Of all works consisting of sacrifices, or rituals, or control of conduct, or harmlessness, or liberality, or the study of the Vedas; this alone is the highest (duty) that one should see the by yoga.— Yoga YajnavalkyaLike 's, the Yoga Yajnavalkya describes the eight components of yoga; however, it has different goals. The text contains additional material that is not found in Yogasutras, such as the concept of.
The Yoga Yajnavalkya contains one of the most comprehensive discussion of yoga components such as the, and.The text was influential in the development and practice of the yoga traditions of India before the 12th century. Contents.Author The text is attributed to Yajnavalkya, a revered Vedic sage in. He is estimated to have lived in around the 8th century BCE, and is associated with several other major ancient texts in Sanskrit, namely the, the, the, the named, Vriddha Yajnavalkya, and Brihad Yajnavalkya.
He is also mentioned in the and the, as well as in ancient texts such as the Isibhasiyaim. These references to Yajnavalkya in other texts, in addition to the eponymous Yoga Yajnavalkya, may be to different sages with the same name.The actual author of Yoga Yajnavalkya text was probably someone who lived many centuries after the Vedic sage Yajnavalkya, and is unknown. Ian Whicher, a professor of Religion at the, writes that the author of Yoga Yajnavalkya may be an ancient Yajnavalkya, but this Yajnavalkya is not to be confused with the Vedic-era Yajnavalkya 'who is revered in Hinduism for Brihadaranyaka Upanishad'.David White, a professor of Comparative Religion at the, suggests that the author – a 9th- to 12th-century South Indian with the name of Yajnavalkya – was 'the author of two works that combined the eight part practice with teachings on Hatha Yoga and Vedanta Philosophy': the Yoga Yajnavalkya and the Yogi Yajnavalkya-smriti. This issue has since been clarified in a 2017 study of the two works.According to Dominik Wujastyk – a scholar of Sanskrit literature, Indology and the history of Yoga philosophy and practice, the Yoga Yajnavalkya is an early text on yoga. Many versions of its manuscripts have been discovered, with two pre-10th-century CE palm leaf manuscripts in Sanskrit, while many more versions have been found in other regional languages of the Indian subcontinent. The original text is likely many centuries older.
The variations between the manuscripts suggest that this text was compiled and revised by multiple authors. Chronology. Yoga Yajnavalkya defines and describes as an essential part of yoga.The Yoga Yajnavalkya (or Yogayajnavalkya) text is structured as a conversation between a man (Yajnavalkya) and a woman (Gargi), in the presence of an audience. It is organized into twelve chapters, and cumulatively contains 504 verses.The text opens with a discussion of virtues and lifestyle of a yogi, with 70 verses in the first chapter dedicated primarily to Yamas and 19 in second dedicated to. The yoga postures with breathing and cleansing exercises are described in 149 verses of the third through seventh chapters, wherein the text asserts that these yoga exercises help the yogi master his senses and achieve awareness of his body.discussions start in the eighth chapter of the text, where 40 verses discuss how to start and develop meditative practices with the help of and resonating sounds, followed by 44 verses in the ninth chapter for advanced meditation that is reflective on one's mind, Vedana (feelings) and nature of one's Atman (self, soul). The text dedicates 23 verses in the tenth chapter on samadhi (concentration) to become aware of the equality of one's Atman and Brahman (Universal Ultimate Reality, God).The final sections of the text discuss the need for a (teacher) along with the duties of a yogin, and what to do when one realizes one has made a mistake.
