupada’s philosophical learning and devotion, the Gaudiya Vaisnava Society honored him in 1947 with the title “Bhaktivedanta.” In 1950, at the age of fifty-four, Srila Prabhupada retired from married life, and four years later he adopted the vanaprastha (retired) order to devote more time to his studies and writing. Srila Prabhupada traveled to the holy city of Vrndavana, where he lived in very humble circumstances in the historic medieval temple of Radha- Damodara. -
Dharma As a Consequentialism the Threat of Hridayananda Das Goswami’S Consequentialist Moral Philosophy to ISKCON’S Spiritual Identity
Dharma as a Consequentialism The threat of Hridayananda das Goswami’s consequentialist moral philosophy to ISKCON’s spiritual identity. Krishna-kirti das 3/24/2014 This paper shows that Hridayananda Das Goswami’s recent statements that question the validity of certain narrations in authorized Vedic scriptures, and which have been accepted by Srila Prabhupada and other acharyas, arise from a moral philosophy called consequentialism. In a 2005 paper titled “Vaisnava Moral Theology and Homosexuality,” Maharaja explains his conception consequentialist moral reasoning in detail. His application of it results in a total repudiation of Srila Prabhupada’s authority, a repudiation of several acharyas in ISKCON’s parampara, and an increase in the numbers of devotees whose Krishna consciousness depends on the repudiation of these acharyas’ authority. A non- consequentialist defense of Śrīla Prabhupāda is presented along with recommendations for resolving the existential threat Maharaja’s moral reasoning poses to the spiritual well-being of ISKCON’s members, the integrity of ISKCON itself, and the authenticity of Srila Prabhupada’s spiritual legacy. Contents Introduction .................................................................................................................................................. 1 Dharma as a Consequentialism ..................................................................................................................... 1 Maharaja’s application of consequentialism to Krishna Consciousness ..................................................... -
(MB Vana Hand and Her As His Wife
SAVARNA II 712 SAVITRI I SAVARNAII. A Manu. (SAVAR1VI). (For further fi as tn s ? I am wife. details see , Your Are you not ashamed under . f Manvantara) oi this . The three godheads shivered with SAVARfcfl I. The fear.Savitrl eighth Manu. (For further details cursed The under everybody. curse given to Brahma was that _see Manvantara), ) body should him on other SAVARyi ii. A hermit. This worship any day except hermit shone in the the month of Karttika council of in the year. She cursed Indra Indra. (Mahabharata, Sabha that Parva, Chapter enemies would enter the world of and 7, Verse . This gods would 10) hermit Savarni did penance for six :Indra their captive. Savitri cried out that Visnu thousand years in Satyayuga. (M.B. Anusasana Parva would take the birth of man by the curse of She Chapter 14, Verse 103). Bhrgu cursed Siva that he would lose his SAVITA. One of the twelve sons of manliness. She gave KaSyapaprajapati Agm the curse that he would eat and by his wife called Aditi. These sons are called anything every- Adityas. thing without the discrimination of or So, Savita also is one of the purity impurity Dvadasadityas. Visnu,' She cursed the Brahmins that they would, in future per- Sakra, Aryama, Dhatii, Tvasta, Pusa, Vivasvan, form Savi'ta,' sacrifice merely with a view to obtain Mitra, Varuna, Amsu and are the gifts and Bhaga Dvadasa- that they would be about from dityas. wandering temple to temple and from tirtha to tlrtha for " Prsnl, wife of birth to merely gain Savita, gave three daughters these words of called and Uttering curse, Savitri left the sacrificial Savitri, Vyahrti Trayi and three sons called Ul. -
Most Intelligent Persons Would Go for Gauranga,All That You Have to Do Is
