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mahayanapilgrim · 6 months

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Exploring the Parallels and Contrasts: Hindu Yoga and Buddhism

Yogi (Skt. yogin; Tib. རྣལ་འབྱོར་པ་, naljorpa, Wyl. rnal 'byor pa) — a practitioner of yoga. The Tibetan word for yoga means 'union (འབྱོར་, 'byor) with the natural state (རྣལ་མ་, rnal ma)', so a yogi is one who practises meditation and other techniques in order to unite his or her mind with the actual nature of things. The original Sanskrit word, from which the 'English' word yogi derives has two forms: the masculine yogin, and feminine yoginī, རྣལ་འབྱོར་མ་.

Ancient India, often regarded as the birthplace of diverse spiritual traditions, has given rise to two profound yet distinct paths: Hindu Yoga and Buddhism. In this exploration, we delve into the nuanced tapestry of their similarities and differences, attempting to elucidate the intricate relationship between these two traditions.

**Similarities Between Hindu Yoga and Buddhism:**

*Both Originated in Ancient India:* A fundamental commonality lies in their roots. Both Hindu Yoga and Buddhism trace their origins back to the ancient Indian subcontinent, and as such, they share a historical and cultural foundation.

*Shared Terms, Principles, and Practices:* The shared lexicon, principles, and practices between these two traditions are undeniable. Elements like meditation, mindfulness, and ethical values like non-violence, truthfulness, and non-attachment are intertwined in both paths.

*Acknowledgment of Commonalities:* Respected figures such as Swami Vivekananda and the Dalai Lama have acknowledged the overlaps between Hindu Yoga and Buddhism. This recognition emphasizes that there is more that unites these paths than divides them.

*Historical Attempts at Synthesis:* History has witnessed attempts to synthesize these traditions. Some individuals have sought to harmonize elements from both paths, reflecting the human aspiration to integrate the wisdom of various spiritual lineages.

**Differences Between Hindu Yoga and Buddhism:**

*Philosophical Differences:* While there are shared concepts, significant philosophical distinctions set them apart. Buddhism prominently emphasizes "anatman" (non-self), highlighting the absence of a permanent, unchanging self. In contrast, Hindu Yoga is inclined towards "Atman," the realization of the true self.

*Concept of God and Devotion:* Hindu Yoga acknowledges the presence of God, often referred to as "Ishvara," and advocates devotion (Bhakti Yoga). In stark contrast, Buddhism generally rejects the concept of a creator deity and tends towards a non-theistic stance.

*Existence of the Individual Soul:* Hindu Yoga recognizes the existence of an individual soul, known as "Jiva," which is eternal. On the other hand, Buddhism firmly denies the existence of a permanent soul, asserting the impermanence of all things.

*Nirvana Defined Differently:* The concept of Nirvana, a fundamental goal in both paths, is interpreted differently. For Hindu Yoga, it signifies the mergence of the individual into the universal reality, Brahman. In Buddhism, Nirvana signifies the cessation of suffering and the extinguishing of desires.

*Devotion and Deity:* While Yoga emphasizes devotion to a cosmic deity (Ishvara) and the practice of Bhakti Yoga, Buddhism incorporates devotion to Bodhisattvas and deities but remains devoid of a Cosmic Creator.

**The Figure of the Buddha:**

*In Hinduism:* In Hinduism, the historical Buddha is considered one among many great teachers or avatars who have guided humanity towards spiritual realization. He is not central but acknowledged as an extraordinary spiritual figure.

*In Buddhism:* In Buddhism, the Buddha, Siddhartha Gautama, known as Shakyamuni, is the central figure. The study of his life and teachings is essential in the Buddhist tradition.

**Choosing a Path:**

*Combining Elements:* Some individuals, in their quest for spiritual truth, may find value in combining elements from both traditions. However, this synthesis requires dedication and a deep understanding of the principles of each path.

*Honoring All Paths:* It is important to honor and respect all spiritual paths. Recognizing the unity of truth while respecting diversity allows individuals to choose the approach that resonates with their inner journey.

**Unity and Pluralism:**

*Preserving Diversity:* True unity, as exemplified by the coexistence of Hindu Yoga and Buddhism, preserves diversity. It allows for the recognition of different paths and opinions, fostering an environment where spiritual seekers can explore their unique journeys.

*Embracing Pluralism:* Pluralism is essential in recognizing that every individual's spiritual path is unique. Each person may find their own way to the ultimate truth, and this diversity should be celebrated.

In conclusion, the relationship between Hindu Yoga and Buddhism is complex, characterized by both shared roots and distinctive branches. Their differences are as significant as their similarities, illustrating the rich tapestry of spiritual exploration that has thrived in the ancient and diverse land of India. It is through unity and pluralism that we can appreciate the profound journey of each soul seeking spiritual truth.

#buddha #buddhism #buddhist #dharma #sangha #mahayana #zen #milarepa #tibetan buddhism #thich nhat hanh #padmasambhava #inner peace #Guru Rinpoche #Longchenpa

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onlinenotebank · 8 months

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Biography of Swami Dayananda Saraswati

Dayananda was born in an orthodox Brahman family at Tankara in the Morvi state in Kathiawar in 1824. The name of his father was Karsamji Tiwari who served as a priest in a Shiva temple. The childhood name of Dayananda was Mulasi Dayaram or Mulasankar. Under the loving care of his father Dayananda had acquired proficiency in Veda, Sanskrit grammar and Sanskrit language from childhood. Like Gautama…

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#Biography of Swami Dayananda Saraswati

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ssvas1966 · 1 year

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Mantra Deekshe - Swamy Gautamanandaji Maharaj

It was a long pursuit of scriptural studies, mostly with breaks and internal turmoil’s, doubts, side tracking of the goals, which finally culminated into me taking a practical step in the form of MANTRA DEEKSHE, which happened exactly one month ago. This was like a total turnaround from a mere pursuit of philosophical studies, for satisfying the intellect and the ego, into a simple practice of spirituality which looks amazingly powerful than all the studies put together. It is a new beginning and a very big step in my LIFE. A small back ground as to what and all happened till now….

I started my earliest studies with Ramayana and Mahabharatha during my child hood days and also a bit of Bhagavadgitha. Lord Ram was my favourite deity and Aaradhya Daiva. I was attracted to the teachings of Lord Gautama Buddha and tried to understand him through the practice of Vipassana. As an ardent follower of Naturopathy as a way of life and admirer of Yogic Sciences, did some studies in these aspects of life. I got firmly rooted in the Indian way of natural life and Yoga as a method for a healthy living. Deeply inspired by Mahatma Gandhi I had full faith in the nature’s ability to heal itself. In the meanwhile, I had the privilege of studying Homeopathy for some time (for the sake of my children) and highly appreciated its curative abilities at very subtle levels of body and mind.

My formal study of Vedic literature commenced during 2010 when I started my initial studies in Prasthana trayas through Chinmaya International Studies. It was not exactly a scriptural study and I got a glimpse through the Foundation and Advanced Course in Vedantha, as expounded by Adi Shankara. The huge knowledge base in the form of Bhashyas, Sutras to Vedic lore deeply stirred my intellectual hunger and set a direction for my further studies. A glimpse of the advaitic thought mesmerized me and I got deeply attracted towards it.

This initial attraction for “Advaitha” became stronger when I studied Complete works of Vivekananda and his vision about our ancient culture opened up a new vista of knowledge. I could easily correlate the teachings of Shri Ramakrishna Paramahamsa, through his devout and courageous, monastic student Swamy Vivekananda. It is not a co incidence that I started this journey in “Ramakrishna Ashram”, Basavanagudi, Bengaluru long back during my High school days in 1980s. I used to regularly visit this place and the divine rock on which Mata Shri Sharada Devi sat and meditated. I never knew that one day I would be part of this great lineage through the process of Mantra Deeksha.

I was very sceptical since beginning about following any particular method / order in the path of spirituality. I never felt that I should follow someone or something, which might be due to egoistic ideas of self-realisation through own efforts. My recent visit to Ramanasramam, in Tiruvannamalai kindled my desire to strongly cling on to one particular method as there are too many roads leading to the same place. I had a strong feeling that the journey so far was only theoretical and as that of a bystander without any real progress, except for accumulation of knowledge and confusing ideas. Though it all looked very peaceful and steady, my inner core was with turmoil and waiting for any small provocation. This made me send a mail to Swamy Gautamanandaji Maharaj and within a few hours I got a firm reply also !!

As a preparation to this great event scheduled for 30-09-2019 I had to follow certain procedures which began nearly a month before. After registering my name, I started reading three simple but powerful books on the “Holy Trio” – Shri Ramakrishna, Sharada Maa and Swamy Vivekananda. We were also instructed to study a book “Spiritual Initiation – What it is ?”. This book is a compilation of material culled from the three articles written by Swami Bhuteshananda Maharaj, former president of the Ramakrishna Order, and lucidly explains the need of guru in leading the spiritual aspirants along the spiritual path by giving a formula called mantra repeating which they can reach the Supreme Goal. It is a very handy material for those thinking of taking spiritual initiation. Most of my doubts got cleared with this and I determined to plunge into this great journey.

