...asampramoshah smritih. Anubhuta is the first wor, and anubhuta is translated as experienced. Experience in Sanskrit is called anubhuti, so anubhuta is called experienced, an experience that you have already experienced. Anu means something that follows or follows upon and bhuta means the element. So anubhuta means that which follows the matter field when consciousness or your personal awareness interacts with the matter field and is the tangible experience. Experience is a result of consciousness interacting with the matter fields, and that is anubhuta. Vishaya is an object of the experience that you have, so in general, they are the five matter fields, but they can also be another pattern of intelligence. One samskara can even have another samskara as its object of experience. Like the drink that I am consuming is a pattern of intelligence, and the personality that’s trying to enjoy it is also a pattern of intelligence. So when you interact with an object, an experience is created out of it. If you dissect everything and look into it, you will find just five matter fields interacting with five matter fields but in reality there are just two different patterns of intelligence interacting with each other, not necessarily just five matter fields. . Asampramoshah means kept inside, not letting go or allowing to escape. That is called smritih, memory. So it says anubhuta which is of experienced, vishaya which is objects of experience, asampramoshah is not letting...
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...The Dharma Sastras The Dharma Sastras are texts in Hinduism that are concerned with the legal precedent or law that is in relation to dharma (Rodrigues, 535). Dharma as it relates to the Dharma Sastra’s acts as a guide to what a Hindu must do in their life to fulfil their dharmic duty. In relation to religious texts for Hindu’s the Dharma Sastras are considered smrti [all texts containing traditions] not sruti [divinely heard or from the gods] an example of these are the Vedas (Banerji, 1). As the Dharma Sastras are smrti which are of human authorship they are not as revered as are the main sruti texts of the Hindu religion. The exact origin of the Dharma Sastras is not known but it is believed that the Dharma Sastras can be traced back to Vedic times. The Dharma Sastras were believed to be written because the Dharma Sutras[texts that contained dharmic law and ...
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...“held accountable in the Sight of Allah” (Zainab). Adulthood in Islam is marked by taking on new religious responsibilities, as opposed to reaching any sort of milestone or performing a celebratory ritual. For those who practice Hinduism, coming of age signifies the maturity to understand familial and societal responsibilities, and it is generally marked by the typical, distinguishable signs of puberty. For Hindu boys, the very first time they use a razor to shave off their facial hair is an indication that they have come of age, and when this occurs, the occasion “is celebrated in the temple or at home with the kesanta samskara” (Pandey). This is a ceremonious and joyous time for the young man and his family. For Hindu girls, entering adulthood is marked by their first menses, and “the community celebrates [her] entrance into puberty with the ritu kala samskara, a home ceremony conducted by the family and close relatives” (Rukmani). During this time, the girl is given and allowed to wear her first sari; after which, her family “invokes the Goddess Lakshmi to bless the young woman with happiness and wealth” (Rukmani). Both young men and women who celebrate this milestone receive gifts and are expected to take vows of chastity until marriage. While these are celebrations, they are also taken very seriously because it is known that adulthood for Hindus is a time in one’s life where they are faced with many important decisions that carry great significance when choosing the right...
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...The Yoga Sutras of Patanjali Introduction, Commentaries, and Translation What are the Yoga Sutras and who is Patanjali? Over fifty different English translations of the Yoga Sutras are extant, standing as a human testament to how Universal Truth is celebrated in terms of a rich diversity. Rather than the common and external type of knowledge (emanating from book knowledge), the following translation and commentary are a result of an intimate familiarity and direct experience both with an authentic yogic tradition and with western culture, psychology, and language that has been refined, tested in fire, and integrated for over thirty five years of intense practice (sadhana). This work is dedicated toward revealing the universal message of authentic yoga that the sage, Patanjali, first wrote down approximately 2000 years ago. Patanjali is not the inventor of yoga, but rather yoga's most popularly known scribe. What has become known simply as the "Yoga Sutras" (sutra means thread) or almost equally as common, as the "Yoga Darshana" (the vision of Yoga), is actually a compendium of an ancient pre-existing oral yoga tradition consisting of both practical advice and theoretical context. The most accepted format of the Yoga Sutras consists of four chapters (called padas) written in the Sanskrit language approximately 2000 years ago in Northern India while utilizing the terminology of the time, i.e., Samkhya philosophical trappings. The dates ascribed to the Yoga Sutras...