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The last chapter briefly discusses the kundalini, the benefits of yoga and the nature of calmness, contentedness in one's mind and consciousness. Contents The text opens with reverence and introduction for Yajnavalkya and Gargi, and then gives its purpose: 'to disclose the nature of yoga'. In verses 10 to 19, Gargi remarks that yoga has been called the best, and asks Yajnavalkya to explain yoga to her. Yajnavalkya agrees, but first attributes his knowledge to the Hindu god who taught him this jnana (knowledge) and karma (works). Knowledge and Varnas Yajnavalkya states that there are two paths to attain knowledge. One path is Pravritti-karma, wherein a person is driven by desire and a craving for rewards, forms his will, and then uses his knowledge to act out his free will. The second path is Nivritti-karma, wherein a person is not driven by desire and does not crave for rewards, but he uses his knowledge in his works in a detached way.
The Pravritti-karma path is the cause for suffering and rebirth, while the Nivritti-karma is liberating and practiced by those who want to end suffering and rebirth. The essence of knowledge is yoga, which has eight Anga (parts, accessories).— Yoga Yajnavalkya 1.44–1.47Verses 1.27–40 are a non-yoga commentary on the duties of four social classes – this section is missing in manuscripts of Yoga Yajnavalkya that contain 460 verses. The commentary presents two theories on the duties of the four in terms of ashrama dharmas of,. One theory allows only the, and to enter Brahmacharya and study the Vedas, and the other states that can also enter Brahmacharya.Neither theory is recommended, and according to Bhattacharya's translation it adds that all four varnas are required to 'pay off the debts owed to the sages, men and gods' by practicing, procreating offspring and performing karma. All four social classes should strive for Nivritti-karma (work without craving for rewards). According to Desikachar's translation, yoga is open to all, without restrictions to varna or gender.Verses 1.41–49 state that 'karma with knowledge is the means to liberation'. Yoga is the essence of this knowledge, and it has eight components: Yama, Niyama, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.
Yamas: virtuous restraints of a yoga student. Further information:The chapter 2 begins with a list of ten Niyamas (the Observance, Do-these list, positive duties), followed by an explanation of each in the rest of the chapter. The list is again longer than the list of five found in Patanjali's Yogasutras, but similar to those found in the Shandilya and, the, and verses 552 to 557 in Book 3 of the of Tirumular, in the sense of positive duties, desirable behaviors and discipline. The text describes the following eight yoga in chapter 3 – Swastika, Gomukha, Padma, Vira, Simha, Bhadra, Mukta and Mayura.Chapter 3 is short, and opens with a list of eight asanas (postures), followed by the description of each one.
The asanas are of two types: one set is for meditative contemplation, and the other for cleansing the body. Both are said to be important in the journey of yoga. Different asanas focus on different organ groups. Of the eight asanas, the text discusses two variations each for the Swastikasana and the Mukta Sirsasana in verses 3.3–5 and 3.13–14 respectively, with claims that each asana helps cleanse the body when these are practiced with Yamas and Niyamas.Cleansing asanas are those that when practiced for short periods of time help the body prevent or correct internal imbalances and tone inner organs; while meditative asanas are those postures, either sitting or standing, that one can maintain steadily and comfortably for extended periods of time. In both, a proper posture is achieved when one can combine relaxed steadiness with deep breathing exercises. Such comfortable and stable asanas are necessary for cleansing of the Nadi (blood vessels) through the Pranayama stage of yoga. This view is shared by other yoga texts, such as in verse 5.2 of.
The Padmasana is esteemed for both cleansing and meditative contemplation. A theory of human body and inner fire Gargi inquires in chapter 4 about the nature of Nadis, the human body and how vital airs function in it. Yajnavalkya begins his reply by asserting that the height of every adult human being is about 96 times the width of his or her Angula (thumb).The Prana (breath, vital air) of the body is dispersed within and outside the body. The first aim of yoga is to become aware and control this vital air, to be equal to or lower than the inner fire within one's body. This inner fire resides in the middle part of the body, and he calls it the Nabhi (center) and a.
This is the residence of the Jiva, and the vital air nourishes it from below while one is alive. Just above this Nabhi is the kundalini which normally is dormant. Yoga awakens her, by bringing vital air and heat to her.Verses 4.26–35 state that the human body has fourteen nadis (blood vessels), of which three are primary.