On the appointed day, I went early in the morning with specified things for Deeksha programme. Cheerful devotees were there already helping us in setting things right. There was a small briefing previous evening by the Secretary Swamy as to the dos and don’ts for the “D” day. My mind was full of reverence and anxiety for a new beginning. About 105 aspirants were there, including 45 students starting a new journey. We were asked to keep our things in a very orderly manner and sit at the appointed place. Every step to be followed for the next six hours was told in great detail. We had to stay put for the instructions and completely pay attention to the procedures. It was the hall mark of disciplined monastic order getting reflected in this simple but significant ceremony of the Ramakrishna Math. We have to very systematically follow the steps and it was to the precision that things happened like in a dream.

Swamy Gautamanandaji Maharaj was very kind and patient, explaining the whole process in minute detail and inspiring us to follow a new path of glory. His melodious but firm voice and reassuring smiles in between took me to a different plane, and our flight had just taken off with his energies backing all of us. What exactly happened between 6.30 am to 11.30 am cannot be described in words, but there was an elevation of our minds and the Japa journey has begun. Through out the program, I was completely engrossed with devotion and there was a subtle excitement about the new journey.

Swamy Gautamanandaji Maharaj also took Mantra Deekshe in RK Math, Basavanagdi, Bengaluru in 1956 and it was our great privilege to follow this lineage. Shri Ramakrishna Paramahamsa – Swamy Brahmananda – Swamy Veereshananda – Swamy Gautamananda …. (Brahmananda, born Rakhal Chandra Ghosh, was one of the direct disciples of Ramakrishna and the first president of the Ramakrishna Math and Ramakrishna Mission. He was born in Sikra Kulingram near Basirhat, Kolkata. Ramakrishna recognised him as his 'spiritual son'. He became the first president of the mission.).

Its one month now and the practice of Japa is going on with a particular pace and I am sure there will be more to come. During the last one month, I also read “Japa Yoga” by Shivananda which was found to be having very useful and practical tips. I tried to understand the Aratikram of RK Math and read a book by Swamy Harshananda “Aaraatrika Gaanagalu” which explained the meaning and significance of i) Khandcana Bhava Bandhana, ii) Om Hreem ritham iii) Sarva mangala mangalye iv) Prakratim – paramam, four stotras during Sandhayarathi. I had only heard them during Aarathi and got fascinated with the rhythm and melody of the Stotras and now I got a chance to understand the significance and meaning.

This is just a small narrative of the divine experience I had, a month ago and I wrote this to express my deep gratitude for Pujya Swamy Gautamanandaji Maharaj who very lovingly initiated us into this Holy order of Ramakrishna Math. The journey has begun in a real sense and a distinct link got established with this small step.

Shri Gurubhyonamaha – Hari Om Tatsat - Shri Ramakrishnarpanamasthu.

S SRINIVAS

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darshanhsheth · 2 years

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Mahavira (Sanskrit: महावीर) also known as Vardhamana, was the 24th Tirthankara (supreme preacher) of Jainism. He was the spiritual successor of the 23rd Tirthankara Parshvanatha.[8] Mahavira was born in the early part of the 6th century BCE into a royal Kshatriya Jain family in ancient India. His mother's name was Trishala and his father's name was Siddhartha. They were lay devotees of Parshvanatha. Mahavira abandoned all worldly possessions at the age of about 30 and left home in pursuit of spiritual awakening, becoming an ascetic. Mahavira practiced intense meditation and severe austerities for twelve and a half years, after which he attained Kevala Jnana (omniscience). He preached for 30 years and attained Moksha (liberation) in the 6th century BCE, although the year varies by sect. Historically, Mahavira, who revived and preached Jainism in ancient India, was an older contemporary of Gautama Buddha. Jains celebrate Mahavir Janma Kalyanak every year on the 13th day of the Indian Calendar month of Chaitra.[9] Mahavira taught that observance of the vows of ahimsa (non-violence), satya (truth), asteya (non-stealing), brahmacharya (chastity), and aparigraha (non-attachment) are necessary for spiritual liberation. He taught the principles of Anekantavada (many-sided reality): syadvada and nayavada. Mahavira's teachings were compiled by Indrabhuti Gautama (his chief disciple) as the Jain Agamas. The texts, transmitted orally by Jain monks, are believed to have been largely lost by about the 1st century CE (when the remaining were first written down in the Svetambara tradition). The surviving versions of the Agamas taught by Mahavira are some of Svetambara Jainism's foundation texts, but their authenticity is disputed in Digambara Jainism. Mahavira is usually depicted in a sitting or standing meditative posture, with the symbol of a lion beneath him. His earliest iconography is from archaeological sites in the North Indian city of Mathura, and is dated from between the 1st century BCE and the 2nd century CE. His birth is celebrated as Mahavir Janma Kalyanak and his nirvana (salvation) and also his first shishya (spiritual enlightenment) of Shri Gautama Swami . https://www.instagram.com/p/Chxmu4wh6UA/?igshid=NGJjMDIxMWI=

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kailasaslovenia · 2 years

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A Parallel Between Shri Rama and The SPH: Rulers of the Ancient Kingdom of the Suryavamsa Lineage

Manu is the progenitor of the human race. He is the son of Sun ( Surya ). One of his sons, Ikshvaku pioneered Suryavamsha. Ikshvaku's sister Ila married Budha who is the son of Moon ( Chandra ). This created Chandra vamsha.

The lineage of Suryavamsha lineage has upheld the royal principles of integrity, authenticity, responsibility and enriching, in tandem to upholding dharma throughout the timeline of history.

A lot of the gargantuan icons from our scriptures belong to this Sūrya Vaṃśa Sarvajna Peetha Surangi Samrajyam.

For instance,

King Harishchandra – the 31st Ruler in the Lineage

King Bhagiratha – the 43rd Ruler in the Lineage

Lord Rama – the 62nd Ruler in the Lineage

Gautama Buddha – the 140th Ruler in the Suryavamsa Lineage

In September 2004, the then Raja Matha (Queen) of Surangi, Rani Sana Jema Manjula Manjari Devi (Mrs. Manjula Pooja Shroff), declared, “It is now my privilege and honor through this document by the power vested in me as per the ancient customs and traditions of the Kingdom of Surangi, to formally declare the nomination of SPH Bhagavan Sri Nithyananda Paramashivam Sri Nithyananda Swami as the Supreme Ruler and inheritor of this ancient throne and with it the Sūrya Vaṃśa Sarvajna Peetha Surangi Samrajyam and all rights vested with it. All decisions regarding the Kingdom of Surangi will henceforth happen as per his will and command.”

Through a traditional ritualistic grand coronation ceremony that lasted five days from 31st Dec 2004 to 4th January 2005, The SPH Bhagavan Sri Nithyananda Paramashivam was coronated as the King of Kailaasa Paramparagatha Sūrya Vaṃśa Sarvajnapeetham Surangi Samrajyam (spiritual, religious and political kingdom).

To read more: https://nithyanandapedia.org/wiki/Kailaasa_Paramparagatha_Surya_Vamsa_Sarvajnapeetha_Surangi_Samrajyam

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bigvaluetravels · 2 years

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The Growing Role of Buddhist Pilgrimage Tourism & its Scope in India

Buddhism originated in India and is very well known to the whole world now and the originator of Buddhism, Siddhartha Gautama is now treated as a god of patience. Buddhism, both a religion and a set of philosophical practices, is the dominant spiritual tradition in Asia and one of the great world religions. Buddhism originated in India. Gautama, after seeing the pain and suffering on the humans, felt estranged and decided to follow a path of peace.

The life path of the Buddha is followed by millions of people worldwide. Gautama was born into a wealthy family in the foothills of the Himalayas and decided to pursue an ascetic life of self-denial at the age of 29. He set out on a path through the jungles of India seeking a way past human suffering. After 49 days of meditations and praying, Siddhartha Gautama became enlightened and founded Buddhism as a religion.

There are many famous Buddhist temples in India, some of them are listed below:

Mahabodhi Temple

This temple is located in Bodh Gaya, Bihar. This is one of the most important and sacred places of Buddhism in India. It is believed to be the place where Lord Buddha attained enlightenment during sitting under the eminent Bodhi Tree. Under the famous Bodhi tree, Siddhartha Gautama became enlightened. The tree is still present inside the temple still. Emperor Ashoka built this temple in the 3rd century but the temple was rebuilt in 5th century.

Mahaparinirvana Temple

The temple is located in Kushinagar, Uttam Nagar. Its speciality is six-feet tall statue of Buddha in a sleeping posture, signifying his state of salvation that he attained when he finally left for his heavenly abode. Inside this temple, there is a Reclining Buddha image lying on its right side with the head to the north. Chandra Swami, a Burmese monk, came to India in 1903 and made Mahaparinirvana Temple.

Wat Thai Temple

The Wat Thai Temple is a unique and huge temple built in the typical Thai Buddhist architectural style. The serene ambiance engulfs one's mind as he or she seeks the redolence of the tranquil surroundings.