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...Hindu and Pregnancy Cultural diversity within the healthcare setting is becoming more prominent and more important on the basis that more and more racial minorities are becoming a part of the Indianapolis community. An important part of being a healthcare provider or a nurse is to provide the necessary understanding of different cultures as the cultures appear in the clinical setting. A culturally competent nurse or student will have the skills and knowledge needed to provide a genuine experience for patients who are of a culture that is different from the average American culture. In cultures such as the Hindu culture, the process of pregnancy is observed much differently than the traditional pregnancy. When approaching care for the pregnant Hindu woman, it would benefit one to be aware the cultures approach for pregnancy, birth and postpartum. The Hindu culture holds standards for specific diets and mentions multiple taboos that should be avoided during the pregnancy. This work will focus on basic Hindu background, the care for the woman throughout pregnancy and specific variables that are important for the healthcare provider to be aware of when caring for a patient of Hindu descent. Geographically, Hindu is the dominant religion of both India and Nepal. It exists in parts of China, Mongolia and much of the Eastern Hemisphere. Today, it is becoming more common that individuals of Hindu descent are settling in the United States. Rodrigues (2006), states that Hinduism...
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...ARIHANTCARDS.COM | THE THREAD CEREMONY | | | | | | Importance of the Thread Ceremony Overview Upanayana is a traditional Hinduism rite of passage that was celebrated to mark the acceptance of a student by the teacher (Guru) and also an individual's entrance to the school. Literally, Upanayana implies the act of leading one thing to or close to another thing. This tradition is based on the fact that, when a child joined the school, it was taken that the teacher was drawing the child towards treasures of knowledge. Hence, the teacher initiated the "second birth" in the child's mind and spirit. The tradition has a lot of popularity in the ancient Sanskit literature of India. However, it varies depending on the region. Significance of the Thread Ceremony The sacred thread is a thin string that is composed of three cotton strands. These three strands have varying significance in different regions. For example, among the Tamil Hindus, the strands represent the Trinity goddesses. The importance of the thread ceremony includes: i. The ceremony is conducted to purify both the mind and the body of the child by pouring the holy water over the child during Uthakashanthi ii. The ceremony is performed so as to receive the blessings from the ancestors just before the festivities of Upanayanam begin iii. The ceremony also ensures that the child has long life and wisdom from the god of fire iv. The ceremony ensures that the child's purity is protected...
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...R AJA Y OGA rajyaeg S WAMI V IVEKANANDA CELEPHAÏS PRESS Issued by Celephaïs Press, somewhere beyond the Tanarian Hills (i.e. Leeds, England), August 2003 E.V. Revised and corrected, November 2003. This work is in the public domain. EACH SOUL IS POTENTIALLY DIVINE. THE GOAL IS TO MANIFEST THIS DIVINE WITHIN, BY CONTROLLING NATURE, EXTERNAL AND INTERNAL. DO THIS EITHER BY WORK, OR WORSHIP, OR PSYCHIC CONTROL, OR PHILOSOPHY, BY ONE, OR MORE, OR ALL OF THESE—AND BE FREE. IS THE WHOLE OF RELIGION. DOCTRINES, OR DOGMAS, OR RITUALS, OR BOOKS, OR TEMPLES, OR FORMS, ARE BUT SECONDARY DETAILS. THIS PREFACE SINCE the dawn of history, various extraordinary phenomena have been recorded as happening amongst human beings. Witnesses are not wanting in modern times to attest the fact of such events, even in societies living under the full blaze of modern science. The vast mass of such evidence is unreliable, as coming from ignorant, superstitious, or fraudulent persons. In many instances the so-called miracles are imitations. But what do they imitate? It is not the sign of a candid and scientific mind to throw overboard anything without proper investigation. Surface scientists, unable to explain the various extraordinary mental phenomena, strive to ignore their very existence. They are, therefore, more culpable than those who think that their prayers are answered by a being, or beings, above the clouds, or than those who believe that their petitions will make such beings...
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...Hinduism Death, Dying and Destiny Ideas about what happens after death, and its connection with how life is lived on earth, is a fundamental part of all religions. Many people accept death as the end of any form of existence. However others argue that death is not the end of life. The Australian Catholic University has held this conference about Death and Dying to address some of the ultimate questions that humans have always asked themselves. This particular seminar will deal with the aspects of death, dying and destiny. The religion that will be investigated around the issue of death, dying and destiny will be Hinduism. Based on the essence of Hinduisms framework and various interpretations of scriptures the basic fundamentals of what is expected of followers in life and death are dictated what expectations are up held and performed. What happens after death, and its connection with how life is lived on earth, is fundamental to every religion. These beliefs and ideas; help people make sense of life, give support and comfort at times of loss and bereavement, and provides purpose to life (BBC; 2014). In Hinduism it is believed that any attempt to permanent happiness in this world is an illusion (maya). Hindus believe that a person’s atman (spirit) is permanent and cannot change while the physical body is permanent (About Religion; 2014). This quote from Bhagavad Gita 2:22 (As a man casts off his worn-out clothes and takes on other new ones, so does the embodied soul cast off...