Sushumna (Sanskrit: सुषुम्णा) is the most important, as it extends all along the spinal cord and reaches into the head, sustaining the whole body. Vishnu is the deity whose power propels Sushumna according to verse 4.31. On both sides of the Sushumna reside the Ida and Pingala vessels, the former connected to the moon and the latter to the sun.
These three drive the three (forces behind the innate character) of a being, with Sushumna driving Sattva (goodness), Pingala driving the Rajas (action), and Ida driving the Tamas (destructiveness). These primary vessels are connected to numerous channels inside the human body, which pervade the whole body, and nourish it.When one inhales or exhales, according to verses 4.47–65, the Nadis are loaded with vital airs. There are ten types of vital airs, corresponding to different stages of breathing, and they are named Prana, Apana, Samana, Udana, Vyana, Naga, Kurma, Krikara, Devadatta and Dhananjaya.
These affect the Nadis in different ways, and how the body functions and what the balance of organs within the body is, depends on food one takes in and how well inhalation and exhalation are able to deliver the vital airs to various body parts.The body interacts with nature, and removes liquids and excretes waste through nine holes. The aim of pranayama (breath control) is to purify the channels and nourish the inner body with vital airs. This benefits a yogi and yogini in preventing and curing diseases, as well as preparing the mind for meditation. Breath control and meditation for self-purification. Solitary and quiet locations are recommended for Yoga by the text in chapter 5.Chapters 5 and 6 discuss the means of cleansing the body and mind. The first ten verses of chapter 5 summarize and restate the need for always practicing virtuous self-restraints (Yamas), observances (Niyamas), avoiding anger against anyone or anything, truthfully following Dharma, respecting and learning from the Guru (teacher), and pursuing the proper goals of life without craving for rewards of one's action.
Location for yoga Solitary places are the best venues for yoga. A matha (hut) in a forest is ideal, but any private place that is free from distractions, high winds or intense sunshine is a good location for yoga. Either a pad made of kusha grass or a solid ground with deer skin mat on it, is desirable. Yoga can be learned, with the help of a teacher, within three to four months if practiced six times a day. If frequent practice is not possible, yoga can be mastered over a period of three to four years. Mastering the breath The text dedicates the largest number of verses to the discussion of breath and breath exercises.
The essential nature of breath control is the union of Prana and Apana.— Yoga Yajnavalkya 6.1Yajnavalkya dedicates significant amount of text to explain the art of mastering each stage of breathing, that is inhalation, exhalation and stoppage between the two. Each stage is discussed in terms of its nature, speed, duration, depth on its own and relative to the other stage of breathing, regulating these at will during asanas meant for cleansing body or mind. In order to keep time for each stage without distraction, he recommends silently reciting time-measured or sound beats to help measure each stage and thus establish progress during the yoga. The mantras for internal time measurement mentioned include Pranava , Gayatri with Vyahritis, or Gayatri with Siras.The text classifies three levels of breath regulation, namely Puraka (पूरक, satisfying), Kumbhaka (कुम्भक, prominent) and Rechaka (रेचक, purging). The Puraka exercise is shortest and counts twelve moments ( matras, music beats); the Kumbhaka is medium and stretches over twenty-four moments, while the Rechaka is highest lasting thirty-six moments.
The text then describes various combinations of Puraka, Kumbhaka and Rechaka in various asanas for the purposes of energizing the Nadis and cleansing the body, asserting that, when mastered, Prana, Apana, Samana, Udana, Vyana and other vital airs help gain endurance, calmness, measured speed, ascension and inner healing. The text says that Pranayama exercises have therapeutic powers. Yajnavalkya describes Sanmukhi mudra, Kevaka kumbhaka and Sahita kumbhaka in chapter 6, asserting that the best exercises are those that make one feel lightness in the body and relaxation in the mind. Meditation Chapter 7 discusses the fifth limb of yoga, Pratyahara, which it says is of five forms. This stage is one where the focus of the mind shifts from external stimuli received by sensory organs to various levels of internal awareness. The theory of Marma (joints) is presented, and 18 vital points inside one's body are listed that can be used as focal points to help initial stages of the meditative exercises.Verses 1–10 of chapter 8 elaborate on the practice of Dharana or meditation to train the mind in the consciousness of the self. The five elements in the universe correspond to five body functional systems, and that systems are gods residing within the human body.