The temple is located in Kushinagar, Uttar Pradesh. The temple has a huge temple complex which has been constructed in the traditional Thai-Buddhist architectural style. It is surrounded by lushy green forest area, filled with trees, shrubs and whatnot, this place is magically beautiful.

Sarnath Temple

The temple is located in Varanasi, Uttar Pradesh. The temple was built by Emperor Ashoka in the 3rd century. It is an extensive center for pilgrimage that draws Buddhists and Hindus from all over India and from as far as Nepal and Tibet. The site is significant in Buddhism as it contains a large stupa, which was built to commemorate the spot where Gautama Buddha first taught the Noble Eightfold Path and turned the Wheel of Dharma. After becoming an enlightened master, Lord Buddha took his first spiritual discourse here.

Sanchi Stupa

The is one of the oldest stone structure present in India representing clearly the beauty of Buddhist art and architecture. The temple is on a hilltop at Sanchi Town in Raisen District of Madhya Pradesh, India. It was built by the emperor Ashoka in the 3rd century BCE. It has huge hemispherical dome housing many relics of lord Buddha and four quite complicated gateways directing 4 different directions.

Golden Pagoda Temple

Namsai is a Guru Buddhist Temple that is located in the Namsai district of Arunachal Pradesh. It is snuggled within the foothills of eastern Himalayas. Inspired by the Burnmese architecture, the temple was built in 2010 by Chowna Mein, a political leader in Arunanchal Pradesh. The golden pagoda temple is a popular attraction in Mandalay. Also known as Kong Mu Kham, the golden pagoda temple is situated to the south of Mandalay Hill. It also serves as one of the venues for the Kathina festival.

Theravada Buddhist temple

It is a great place to visit for meditation, located in Itanagar, Arunanchal Pradesh. It is dedicated to the Lord Buddha and is one of the best pilgrimage sites for Buddhists. You will find a very peaceful environment here. Buddha’s teachings are a source of authority for Theravada Buddhists as they believe that their scripture is the oldest and most closely aligned to the Buddha's teachings.

Red Maitreya Temple

It is a great place to visit in Leh, Jammu and Kashmir. It is located amidst the beautiful mountains and serene landscapes of Leh. It is famous for one of the tallest statues of Lord Buddha in India. This lush green and tranquil location is enveloped with a devotional aura, the statue of Lord Buddha in the temple is made of clay and is colored golden.

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dustymanager · 3 years

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Book Review: ‘SIDDHARTHA’ - by H. Hesse

'SIDDHARTHA' is a 1922 novel by the German writer H. Hesse. It has been widely regarded as a prominent, influential, and instrumental work in classical literature. It revolves around the life of Siddhartha, a Brahman, and his search for inner strength and satisfaction.

The author describes the early days of Siddhartha's life, his childhood, his upbringing, his values. The character of Siddhartha is supposed to be named after the Buddhist philosopher, religious leader, and spiritual teacher Siddhartha Gautama, who lived in what is now Nepal in the 5th century B.C. Siddhartha, being born in an upper-class Brahman's family, in an ancient Nepal kingdom , receives all the love from his family and his friends. He is much adored by all the people of the city, and he is the reason behind everyone's happiness and delight. He is a dutiful son, a pious Brahman, and offers prayers with his father every day. Despite having all the things and all the love he shared with his people, he is not able to provide the same joy and satisfaction to himself, and, decides to leave his family and people and to start a lifelong journey in search of spiritual illumination, satisfaction, and contentment. He leaves his house one day, along with his dear friend.

The author writes about how he wanders around, learning from all kinds of gurus and schools. He fasts for countless hours, reaches the ultimate forms of meditation, learns to control his breath, and yet, does not get that ultimate feeling of illumination. He, along with his friend, becomes homeless, renounces all their personal belongings, and eventually meets the Buddha. He learns the Buddha's teachings, and after spending some time in the his ashram, leaves, with his friend still at the ashram.

The book further narrates his journey on the spiritual path, and how he meets the characters of the Ferryman, Kama la , Kama swami, and how the experiences with these people shape his life around his beliefs about spiritualism; existentialism. The book provides answers, poetically and lyrically, to the questions such as what exactly is the true meaning of one's life? What is the path that one must take to find his or her purpose? What is the ultimate noble truth? What is the greatest and the most fundamental teaching? What is suffering? For anyone who is interested in philosophy, culture, and wants to better understand the world around him, this is a go-to book.

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nithyanandaparamashivam · 4 years

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2020年10月8日，晚上8:12布幕打開，聖尊給予達顯。尼希亞南達共修講座：週四，印度標準時間晚上8:33至9:31（英語開示中譯）。