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...Sikhism: all people are made of the same god. Universal brotherness. Forbids exploitation of others, direct opposition of the caste system. No force unless no choice. The first Guru was Guru Nanak-founder/father of Sikhism. Came out of two prevalent religious forces of his time: Hinduism & Islam. The last Guru: Guru Gobind Singh: 10th guru bestowed the guruship forever to Sikh Holy Scripture, the Guru Granth Sahib. (11th guru: living text: Adi Granth)Guru: teachers/masters. Spiritual person or divine inner voice. Langar: Communal meal served to everyone in Gurdwara. Despite gender and caste. Gurdwara; Place of worship “the Guru’s door” 5 K’s: all outward symbols of the divine word. Kes (unshorn hair means spirituality) Kangha (wooden comb means order) Kirpan (miniature sword, meaning divine grace and order. Kara (Steel Bracelet means allegiance to the guru.) Kachh: short breeches means restraint. Role of women: More egalitarian, but still expected to conduct themselves with family. Still a patriarchal society. Women have contributions to the panth. They can seek initiation into the Kahlsa but must have male counterparts with them. Will participate in langar also. It is egalitarian (democratic, classless, unrestricted). 4 notions of guruship: Eternal guru-god as the true guru/ Personal guru- teacher is guru, channel through which the eternal guru speaks (spiritual successions), not always sons but who is worthy/ Guru Ganth- scripture as guru, scripture...
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...MARMA SHASTRA AYURVEDA BIOENERGETICS MARMA SHASTRA Ayurveda Bio-Energetics Written and Compiled by Michael James Hamilton, LAC Copyright © 2007; Michael James Hamilton, LAC 2nd Edition Copyright © 2011 All rights reserved. Reproduction of any kind without prior written permission of the compiler is prohibited. MARMASHASTRA ©2011 by Michael Hamilton, LAC. www.lotusspace.com ACKNOWLEDGEMENTS I give gratitude to Dr. Suhas Kshirsagar and Dr. Thomas Yarema for their teachings; to my mother for her guidance; my readers for the hope to expand this knowledge; the ultimate reality for always being there even when I do not always realize it. dew rise clouds fall rain wash pain all MAHALO i MARMASHASTRA ©2011 by Michael Hamilton, LAC. www.lotusspace.com This work presents the human bio-energy model (anthropocosm: cosmic human being) as profoundly observed in Ayurvedic medicine. According to ancient Vedic texts (and later through Tantric and Taoist traditions), the energetic, or subtle, body is the foundation of the food, or coarse body, and the bridge between the physical and causal realms. Therefore, the structure of the subtle energetic body provides an intended means for human spiritual development, or evolution (which enables humanity to fulfill its purpose as a conduit between heaven and earth, hence transforming into an entity more subtle, and original). The text’s primary purpose is to present oriental bio-energetic theory, and second, to bridge...
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...Tradition And Modernity In the instinctive mode of western scholars, I had once thought of Tradition and Modernity as individual chapters, each of them thinking about its topic as an entity to be understood in its respective essence and unity. But I have come to understand in perhaps an equally perennial move by western students of Indian culture that these two terms do not in themselves exist. But they do function, dialogically. They work in relation with each other. Modernity functions as an economic and social tool to achieve some wealth, flexibility, and innovation for individuals and groups; Tradition functions, partly and at times largely, as a mythological state which produces the sensation of larger connectedness and stability in the face of shockingly massive social change over the last half-century. One might also say that Modernity is an economic force with social, cultural, and political correlatives; Tradition is a cultural force with social, economic, and political correlatives. Satisfyingly asymmetrical in their relation, they require us, in talking of one, to talk also of the other, just as they induce us to move as nimbly as possible between theoretical abstraction and experiential reality. But their separation is itself part of the mythological drama in current Indian thought, just as their mutual implication is the import of the same ironic smile that brings to an effective close any conversation one hears here about them. And so we take them in turn only...