The next level of meditation is to fix one's undistracted attention to these five, while simultaneously performing the breath exercises mastered in the previous step.The five deities are addressed by chanting the five letters or syllables ( Bijamantra which are the sounds of the Chakras) which are laṃ ( लं), vaṃ ( वं), raṃ ( रं), yaṃ ( यं), and haṃ ( हं) to become one with Parameshvara (God). Verses 8.11–15 state that a yogin should practice meditating on these respective body systems as deities, with the help of Om mantra, as this leads to dissolution, and realization of the Brahman-Purusha. After mastery is achieved with the aid of envisioning the five deities within one's body, the text mentions that the yogin overcomes three Dosha (दोष, faults).
The chapter ends by reminding the yoga student to not forget the daily duties and works, the virtuous self-restraints (yamas) and virtuous observances (niyamas) as he gains mastery to this level of yoga.Chapter 9 discusses Dhyana limb of yoga. Dhyana can lead to freedom or bondage, depending on how and what one concentrates on. Freedom comes from realizing the oneness of individual self with the universal self. The Nirguna (non-qualified, attribute less) form of meditation is best suited for those who have mastered the vital airs as well as all the Asanas with inner awareness of Marmans (vital points) and Nadis (blood vessels). These yogins and yoginis can abstract, feel the Self within, and should meditate on 'I am Brahman, who is all pervasive, all embracing, all perceiving and full of bliss'. Reflective meditation is the direct feeling ( Vedana) of one's own self through the mind. It is either qualified ( Saguna) or non-qualified ( Nirguna).
Qualified meditation are five, of which three are the best. Non-qualified is of one kind only.— Yoga Yajnavalkya 9.1–3The Saguna meditation, that is qualified and with attributes, is for those who need a concrete symbol such as a, or a visualization aid.
They should think of the identity of their lotus heart having eight petals with the highest self visualized as Vasudeva, or Purushottama. The meditation should concentrate on one's own identity with this image of imperishable highest self. This is the path to the state of Vaishvanara, or qualified Dhyana.The text suggests variations to the Saguna meditation, such as perceiving the union of a golden disc with four-faced golden Purusha, imagining a lustrous inner self inside oneself and then oneness with it, and other variations. Verses 9.43–44 state that the inner self, whether meditated upon as Nirguna or Saguna, is one and the same.
Concentration. Concentration ( Samadhi) is the state of equality of both the individual self and the highest self. It may also be defined as the abiding of the inner self in Brahman.
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In concentration the individual self and the supreme self become one.— Yoga Yajnavalkya 10.1–5Chapter 10 states meditation practice perfects one's ability to concentrate, wherein the object one concentrates on becomes the one of attachment, of oneness and one feels one's identity with it. Verses 10.6–15 suggest that one must concentrate on self as the supreme self, oneness with Brahman in everything, and this process of attachment of one's individual self to the supreme self leads to oneness and liberation.Verses 10.19–23 advise that those who seek liberation in life or after death, should do yoga and reach the stage of Samadhi wherein one fixes one's mind on the supreme self.
This is recommended for those in their advanced years and seekers of inner liberation and peace. Yajnavalkya suggests to Gargi that she should meditate on the self in her through yoga, and thus attain. Dharma of a yogin, Astanga yoga. Chapter 12 of the text summarizes yoga and meditation, and adds an explanation of.Gargi, in chapter 11 asks Yajnavalkya whether a yogin in the state of Samadhi needs to perform Vedic duties. He replies, 'No, any one in the state of yoga need not do Vedic duties', because that state is the goal.