*帕冉瑪希瓦(PARAMASHIVA)直接來自於凱拉薩的信息 *今天，我將點化你們所有人進入時間原理(kala-tattva)的強有力的認知和力量；將你們從所有與時間原理相關的錯覺、無力感中解放出來。 *強烈地內化。通過理解這些偉大的法則，你將永遠活在16歲。正如我在我的Dhyana Shloka中所描述的：永遠16歲！你將永遠活在那個空間裡。 *通過掌握時間原理(kala-tattva)強大的認知，我們將散發著那永遠16歲的空間。 *我將再次讀出Tamal Tarun Das'的科學的相關性，以及我從《利耶悉檀多》(Surya Siddhanta)那裡所解釋的內容。 *昨天我澄清了最高的原則是如何不是在印度（興都）教的生態系統中發現的層次，而是在生活方式的層次。我想重申這一點。 *發現和發明某些原理，如病毒、抗體和疫苗的原理是不同的；與在街邊診所為普通人提供疫苗是不同的。在印度（興都）教傳統中，所有這些偉大的真理都以直接易用的方式提供給人們，並且基於這些法則，個性是由個人建立的，因此開悟將變得非常容易。他們所建立的個性將被用來支持他們作為進入意識的跳板，以獲得開悟。 *昨天我說到即使在我的個性開始建立之前，我的上師就讓我意識到我是一種法則的顯現。這就是我所說的在世化身這個詞的意思。 *在世化身意味著，即使在尚未意識到個性之前，你就意識到你正在顯化帕冉瑪希瓦並開始活出來。如果你建立了個人的身份，然後你認知到並從個性中解脫出來，那麼你就是一個覺醒的存在。 *我的上師們使我意識到並確保，在我建立自己的個性之前，我就是宏偉的宇宙真理的表達及顯化，即帕冉瑪希瓦，帕冉瑪希瓦之道。 *非凡的臣服，及我對我的上師感覺非凡的連結使我如此輕鬆地顯現他們的所有教誨！ *Rama Nama比羅摩(Rama)更強大。注：Ram Nama的意思是“ Rama / Ram這個名字”，它既可以暗示對毘濕奴的化身Rama的獻身，也可以將其稱為saakar，意為“有形”，也可以暗示對至高無上神的獻身 *愛戴上師比上師更強大。 * 羅摩(Rama)必須建造一座通往斯里蘭卡的橋樑。但是，Rama Nama的力量，愛戴羅摩的力量，讓猴神哈努曼飛到了斯里蘭卡！注：羅摩，在《羅摩衍那》中是十車王的大兒子，被認為是毘濕奴的第7次化身 *一件小事： *通常我會在我的課程非常小心, 確保沒有人受傷，特別是在國際課程中。對於食物的安全性，我會非常小心；在瑜伽等過程中，確保學員不會受傷。擺在下面的床是用在希瓦瑜伽的……我自己會跳上去檢查！即使在2003年和2004年，如果你看到我教導旋轉的視頻，我也會確保地板上鋪滿床，甚至在曼達帕姆（Mandapam）的柱子上我也會綁上床墊，這樣當他們碰到它時會被保護。 *在Mahasadashivoham課程或Sadashivoham課程期間有人送給我一把弓和箭。我想檢查弓和箭，但想確保箭不會擊中任何人. 當我檢查它, 我看到箭會傷害一個人並清除他們的業力。我想：我們最好不要玩任何遊戲，把弓箭放下。突然間，我被時空之神(kalabhairava)”接管”了，我拿起弓，箭射向天空。它正好擊中Anusha Kodali的鼻子。 *你需要為一生（Janmas）承受一些業力，這些業力會被上師的一記耳光抹去！我在我的人生中見過：蒂魯瓦納瑪萊（Tiruvannamalai）到處都是原始非凡的覺悟者（Siddhas）。你在蒂魯瓦納瑪萊的每個街角都能聽到這樣的故事。 *我們有一位偉大的上師Seshadri Swamigal，他會撿起牛糞朝任何人扔，這個人就會完全被治愈。 *在那時候，麻風病和肺結核沒有治癒的方法。他們會來找他，他會把他手裡的東西都扔出去。如果它擊中那個人，那個人就會完全康復！ *我的上師Kuppammal的母親多年來沒有孩子。Seshadri Swamigal坐在蒂魯瓦納瑪萊的垃圾箱上，他們把所有的東西都倒在那裡。庫帕瑪爾的母親去懇求Seshadri Swamigal，“我沒有孩子，我結婚這麼多年了。”在印度社會，如果你沒有孩子，他們會取笑你。Seshadri Swamigal是偉大的Mahapurusha（宇宙的至高婆羅門）。他把塵土拿在她手裡。那位女士是如此的虔誠和奉獻，她吃了所有的東西！後來她說，“當我開始吃東西的時候，我看到整個東西都變成了印度粗蔗糖（jaggery）！“三天之內她就懷孕了！ *第三天，當地醫生說，'你懷著胎！ *她再次去找Seshadri Swamigal，他正坐在同一個垃圾箱上。她鞠躬說：“醫生說我懷著孩子。”他說，“父親要來了，所以要為他做好準備，媽媽也會來的！”這是一個暗語。 *嬰兒出生了並被帶來給他。他坐在同一個垃圾箱上。他將嬰兒抱在手中，並將其放在膝蓋上。垃圾箱在泰米爾語中的意思是“ kuppathotti”。所以這個孩子被命名為“ kuppammal”！這就是這個名字的原因。 *如果你去拜訪在蒂魯瓦納馬萊生活了兩代人的人，在過去的50年裡，你將聽到有關他們生活中一些覺悟者(Siddha)的故事，例如Mookkuppodi Siddhar, Isakki Siddhar , Gautama Ashram Peira Sami, Chinna Sami, Vellai Ananda Swami, Poondi Mahan, Thinnai Swami… *像這樣，你聽到一些關於原始非凡的的覺悟者(Siddha)，偉大人物(mahan)的故事。開悟者只是扔了些東西，這個人得到了業力的治愈，或者得到了靈性上的體驗，得到了財富或得到了他們所需要的祝福。 *愛戴上師(Guru Bhakti )是強烈的、純粹的和存在的能量，可以使你從所有已知的，未知的和不必要的妄想中解放出來。所有的妄想都是不必要的。 *在開始點化你們所有人進入這偉大的時間原理之前，我想讓你們所有人準備好。 *我的上師曾說過：就像你如何打開電源以及風扇或燈的工作一樣，同樣的方法有意識地決定認知到上師是作為神（帕冉瑪希瓦Paramashiva）的化身（顯現形式），而神（帕冉瑪希瓦Paramashiva）是上師未顯化的形體；未知本質(Avyakta swarupa)是帕冉瑪希瓦；帕冉瑪希瓦的已知本質(vyakta swarupa)是上師。 *神是上師的狀態。上師是神的陳述。 *認知到這一點，就會在你內在打開與神聖直接連接(shaktipada)。今天我要點化你“與神聖直接連接”(shaktipada)和”與神聖間接連接”(shaktini pada)；使這些偉大的真理在你內在顯現；使這些強大的認知成為你們的一部分，是我今天的工作。 *我在談論Anusha Kodali的例子。當箭擊中她時，她正在流血，但她清楚地意識到，當我做某事時，只會對她有好處。這種認知使其變成了與神聖直接連接(shaktipada)。 *我曾經很好奇，甚至去問了我的上師庫帕瑪（Kuppammal）。在蒂魯瓦納馬萊神廟(Tiruvanamalai)的主要希瓦導師拉瑪什·古魯卡（shivacharya ramesh gurukkal）的房子裡，只有Seshadri Swamigal曾經在那裡睡覺。他過去常常繞著整個蒂魯瓦納馬萊轉，因為他沒有為自己建造任何道場。後來在他的屍體被保存的地方，他們建造了一個道場。他會睡在一些商店裡，有時會睡在別人的房子裡。整個村莊都尊敬苦行僧(Sadhus)、覺悟者(Siddhas)、偉大人物(Mahans)這些開悟者。他們會給他們食物和照顧他們。這就是為什麼提魯萬那瑪萊一次又一次地受到覺悟者(Siddhas)、偉大人物(Mahans)，瑜伽神我行者(Yoga Purushas), 真知神我行者(Jnana Purushas)——上師世係不間斷的祝福。 *那個地方很特別……整個生態系統……幾乎每個人都意識到覺悟者(Siddhas)、偉大人物(Mahans)、上師的行為無法被判斷，它只會帶來好處。 *這是一極其強大的開悟生態系統，帕冉瑪希瓦本人，瑪哈德瓦(mahadeva)一直活著。 *所以你們所有人都決定認知到上師是帕冉瑪希瓦的顯化。上師是帕冉瑪希瓦的顯化成分，帕冉瑪希瓦也是上師未顯化的存在。 *有了這個，我會給你點化。 *時間是無盡的，但不是永恆的。它沒有開始，沒有結束，但是沒有永恆。 *你在夢中經歷的世界既沒有開始也沒有結束，但它不是永恆的。你進入這個世界，然後出來，但即使是存在，這個世界也不是永恆的。 *做夢狀態(Swapna Loka)——你在夢中經歷的世界，並非永恆。它即沒有開始也沒有結束。它的開始和結束超出了你的理解範圍，但不是永恆的。 *同樣，時間既沒有開始也沒有結束。它的開始和結束並不像你所理解的開始和結束那樣存在。同樣，它也不是永恆的。只有帕冉瑪希瓦是永恆的。其他的都是無常(Anithya)。純粹的永恆(Shuddha Nithya) 是帕冉瑪希瓦-純粹的永恆，純粹的永恆。 *我們每個人都有不同的想法, 觀想和認同；每一個技術術語如時間、開始、結束、永恆，短暫…。 *時間超出了你對開始和結束的想法。 *你已經生死輪迴多次。生命不會因你的身體無法操作而結束。你的身體停止運轉並不是生命的盡頭。 *如果你想結束生命，提高你的意識質量是唯一的方法。在第四個時間原理上覺醒－覺醒時間（turiya kala），覺醒世界（turiya loka），覺醒空間（turiya space）是唯一能讓你從生與死中解脫出來的方法，如果你想解放自己的話。 *你可以有意識地操縱這些生死輪迴。你可以生為富人或任何你想生而為的人。 *一個小而有力的認知：我去問了阿如那吉瑞-尤吉士瓦冉(希瓦神化身)：“為什麼有些人有錢，有些人貧窮？有時候看起來好人是窮人，壞人是富人，“我有這種被社會強加在我身上的錯覺！ *他笑著說：“如果你經歷了這門關於財富和如何致富的科學，那麼所有社會對財富的迷思都會在你身上消失。我會給你一個簡單直接的教學。 *我說：“太好了！” *他說，“不要擁有任何東西。任何被社會宣告為你的東西，如果有人喜歡的話，把它給他們！ *我在實踐並活出祂的教導，甚至到現在也是！這個教導讓我永遠富裕。我只需要計劃，財富就會流動和滿溢！ *如果我想要建立一個國家，我只需要計劃並把它��現給帕冉瑪希瓦。它便會單純地流動。有時我不知道如何計劃，我會告訴帕冉瑪希瓦，計劃也將繼續進行。 *如果你能想像自己是家庭主人那樣如何活出這些教誨。也許我會更詳細地解釋一下，我是如何將這些強大的認知內化的，以及這些在已在我生活中顯化為最美麗的印度（興都）教財富，意思是“Artha解脫” ，是為了你的開悟與財富並幫助他人。Artha為你的解脫和幫助別人的解脫。 *透過阿如那吉瑞-尤吉士瓦冉(希瓦神化身)的這一個教誨，印度（興都）教的財富已經在我生活中顯化。 *就像我的上師給我直接的教誨，把我從社會對財富造成的妄想中解脫出來一樣，我會給你一些強有力的認知，把你從所有與時間原理相關的社會上的妄想和痛苦中解脫出來。 *即使死亡也可以，但不要變得暴力。即使面對死亡，非暴力也是最好的策略，因為如果你採取暴力，你會陷入越來越多的虛幻意識中並遭受痛苦。如果你採取非暴力，即使你死了，你也會提升到越來越高的意識。 *通過純粹的遵守和認知“ 非暴力是最崇高的道德美德(Ahimsa Paramo Dharmaha)”，你可以按照自己的意願投胎，也可以按照自己的意願享受生活。當你意識到非暴力是最終的宇宙法則時，你就會顯化出無數美妙的靈性能力。你將掌握存在的更高的狀態和空間，因為非暴力將帶來巨大的力量和無所懼畏。每次發生這種情況，你都會變得無所畏懼。對每個危機的非暴力反應消除了恐懼，增強了你的認知能力和強而有力的認知。 *坐下來傾聽並寫下這句話：以非暴力的方式應對生活中的每個危機，會消除你所有的恐懼，並加強你強大認知的能力，以及你認知的強大顯化為現實。 * 有關Tamul Tarun Das發送的所有科學研究相關資料，我將一一讀出並解釋： *大爆炸發生在61“銀河年”前。即使你只是冥想，我們所存在的太陽神靈性圖案(Surya Mandala)的大爆炸就是帕冉瑪希瓦的顯現，形體無形、時間永恆、名字無名，就像阿如那查拉(山)。注：銀河年，也稱為宇宙年，是太陽系在軌道上繞著銀河系中心公轉一周的時間，估計在2.25億至2.5億“地球年”之間 *我們所知道的太陽，比阿如那查拉山(Arunachala)之靈伽或希瓦神的顯化(Lingodbhava) ——大爆炸要小。去沉思想想這個。在太陽（誕於20“銀河年”前）後，地球冷卻以支持生命（這發生在17“銀河年”前），也就是說，大爆炸的神性之輪核心（Ananda Gandha）冷卻並以阿如那查拉山（Arunachala）的形式出現在我們現在所處的地球上，這個形體就是在那裡顯現的。 *大爆炸發生在61“銀河年”前的銀河系。太陽發生在20“銀河年”前。地球發生在17“銀河年”前。 *靈伽或希瓦神的顯化(Lingodbhava)發生在61“銀河年”前。而靈伽在17“銀河年”前變成冷卻並像阿如那查拉山一樣安頓下來。我希望大家都對此進行思考和冥想，然後我將解釋其他強大的認知。我祝福大家。英文原文：https://www.facebook.com/138595819561610/posts/4451890604898755/ ~尼希亞南達中文小組