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...CHAPTER 45 Ahimsa: To Do No Harm Exploring the Cardinal Virtue of Noninjury in Thought, Word & Deed B y S at g u r u S i vaya S u B r a m u n i ya S wa m i H a. manivel indu wisdom, which inspires humans to live the ideals of compassion and nonviolence, is captured in one word, ahimsa. In Sanskrit, himsa is doing harm or causing injury. The “a” placed before the word negates it. Very simply, ahimsa is abstaining from causing harm or injury. It is gentleness and noninjury, whether physical, mental or emotional. It is good to know that nonviolence speaks only to the most extreme forms of forceful wrongdoing, while ahimsa goes much deeper to prohibit even the subtle abuse and the simple hurt. Devout Hindus oppose killing for several reasons. Belief in karma and reincarnation are strong forces at work in the Hindu mind. They full well know that any thought, feeling or action sent out from themself to another will return to them through yet another in equal or amplified intensity. What we have done to others will be done to us, if not in this life then in another. The Hindu is thoroughly convinced that violence which he commits will return to him by a cosmic process that is unerring. Two thousand years ago South India’s weaver saint Tiruvalluvar said it so simply, “All suffering recoils on the wrongdoer himself. Thus, those desiring not to suffer refrain from causing others pain” (Tirukural 320). A similar view can be found in the Jain Acharanga Sutra: “To do harm to...
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...The Search for Self and Space by Indian Dalit Joseph Macwan and African American Richard Wright Vaseemahmed G Qureshi Assistant Professor, Vishwakarma Government Engineering College, Chandkheda A B S T R A C T The subjugation of Dalits in India and Blacks in America is the result of slavery imposed on them in the name of castism in India and racism in America. Writers from these marginalized groups express their revolt against slavery through words. This presentation focuses on one black and one Dalit novel as a manifestation of the quest for self and space. Joseph Macwan comes forward as a prophet of Dalits’ welfare in Gujarat with his Angaliyat (1987) which is a representation of the emerging genre of the Dalit novel. It criticizes systems of internal colonization that exist within the Hindu caste system. Today, Dalits are both asserting their identity and challenging a society that had earlier excluded them, by writing about their lives themselves. Through the protagonist Teeha, the novel succeeds in demystifying ‘dalitness’ and redefining the real freedom of his fellow people. Richard Wright is one of the most acclaimed African American authors of the twentieth century. His Outsider (1953) depicts racial discrimination and the quest for identity. He creates a compelling story with his protagonist Cross Damon, a man of superior intellect who craves for peace and searches for his identity. In this quest, Cross Damon attempts to escape his past and start anew in a...
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...Srimad Bhagavad Gita: A simple rendering by Swami Samarpanananda Srimad Bhagavad Gita : A simple rendering -- Swami Samarpanananda This work is a brief rendering of each chapter of Gita, and is meant to serve as an introductory reading of Gita for interested readers who find it difficult to comprehend the work. Necessary comments and explanations have been added wherever necessary to make it more intelligible. Serious readers, however, are advised to go through the original text/translation, preferably with a commentary. This work takes its interpretation from Sri Shankaracharya's commentary. Introduction Srimad Bhagavad Gita, or more popularly, Gita is the spiritual and philosophical heartbeat of India. The best that India has to give to the world in the fields of wisdom, religion, philosophy and spirituality is Gita. Whatever India has achieved in these area is poetically preserved in Sanskrit in this short work of seven hundred verses in eighteen chapters. The poetic beauty and the philosophical clarity of the work is unparalleled in the history of the world literature. Every Hindu lives and dreams in Gita, and when he dies, he is given a farewell of chants from Gita. Every practising Hindu makes it a point to recite from it daily, every philosophical Hindu tries to study and understand the work, and every mystic Hindu strives to mould...
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...Karma Yoga Karma Yoga A book by Swami Vivekananda Based on lectures the Swami delivered in his rented rooms at 228 W 39th Street in December, 1895 and January, 1896. The classes were free of charge. Generally the Swami held two classes daily- morning and evening. Although the Swami delivered many lectures and held numerous classes in the two years and five months he had been in America, these lectures constituted a departure in the way they were recorded. Just prior to the commencement of his Winter -95-96 season in NYC, his friends and supporters aided him by advertising for and ultimately hiring a professional stenographer: The man selected, Joseph Josiah Goodwin, later became a disciple of the Swami and followed him to England and India. file:///C|/Documents%20and%20Settings/Chitra%20Selv...ivekananda/BooksBySwami/KarmaYoga/KarmaYogaPDF.html (1 of 88)2/25/2007 9:26:35 PM Karma Yoga Goodwin's transcriptions of the Swami's lectures form the basis of five books. CHAPTER 1 Karma in its effect on character file:///C|/Documents%20and%20Settings/Chitra%20Selv...ivekananda/BooksBySwami/KarmaYoga/KarmaYogaPDF.html (2 of 88)2/25/2007 9:26:35 PM Karma Yoga The word Karma is derived from the Sanskrit Kri, to do; all action is Karma. Technically, this word also means the effects of actions. In connection with metaphysics, it sometimes means the effects, of which our past actions were the causes. But in Karma-Yoga we have simply to do with the word Karma as...
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