Most intelligent persons would go for Gauranga Speaker: HH Lokanath Swami Venue: Mayapur Candrodaya Mandir Date: 7 March 2016 So that’s the verse, Eleventh Canto, Chapter 5, Text 32. Are you familiar, if you have looked at the board? Yeah! Sounds familiar? Not new! But ever ever new also at the same time! Never be-comes old! So here we are in land of Gauranga, Gauranga! (Devotees respond: Gauranga!) Sri Krishna Cai-tanya Mahaprabhu ki (Devotees respond: Jaya!) And also we have gathered here amongst other reasons, gathered here for Kirtan Mela ki (Devotees respond: Jaya!) Yes, you have come here for Kirtan Mela! Some of you have just come for the Kirtan Mela.. So I thought of selecting a verse that talks of Caitanya Mahaprabhu as well as of course talks about the kirtana, sankirtana- yajna, that we are engaged in here. So quickly as time is running. krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah ( SB 11.5.32) Translation and Purport by disciples of His Divine Grace A C Bhaktivedanta Swami Srila Prab-hupada ki (Devotees respond: Jaya!) “In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions.” “This same verse is quoted by Krsnadasa Kaviraja in the Caitanya-caritamrita, Adi-lila, Chapter Three, verse 52”. And I was reminded that Laghu Bhagavatamrta of Rupa Goswami, he also quotes this verse in the very beginning of Laghu Bhagavatamrta, Rupa Goswami does, its part of his mangalacarana, same verse. -
Reclaiming the Indigenous Style of Kalighat Paintings Lauren M. Slaughter
Reclaiming the Indigenous Style of Kalighat Paintings Lauren M. Slaughter This essay re-examines the nature of Kalighat painting, a painting style which emerged in India in the early nineteenth century and ended not long after the early twentieth century. Stemming from traditional Indian scroll painting, Kalighat paintings were created by patuas who migrated from Bengal villages into Calcutta and set up their “shop- studios” around the Kalighat temple (Guha-Thakurta, Making 17; Jain 9). Patuas represent a caste of traveling scroll-painters and performers; the earliest mention of this artisan caste appears in Brahma Vaivarta Purana, a thirteenth-century Sanskrit text (Chatterjee 50). As a result of W. G. Archer’s 1953 Bazaar Paintings of Calcutta: The Style of Kalighat, the general consensus of scholarly literature suggests that Kalighat painting reflects a western influence on thepatua artists. In line with the work of Tapati Guha-Thakurta and B.N. Mukherjee, however, I want to argue that there is not enough evidence to support the claim that this style was shaped by contact with western painting; instead I will argue that it was essentially indigenous in style, medium, and subject matter. Because stating that Kalighat paintings are British-derived diminishes their value and robs these works of their true substance, my aim is to substantiate their indigenous origins and, in so doing, explain how this re-interpretation provides new ways of understanding the innovative style of Kalighat patuas. Chrestomathy: Annual Review of Undergraduate Research, School of Humanities and Social Sciences, School of Languages, Cultures, and World Affairs, College of Charleston Volume 11 (2012): 242-258 © 2012 by the College of Charleston, Charleston SC 29424, USA. -
@ 1975: GBC RESOLUTIONS, March 1975
@ 1975: GBC RESOLUTIONS, March 1975 http://www.dandavats.com/wp-content/uploads/GBCresol... @ 1975: GBC RESOLUTIONS, March 1975 1) Jayatirtha presented a definition of GBC, which was accepted as follows: Resolved: The GBC (Governing Body Commissioned) has been established by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada to represent Him in carrying out the responsibility of managing the International Society for Krishna Consciousness of which He is the Founder-Acarya and supreme authority. The GBC accepts as its life and soul His divine instructions and recognizes that it is completely dependent on His mercy in all respects. The GBC has no other function or purpose other than to execute the instructions so kindly given by His Divine Grace and preserve and spread his Teachings to the world in their pure form. It is understood that the GBC, as a collective body of 14-members has been authorized by His Divine Grace to make necessary arrangements for carrying out these responsibilities of management. These arrangements may include delegating authority, managing resources, setting objectives, making plans, calling for reports, evaluating results, training others, maintaining spiritual standards and defining sphere of influence of the various GBC members as well as other devotees. The members of the GBC do not have any inherent authority but rather derive their authority from the Governing Body Commission itself and ultimately from His Divine Grace. Their authority may be over a particular geographic area or over a particular function. Whichever area of responsibility be given to the various members their primary responsibility is to the society as a whole.