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The Vedas

There are four Vedas, the Rig Veda, Sama Veda, Yajur Veda and Atharva Veda. The Vedas are the primary texts of Hinduism. They also had a vast influence on Buddhism, Jainism, and Sikhism. Traditionally the text of the Vedas was coeval with the universe. Scholars have determined that the Rig Veda, the oldest of the four Vedas, was composed about 1500 B.C., and codified about 600 B.C. It is unknown when it was finally committed to writing, but this probably was at some point after 300 B.C. The Vedas contain hymns, incantations, and rituals from ancient India. Along with the Book of the Dead, the Enuma Elish, the I Ching, and the Avesta, they are among the most ancient religious texts still in existence. Besides their spiritual value, they also give a unique view of everyday life in India four thousand years ago. The Vedas are also the most ancient extensive texts in an Indo-European language, and as such are invaluable in the study of comparative linguistics. [The Vedic Guide]

Rig Veda

The Rig-Veda translated by Ralph Griffith [1896] A complete English translation of the Rig Veda. Rig-Veda (Sanskrit) The complete Rig Veda in Sanskrit, in Unicode Devanagari script and standard romanization. Vedic Hymns, Part I (SBE 32) Hymns to the Maruts, Rudra, Vâyu and Vâta, tr. by F. Max Müller[1891] A masterpiece of linguistics and comparative mythology: translations and deep analysis of the Vedic Hymns to the Storm Gods. Vedic Hymns, Part II (SBE 46) Hymns to Agni, tr. by Hermann Oldenberg [1897] The Vedic Hymns to Agni. A Vedic Reader for Students (excerpts) by A.A. Macdonell [1917] An introduction to the Dramatis Personæ of the Rig Veda.

Sama Veda

The Sama-Veda translated by Ralph Griffith [1895] A collection of hymns used by the priests during the Soma sacrifice. Many of these duplicate in part or in whole hymns from the Rig Veda. This is a complete translation. [ MORE ABOUT : SAMA VEDA ]

Yajur Veda

The Yajur Veda (Taittiriya Sanhita) translated by Arthur Berriedale Keith [1914] A complete translation of the Black Yajur Veda. The Yajur Veda is a detailed manual of the Vedic sacrificial rites. The Texts of the White Yajurveda translated by Ralph T.H. Griffith [1899] A complete translation of the White Yajur Veda.

Atharva Veda

The Atharva Veda also contains material from the Rig Veda, but of interest are the numerous incantations and metaphysical texts, which this anthology (part of the Sacred Books of the East series) collects and categorizes. The Atharva Veda was written down much later than the rest of the Vedas, about 200 B.C.; it may have been composed about 1000 B.C. [ MORE ABOUT : ATHARVA VEDA ] The Hymns of the Atharvaveda translated by Ralph T.H. Griffith [1895-6] The unabridged Atharva Veda translation by Ralph Griffith. The Atharva-Veda translated by Maurice Bloomfield [1897] (Sacred Books of the East, Vol. 42) The Sacred Books of the East translation of the Atharva-veda.Selected hymns from the Atharva-veda. [ LEARN MORE ABOUT ALL THE IMMORTAL VEDAS ]

Upanishads

The Upanishads are a continuation of the Vedic philosophy, and were written between 800 and 400 B.C. They elaborate on how the soul (Atman) can be united with the ultimate truth (Brahman) through contemplation and mediation, as well as the doctrine of Karma-- the cumulative effects of a persons' actions. The Upanishads (Sacred Books of the East, vols. 1 and 15): The Upanishads, Part I (SBE 1) Max Müller, translator [1879] The Chandogya, Talavakara, Aitreya-Aranyaka, the Kaushitaki-Brahmana, and the Vajasaneyi Samhita Upanishads The Upanishads, Part II (SBE 15) Max Müller, translator [1884] Katha, Mundaka, Taittirîyaka, Brihadâranyaka, Svetâsvatara, Prasña, and Maitrâyana Brâhmana Upanishads. Thirty Minor Upanishads by K. Narayanasvami Aiyar [1914] Thirty shorter Upanishads, principally dealing with Yogic thought and practice. From the Upanishads Charles Johnston, translator [1889] Translations from the Katha, Prasna and Chhandogya Upanishads.

Puranas

The Puranas are post-Vedic texts which typically contain a complete narrative of the history of the Universe from creation to destruction, genealogies of the kings, heroes and demigods, and descriptions of Hindu cosmology and geography. There are 17 or 18 canonical Puranas, divided into three categories, each named after a deity: Brahma, Vishnu and Shiva. There are also many other works termed Purana, known as 'Upapuranas.' The Vishnu Purana by H.H. Wilson [1840] A primary text of the Vaishnava branch of Hinduism, and one of the canonical Puranas of the Vishnu category. Among the portions of interest are a cycle of legends of the boyhood deeds of Krishna and Rama. H.H. Wilson was one of the first Europeans to translate a Hindu sacred text from the original Sanskrit. His style and annotations are exceptional and very readable. The Garuda Purana translated by Ernest Wood and S.V. Subrahmanyam [1911] A Vishnu Purana with Dantesque descriptions of the afterlife, and details of Hindu funeral rites. The S'rimad Devî Bhâgawatam translated by Swami Vijnanananda (Hari Prasanna Chatterji) [1921] One of the Upapuranas, devoted to the Devi (Goddess). The Devî Gita translated by Swami Vijnanananda (Hari Prasanna Chatterji) [1921] The Song of the Goddess. An excerpt from the S'rimad Devî Bhâgawatam (above) The Prem Sagur (Prem Sagar) by Lallu Lal, translated by W. Hollings [1848] English translation of a popular Hindi retelling of the Krishna cycle, based on the tenth book of the Bhagavata Purana. The Transmigration of the Seven Brahmans translated by Henry David Thoreau [1931] An excerpt from the Harivamsa, a Puranic text, translated by the American transcendentalist philosopher. Kundalini: The Mother of the Universe by Rishi Singh Gherwal [1930] Includes an English translation of the Lalita Sahasranama, the 'Thousand Names of the Goddess,' from the Brahmanda Purana. [ LEARN ABOUT : AYURVEDA ]

Other Primary Texts

The Laws of Manu George Bühler, translator [1886] (Sacred Books of the East, vol. 25) Manu was the legendary first man, the Adam of the Hindus. This is a collection of laws attributed to Manu. The Sacred Laws of the Âryas, Part I (SBE 2) George Bühler translator [1879] (Sacred Books of the East, Vol. 2) Hindu law books written by the sages Âpastamba and Gautama, in the first millenium B.C. The Sacred Laws of the Âryas, Part II (SBE 14) George Bühler translator [1879] (Sacred Books of the East, Vol. 14) Hindu law books written by the sages Vasishtha and Baudhâyana, in the first millenium B.C. The Institutes of Vishnu (SBE 7) Julius Jolly, translator [1880] (Sacred Books of the East, Vol. 7) This Hindu law book contains descriptions of yogic practises, and a moving hymn to the Goddess Prajapati. The Minor Law Books (SBE 33) Julius Jolly, translator [1880] (Sacred Books of the East, Vol. 33) Later Hindu law books written by Narada and Brihaspati about 600 CE. The Satapatha Brahmana A primary source for Vedic-era mythology, philosophy and magical practices. The complete five part Sacred Books of the East Satapatha Brahmana translation is now online: Satapatha Brahmana, Part I (SBE12) Satapatha Brahmana, Part II (SBE26) Satapatha Brahmana, Part III (SBE41) Satapatha Brahmana, Part IV (SBE43) Satapatha Brahmana, Part V (SBE44) The Grihya Sutras, Part 1 (SBE 29) Hermann Oldenberg, tr. [1886] The Grihya Sutras, Part 2 (SBE 30) Hermann Oldenberg, tr. [1892] Ancient Hindu household rites, including fertility, marriage, purity, initiations, and funerals. [ YOU MAY ALSO BE INTERESTED IN : Our Indian Mythology ]

The Epics

The Mahabharata and Ramayana are the national epics of India. They are probably the longest poems in any language. The Mahabharata, attributed to the sage Vyasa, was written down from 540 to 300 B.C. The Mahabharata tells the legends of the Bharatas, a Vedic Aryan group. The Ramayana, attributed to the poet Valmiki, was written down during the first century A.D., although it is based on oral traditions that go back six or seven centuries earlier. The Ramayana is a moving love story with moral and spiritual themes that has deep appeal in India to this day. In addition, a key Hindu sacred text, the Bhagavad Gita, is embedded in Book Six of the Mahabharata.

Mahabharata

The Mahabharata translated by Kisari Mohan Ganguli [1883-1896] Digitizing this unabridged translation of the Mahabharata was a joint venture between sacred-texts and Project Gutenberg. The Mahabharata in Sanskrit The text of the Mahabharata with parallel Devanagari and Romanization Unicode.

The Ramayana

Rámáyan Of Válmíki translated by Ralph T. H. Griffith [1870-1874] The first complete public domain translation of the Ramayana to be placed online. The Ramayana in Sanskrit The text of the Ramayana with parallel Unicode Devanagari and Romanization.

Abridged Versions

The Ramayana and Mahabharata R. Dutt translator [1899] A very readable abridged version of these epics. Indian Idylls Sir Edwin Arnold, translator [1883] More stories from the Mahabharata, rendered in poetry. Love and Death by Sri Arobindo [1921] The popular story of Ruru and Priyumvada from the Mahabharata.

Bhagavad Gita

The Bhagavad Gita, usually considered part of the sixth book of the Mahabharata (dating from about 400 or 300 B.C.), is a central text of Hinduism, a philosphical dialog between the god Krishna and the warrior Arjuna. This is one of the most popular and accessible of all Hindu scriptures, required reading for anyone interested in Hinduism. The Gita discusses selflessness, duty, devotion, and meditation, integrating many different threads of Hindu philosophy. The Bhagavadgîtâ (SBE 8) with the Sanatsugâtîya and the Anugîtâ translated by Kâshinâth Trimbak Telang, (Sacred Books of the East, Vol. 8) [1882] A scholarly prose translation of the Bhagavad Gita with two other similar, less well known, works from the Mahabharata. The Bhagavad Gita in Sanskrit A Unicode presentation of the Gita in Romanized Sanskrit. Srimad-Bhagavad-Gita by Swami Swarupananda [1909] A modern English prose translation of the Gita with commentary. The Bhagavad Gita A modern prose translation of the Gita, sanctioned by theInternational Gita Society.

The Bhagavad Gita Sir Edwin Arnold, translator [1885] A classic poetic version of the Gita.

[ LEARN ABOUT THE 4 YUGAS ]

Vedanta

The Vedântâ-Sûtras (SBE 48) with commentary by Râmânuja, translated by George Thibaut; (Sacred Books of the East, Vol. 48) [1904] The Vedântâ-Sûtras Part I (SBE 34) with commentary by Sankarâkârya, translated by George Thibaut; (Sacred Books of the East, Vol. 34) [1890] The Vedântâ-Sûtras Part II (SBE 38) with commentary by Sankarâkârya, translated by George Thibaut; (Sacred Books of the East, Vol. 38) [1896] The Crest-Jewel of Wisdom and other writings of Śankarâchârya; translation and commentaries byCharles Johnston [1946] Brahma-Knowledge by L.D. Barnett [1911] A short exposition of the Hindu Vedanta philosophy. Select Works of Sri Sankaracharya tr. by S. Venkataramanan [1921] A selection of works by the non-dualist Vedanta philosopher.

Later Texts

The Yoga Sutras of Patanjali by Charles Johnston [1912] This concise work describes an early stage in the philosophy and practise of Yoga. Dating from about 150 B.C., the work shows dualist and Buddhist influences. Required reading if you are interested in Yoga or meditation. The Yoga Sutras of Patanjali Another translation of this classic text of Yoga. The Hatha Yoga Pradipika translated by Pancham Sinh [1914] The oldest extant work about Hatha Yoga, including the full Sanskrit text. Dakshinamurti Stotra translated by Alladi Mahadeva Sastri [1920] Comparing Hindu schools of thought on the nature of reality. The Sánkhya Aphorisms of Kapila translated by James R. Ballantyne [1885] Kalidasa: Translations of Shakuntala and Other Works by Kalidasa, (fifth century C.E.), tr. by Arthur W. Ryder [1914] The master dramas of the 'Shakespeare of India,' including Shakuntala. The Little Clay Cart by Shudraka tr. by Arthur W. Ryder [1905] The earliest Indian drama, a screwball comedy of manners, with a cast of courtesans, kings and scoundrels. Verses of Vemana by Vemana (17th century), tr. from the Telugu by C.P. Brown [1829]Verses of devotion by a Dravidian South Indian poet. Black Marigolds (Caurapañcāśikā) by Bilhana, tr. by Edward Powys Mathers [1919] A free verse translation of Bilhana, an 11th century Kashmiri poet. Vikram and the Vampire tr. by Sir Richard Burton. [1870] Tales of a Vampire Scheherazade. Hymns of the Tamil Saivite Saints tr. by F. Kingsbury and G.P. Phillips [1829] Popular Tamil Hindu devotional poetry by worshippers of the god Shiva. Songs of Kabîr Kabir, tr. by Rabindranath Tagore, Introduction by Evelyn Underhill; New York, The Macmillan Company; [1915] Kabir's mystical and devotional poetry has been found inspirational by people of many different faiths. Kabir tried to find common ground between Hindus and Muslims. Yoga Vashisht or Heaven Found by Rishi Singh Gherwal [1930] Excerpts from the shorter Yoga Vasishta

Modern Books

Relax with Yoga by Arthur Liebers [1960] An introduction to modern Raja Yoga, with photos of asanas. Great Systems of Yoga by Ernest Wood [1954] A review of the Yogic systems. Old Deccan Days by Mary Frere [1868] Ramakrishna, His Life and Sayings by F. Max Müller [1898] The collected words of the Hindu sage from a humble background who transcended arbitrary religious boundaries. The Gospel of Ramakrishna by Mahendra Nath Gupta, ed. by Swami Abhedananda [1907] First-hand accounts of the Bengali holy man who preached the unity of religions. Hindu Mythology, Vedic and Puranic by W.J. Wilkins [1900] A detailed walkthrough of the Hindu Gods and Goddesses. How To Be A Yogi by Swâmi Abhedânanda [1902] A road-map of the Yogic schools. Twenty-two Goblins by Arthur W. Ryder [1912] Indian Fairy Tales by Joseph Jacobs [1912] Indian Myth and Legend by Donald A. Mackenzie [1913] Hindu mythology from the earliest times through the Mahabharata and Rayamaya. Karma-Yoga by Swami Vivekananda [1921] Can work be holy?

Hindu Mysticism by S.N. Dasgupta [1927]

Writings of Sister Nivedita (Margaret E. Noble)

Kali the Mother by Sister Nivedita (Margaret E. Noble) [1900] Sister Nivedita's devotional writings to the Mother goddess Kali. The Web of Indian Life by Sister Nivedita (Margaret E. Noble) [1904] Studies from an Eastern Home by Sister Nivedita (Margaret E. Noble) [1913]

Writings of Rabindranath Tagore

Gitanjali [1913] Saddhana, The Realisation of Life [1915] The Crescent Moon [1916] Fruit-Gathering [1916] Stray Birds [1916] The Home and the World [1915] Thought Relics [1921] Songs of Kabîr [1915] [ LEARN MORE ABOUT THE IMMORTAL VEDAS AT The Modern Vedic ]

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nemethcch · 5 years

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[i] October 1: First Tuesday Tea -- https://www.experiencecolumbus.com/event/first-tuesday-tea/64920/

[ii] October 1: New Red Order: Culture Capture https://www.experiencecolumbus.com/event/new-red-order%3a-culture-capture%3a-terminal-addition-(2019)/64921/

[iii] October 1: Netsuke Dreams -- https://www.experiencecolumbus.com/event/yani-sheng%3a-netsuke-dreams/64668/

[iv] October 3: Shakespeare Among the Suicide Bombers -- https://www.experiencecolumbus.com/event/nushin-arbabzadah%3a-shakespeare-among-the-suicide-bombers%3a-the-turmoil-of-theater-in-modern-afghanistan/65262/

[v] October 4: St Francis Day (Catholic Christian) - Many churches in the United States celebrate the Feast of St Francis of Assisi on October 4 each year to commemorate the life of St Francis, the Catholic Church’s patron saint of animals and the environment..

[vi] October 5: Columbus in Cuba, Cuba in Columbus -- https://www.experiencecolumbus.com/event/columbus-in-cuba-cuba-in-columbus/64933/

[vii] October 7: Voices of Women from Afghanistan -- https://www.experiencecolumbus.com/event/sahar-speaks%3a-voices-of-women-from-afghanistan/65263/

[viii] October 7: Afhgan Refugees Across the Globe -- https://www.experiencecolumbus.com/event/jo%c3%abl-van-houdt%3a-%e2%80%9ckuja-meri%3f%e2%80%9d-(where-are-you-going%3f)%3a-afghan-refugees-across-the-globe/64808/

[ix] October 8: Strategic Culture -- https://www.experiencecolumbus.com/event/natalie-alvarez%3a-strategic-culture%3a-staging-afghanistan-to-simulate-war/65265/

[x] October 8: Dasara (Hindu) - Dussehra (Vijaya Dashami, Dasara, or Dashain) is a Hindu festival that celebrates the victory of good over evil. It is a gazetted holiday in India, which is marked on the 10th day of the bright half (Shukla Paksha) of the month of Ashvin (Ashwayuja).

[xi] October 9: Yom Kippur (Jewish) -Yom Kippur—the Day of Atonement—is considered the most important holiday in the Jewish faith; it marks the culmination of the 10 Days of Awe, a period of introspection and repentance that follows Rosh Hashanah, the Jewish New Year.

[xii] October 10: Angel Bat Dawid and Tha Brothahood -- https://www.experiencecolumbus.com/event/angel-bat-dawid-and-tha-brothahood/64810/

[xiii] October 11: Italian Festival -- https://www.experiencecolumbus.com/event/columbus-italian-festival/58771/

[xiv] October 11: Highball Halloween -- https://www.experiencecolumbus.com/event/highball-halloween/52760/

[xv] October 14: Women and the Dreamwork -- https://www.experiencecolumbus.com/event/kellie-jones%3a-women-and-the-dreamwork/64812/

[xvi] October 14-20: Sukkot (Jewish) - a major Jewish festival held in the autumn (beginning on the 15th day of Tishri) to commemorate the sheltering of the Israelites in the wilderness.

[xvii] October 14: Canadian Thanksgiving (Interfaith) -Long before Europeans settled in North America, festivals of thanks and celebrations of harvest took place in Europe in the month of October. The very first Thanksgiving celebration in North America took place in 1578 in Canada when Martin Frobisher, an explorer from England. in search of the Northwest Passage.

[xviii] October 16: Reelabilities Film Festival -- https://www.experiencecolumbus.com/event/reelabilities-film-festival-columbus-presents%3a-an-evening-of-shorts/64397/

[xix] October 17: Legends and Legacies Award Ceremony -- https://www.experiencecolumbus.com/event/13th-annual-legends-%26-legacies-award-ceremony/64583/

[xx] October 20: Birth of the Báb (Baha'i) - On October 20 of each year, Baha'is around the world celebrate the birth of one of the founders of their faith. The child born on October 20, 1819, in Shiraz, Persia, was of the lineage of the Prophet Muhammad and destined to become the Qa'im, the Promised One of Islam.

[xxi] October 20: Installation of Scriptures as Guru Granth (Sikh) - Today, Sikhs honor the Installation of the Scriptures as Guru Granth. On this day in 1708, the ninth Guru, Guru Gobind Singh, announced that he would be the last in a line of living Sikh Gurus..

[xxii] October 21: Three Films by Madeline Anderson -- https://www.experiencecolumbus.com/event/three-films-by-madeline-anderson/64972/

[xxiii] October 21: Shemini Atzeret (Jewish) - Shemini Atzeret (שְׁמִינִי עֲצֶרֶת—"Eighth [day of] Assembly"; Sefardic/Israeli pron. shemini atzèret; Ashkenazic pron. shmini-atsères) is a Jewish holiday that is a separate—yet connected—holy day devoted to the spiritual aspects of the festival of Sukkot. Part of its duality as a holy day is that it is simultaneously considered to be both connected to Sukkot and also a separate festival in its own right.

[xxiv] October 22: Simchat Torah (Jewish) - It is a joyous holiday that celebrates the Jewish love of Torah and study that is celebrated by taking all the Torah scrolls out of the ark in synagogue and spending the evening dancing, singing, and rejoicing. The scrolls are carried around the sanctuary in seven circles called hakafot.

[xxv] October 24: Intersected Lives -- https://www.experiencecolumbus.com/event/stephen-canneto%3a-intersected-lives-opening-reception/64929/

[xxvi] October 24: A New Vocabulary for Ancient Blackness -- https://www.experiencecolumbus.com/event/a-new-vocabulary-for-ancient-blackness/65285/

[xxvii] October 27: Christ the King (Christian) - Christ the King Day. Instituted during in 1925 by Pope Pius XI, Christ the King Day is a holiday which falls on the final Sunday of the Liturgical Calendar, or on the last Sunday of October as celebrated by traditional Catholics.

[xxviii] October 27: Diwali (Sikh/Hindu/Jain) - Diwali, or Dipawali, is India's biggest and most important holiday of the year. The festival gets its name from the row (avali) of clay lamps (deepa) that Indians light outside their homes to symbolize the inner light that protects from spiritual darkness. In Jainism, Diwali marks the nirvana, or spiritual awakening, of Lord Mahavira on October 15, 527 B.C.; in Sikhism, it honors the day that Guru Hargobind Ji, the Sixth Sikh Guru, was freed from imprisonment. Buddhists in India celebrate Diwali as well.

[xxix] October 28: Jain New Year (Jain) - After celebrating Diwali at the end of Ashwina, Jains celebrate new year on the first day of the following month of Kartika. Ritual of Snatra Puja is performed at the temple. Mahavira's chief disciple Gautama Swami attained keval gyan on this day.

[xxx] October 29: Reformation Day - Protestant Christian- Reformation Day is a Protestant Christian religious holiday in remembrance of the onset of the Reformation.

[xxxi] October 30: The Art of Zhen Shan Ren -- https://www.experiencecolumbus.com/event/the-art-of-zhen-shan-ren-international-exhibition/65270/

[xxxii] October 31: All Hallows Eve (Christian) - Halloween or Hallowe'en (a contraction of Hallows' Even or Hallows' Evening), also known as Allhalloween, All Hallows' Eve, or All Saints' Eve, is a celebration observed in several countries on 31 October; it begins the three-day observance of Allhallowtide, the time in the liturgical year dedicated to remembering the dead, including saints (hallows), martyrs, and all the faithful departed.

[xxxiii] October 31: On the Road to the Pentagon -- https://www.experiencecolumbus.com/event/lesley-ferris%3a-on-the-road-to-the-pentagon%3a-the-great-game-afghanistan/65271/

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theist-vedaas-blog · 7 years

Text

The Vedas

Rig Veda

Sama Veda

Yajur Veda

Atharva Veda

Upanishads

Puranas

Other Primary Texts

The Epics

Mahabharata

The Ramayana

Abridged Versions

Bhagavad Gita

The Bhagavad Gita Sir Edwin Arnold, translator [1885] A classic poetic version of the Gita.

[ LEARN ABOUT THE 4 YUGAS ]

Vedanta

Later Texts

Modern Books

Hindu Mysticism by S.N. Dasgupta [1927]

Writings of Sister Nivedita (Margaret E. Noble)

Writings of Rabindranath Tagore

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itsvipinbaloni · 5 years

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A have always been a great admirer of Gautama Buddha and Swami Vivekananda. Always wanted to be like them. But the irony is, when I was not at all intelligent, atleast I was innocent and now after years, this world has taught me the tricks of the trade to live in this world but in the due process I lost my child like innocence & curiosity. With time, I became that, which I used to hate in others. Every now and then, my conscience shakes me up, stares me right into my eyes and ask me the same age-old question! Is that what you really wanted ? I, running away from reality, keep on doing my daily activities, in hopes of finding that childlike innocence again, one fine day soon. I wonder how beautiful this world would be, if everybody can acquire the much-needed intelligence without loosing their innocence. . . 👉 What do you think about it? Share your views in the comments below 👇👇 . . . . #collection_bw #bnw_captures #awesomebnw #bnw_legit #bnwsouls #bnw_life #bnw_globe #bnwart #bnwtones_flair #bnw_divine #blackandwhitephotography #blackandwhiteisworththefight #blackandwhitehumansphotos #analogmagazine #thetaxcollection #fivesixmag #subjectivelyobjective #bw_perfect #bw_addiction #bw_shotz #bw_photooftheday #bnw_fanatics #taintedmag #bnw_demand #streetphotographyinternational #friendsinbnw #apfmagazine #photocollective #lotsmagazine #gallery_legit (at Mukteshwar-Hill station) https://www.instagram.com/p/BxmKR85hPhx/?igshid=f7do4468n4mg

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renu-m · 7 years

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🌸🌷🌸🌷🌸🌷🌸🌷🌸 SWAMI SHYAMANANDA’S Vision of Babaji, Finding the ‘Autobiography’ and the Guru SWAMI SHYAMANANDA GIRI, HEAD OF YSS until 1971 DAYA MA~~ “I would say that in his own way he was Rajarsi’s Indian counterpart.” In 1946 Shyamanandaji was on a pilgrimage to Rajgir and Bodh Gaya, hallowed by Gautama Buddha’s fervent search for truth and his ultimate illumination there under a spreading Bo tree. Shyamanandaji had spent the greater part of the day meditating under that tree in Bodh Gaya and in walking among the ruins of the temples and monasteries of nearby Rajgir. He retired in the late evening to his room at a government rest-house in Rajgir. Around 2:00 or 3:00 a.m. he was suddenly awakened, and leapt out of his bed as he beheld a beautiful blue light in his room. He recounted the experience: “It emanated from one corner of the room, a deep blue light; then the whole room became filled with light. The blue light in the corner started revolving. A face appeared, then the whole bust, and finally the entire form. The face was so serene, so sweet—oh, so sweet! I thought, ‘Who could it be? Buddha? Shiva?’ No, this divine personage did not have the long pierced ears of Buddha, nor his short curly hair. Neither did he have the necklace of snakes and the long matted hair of Shiva. The face was beautiful and serene like theirs, but the hair was pulled straight back. He spoke to me and gave me a mantra. It was a most wonderful experience. For the next twelve years I was always searching to find that face. “In 1958, I decided I would try to find a quiet ashram near Calcutta where I could retire from responsibilities and meditate. I had heard of Yogoda Math, which was a short distance from Kali temple at Dakshineshwar. I went there and found that it was indeed secluded; not many visitors came, and it was beautifully situated on the banks of the Ganges. I talked with one of the monks about possible accommodations. He told me about the founder and showed me his book, Autobiography of a Yogi. I bought the book and went away. “I was skeptical about a yogi who would write his autobiography, and especially one who had spent many years in the West. But as I casually leafed through the pages, I saw this was no ordinary text–whatever passage I chanced to read rang with spiritual vitality and truth. “But imagine my astonishment when I turned to the page on which Mahavatar Babaji’s picture appears. ‘It is he!’ I exclaimed, ‘the one in the vision, for whom I have been searching these many years! Can it be? or am I only imagining?'” Then he remembered that the monk at Yogoda Math had told him they were making preparations for the visit from America of the president of Paramahansa Yogananda’s society. He also remembered his sceptical reaction: “An American Spiritual leader? And a woman at that? Absurd!” Such were his thoughts. Yet he felt somehow drawn, and within a few days he found himself talking to Sri Daya Mata. “When I came away from that meeting, I knew she had supplied the ingredient that had been missing in my sadhana. I had been following the path of Jnana Yoga, inspired by the illustrious example of Swami Vivekananda; but my own sadhana remained dry and empty. “Ma told me I must cultivate more devotion, more love and longing for God. My heart began to fill and I knew she was right. Strange, that first meeting with Ma was on the very day, twelve years after, of my vision of Babaji in Rajgir; I felt my search had ended.“ Yet doubt waged a battle in his mind. The whole of his life and search would be wasted of he were misled by delusion now. He kept at a distance, coming to the ashram to meditate quietly, and then slipping away. He even tried staying away for long periods of time. But when he came again, the same peaceful assurance crept over him. Sri Daya Mata had already singled him out of the crowds as the one outstanding soul she had thus far met in India who was deeply seeking God. He traveled to Ranchi when Daya Mata went there on her visit to the place in India where Paramahansaji’s work had started with a flourishing boy’s school. There they had many heart-to-heart talks about the work. Daya Mata poured out to him her heartache at finding her Guru’s work in India badly neglected and deteriorated–it was a dying institution. She felt his keen response and understanding. Swami Shyamananda Giri also accompanied Sri Daya Mata’s party to the Yogoda Satsanga ashram of Swami Yukteswar in Puri. If any doubts remained in Shyamananda’s mind, on this trip they were to be dispelled forever… Swami Shyamanandaji (first head of YSS under Daya Mataji) tells of his witnessing a great spiritual experience of Daya Ma that convinced him to take Paramahansaji and YSS as his Guru and spiritual path. Daya Mataji ~~ “I knew it would be impossible to accomplish anything worthwhile for Guru’s institution in India without the support of some staunch, capable devotee who was a native of that country. … Swami Shyamananda has been the very backbone of our work throughout India. And wherever he has traveled in India and abroad in serving the work, he has commanded not only the respect but also the deep love of the people. … Shyamananda was much inspired by the life of our saintly second president, Rajarsi Janakananda. Rajarsi became his ideal, and I would say that in his own way he was Rajarsi’s Indian counterpart.” …Swami Shyamananda Giri also accompanied Sri Daya Mata’s party to the Yogoda Satsanga ashram of Swami Yukteswar in Puri. If any doubts remained in Shyamananda’s mind, on this trip they were to be dispelled forever. Jagannath Temple at Puri is considered one of the holiest in India. It held a special reverential place in Shyamananda’s heart. He had made pilgrimages there many times, and his meditations in its sacred environs had always been blessed deeply. By special concession granted by His Holiness Sri Shankaracharya Bharati Krishna Tirtha, Sri Daya Mata was the first American ever to be allowed to enter Jagannath Temple. Shyamananda was in her party that day.** As she meditated before the altar–on which are images of Krishna in the aspect of Jagannath, Lord of the Universe…she went deep into an ecstatic state, becoming totally oblivious of all around her. Shyamananda related his own experience at that time: “I stood at a distance on one side, against the wall, watching Ma in meditation. Suddenly her form began to disappear into light. I looked at Jagnnath’s image at the altar, then back to Ma, and again at the altar; several times I did this, shaking my head to be sure I was not imagining. I knew they were One! This experience continued for a long time, then gradually Ma’s form began to reappear. After a while she got up and left the temple. As she did so I noticed that she dropped her ochre handkerchief. I wondered why those who were with her did not pick it up. I was extremely reluctant to touch it. In that sacred place, witnessing what I had just witnessed, that handkerchief was a symbol. To pick it up was to commit myself before the Lord, as if picking up her banner. I had never thus committed myself to anyone or any organization. Yet I couldn’t leave it lying there. I looked frantically at the altar and prayed, “Lord, what are you doing? What are you asking?’ Finally I said, ‘What is to be, let it be, O Lord.’ And I picked up the handkerchief and carried it outside to Ma.” Sri Daya Mata had been only dimly aware of dropping the handkerchief, and of sensing his reluctance to pick it up. She also understood it was a symbol. When he handed it to her, it was a confirmation of what she already knew: God had chosen him to help rebuild her guru’s work in India. Since its founding, centuries ago, the temple had been closed to non-Hindus and Westerners. That restriction had been lifted coincidentally with Sri Daya Mata’s visit to Puri. Not long afterward, the restriction again became the rule.] extract from ‘In Memoriam: Swami Shyamananda Giri’ from the SRF Magazine – Fall 1971.

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psychicadviceus · 7 years

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A Basic Intro to Hindu Style Astrology

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A Basic Intro to Hindu Style Astrology

They’re,”Shruti (shown understanding)” and “Smriti (also the practical application of these eternal principles)”. ‘Self-unfoldment’, publication by Swami Chinmayananda).

The Hindu astrology can also be called the Vedic astrology or Indian stone. The Hindu civilization is coupled with astrology, which isn’t unlike the ancient civilizations like the Greece, using its Oracles of Delphi or the Mayan culture, with its broadly cited Mayan calendar.

With the arrival of internet, it’s simply becoming simpler for the contemporary mind to demystify the religious wisdom of the Hindu astrology, which runs throughout the sinews of their civilization.

Among those adventures in analyzing Vedic sciences, is your logic and structure which goes with it. If you’re scientific, Indian scrapbooking can appeal you to examine that, maybe even in its own depths.

But through a small persistence, any one may get familiar with the fundamentals of this Hindu astrology.

The most rational people, have at any stage, wanted we understood what our potential is intended to be. Or, in a much better manner, had we never wished to understand what options of ours could create our very best future? Had we not wanted to understand why and how some scenarios are personally challenging and, whether and if we could turn it all around?

The goal of astrology is to tackle, on our benefit these inner enquiries. Gaining an insight to the way that it serves this function can be helpful and worth the attempt.

Astrology functions on the fundamental assumption that every one people are just one with the cosmos. Thus what happens inside people is reflective of what happens from the celestial bodies – with its own planetary positions, planetary behaviour as well as the constellations. By analyzing the outside purposes, we know to comprehend and work together with our internal world.

The 3 chief elements of this Hindu astrology would be the Nine Planets (Navagrahas: From the Sanskrit language, Nava suggests two, Grahas signify the Planets), the twelve Signals (Rasis), along with also the twelve Houses (Bhavas). “The places of these planets in the houses and signs are depicted in what’s known as the Horoscope.”

It’s important to remember that the Moon takes the job of world from the Hindu astrology. Most of us know that the vital role our thoughts plays in our own lives. Moon is employed from the Hindu astrology as the representation of your mind.

The twelve constellations or the zodiac signs known as the Rasis will also be further divided to twenty-seven (27) components, called the Birthstars (Nakshatras) along with the Lunar mansions. The Birthstar (Nakshatras) of a man or woman is the celebrity in your horoscope in which the Moon is put. Likewise, a single zodiac sign (Rasi) is that the indication where the Moon is located in the chart.

Each one of the Houses united are representative of the whole of their life, together with all its adventures. Its twelve components are somewhat reminiscent of those twelve regions which constitute our life. Every one of the homes belong to one of those four qualities of existence.

Each one of those elements are archetypal energies using exceptional significance attributed to all these. The dynamism of all one of those energies (eg. Earth, Signal, Planetary motion) and how to translate them together with all the connections between these, is what produces the automobile of astrology effective at directing one’s life.

So one can find out about a person’s own life by learning how to interpret the graph. You may even receive a free astrology chart and report on the internet at astroved.com

The Hindu astrology is so completely laid out that’s also called the predictive astrology. As an instance, Gautama Buddha’s father was granted the forecast that his son will either become the king of the planet or a saint.

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