However, anyone who leaves the state of Samadhi must perform duties because 'no living being can survive without performing any actions'. All duties should be performed until the end of one's life, when the self unites with the supreme self. Gargi then asks Yagnavalkya to summarize the eight components of yoga. The theory of kundalini In the first 47 verses of chapter 12, Yajnavalkya elucidates Siddha yoga and Kundalini. The aim of these yogic exercises, according to verses 12.1–4, is to reach the 'internal fire' with Prana (life force, breath energy); these should be performed three times daily for ten days. With the vital air under control through the yoga, the yogin realizes signs of progress such as a relaxed state of body, manifested divine sound or inside.
Verses 12.10–14 state that this Kundalini fire is situated in the navel, and should be meditated upon by breathing exercises. This warms up the Kundalini, awakening her, and the warmth glows through the entire body, and at this stage the yogin must draw the breath above the navel. In the citadel of Brahman (heart), there resides the individual self (Atman) who is nothing but Brahman deluded.— Yoga Yajnavalkya 12.22Yagnavalkya explains that warm air inhaled passes to the via the navel which helps in curing diseases. When hot air is retained in the heart it is the stage when it makes entry into the, the thousand petaled lotus, that then emerges in an inverted form. When the vital air is held in the abode of Brahman (Atman), which is the heart, according to verses 12.15–22, the fire located in the region of, which is between the eyebrows glows. These exercises, which stimulates the heart with vital air and fire, lead to the perception of light internally and externally. At this stage one should behold with the mind's eye, the fire-like glowing moon in the forehead, and meditate on the inner self in the (mind).Verses 12.23–31 state that the, which is the subtle body that is not visible, glistens in the central region of the body or the heart or the forehead.
This shining (force, energy, power), translates Bhattacharya, is realised by the knower of Brahman through his concentrated vision. Atman is perceived when the mind located in the space between the eyebrows, becomes free of all distractions and activities. In this state, the yogin becomes aware of self within, and in the sages, in and others. If dissolution of the mind in the space between the eye brows does not occur, the yogin should envision absolute bliss, alternatively the full moon inside the mouth. This helps the mind dissolve away distractions and activity, helping it reside in Vishnupada or the Akasha (sky), and brings the yogin closer to moksha or liberation.
This is a stage where the feeling of liberation and bliss begins to emerge, the goal of the practice of yoga.Brahman is the origin of all, it is all that exists and all that into which it will dissolve back, and the Vedas teach that this Brahman resides in the heart of a person. It is, translates Bhattacharya, 'subtler than the subtle, greater than the great' and is perceived with the cleansing of one's mind and intellect, one achievable with breathing exercises, sacred sound exercises and yoga. Epilogue Following the complete exposition of all the principles of yoga, Yagnavalkya leaves for a secluded place to continue his meditative contemplation, while Gargi forsakes her world, retires to a forest hermitage, and seeks refuge in the practice of yoga. Translations Two English translations of the complete text are known, one by Desikachar and the other by Mohan, while Bhattacharya has published a condensed summary of the twelve chapters. Part of on.
Laghu Guru Upanishad by Gurprasad SummaryModern life is very competitive and stressful; only a thoughtful few want to rid themselves of constant worries and find a way to live a life of real happiness. Teachings of Sri Sivabala Yogi contained in Laghu Guru Upanishad are especially relevant for such people. There are many grades of aspirants; some just want to lead a peaceful life, some want a lower type of salvation and a few blessed ones who desire total freedom by realising their true natures. Ultimate liberation is attained only if one knows the absolute Self (or Reality or God). No matter what ones goal is, the Gurus teaching given in Laghu Guru Upanishad, if practised sincerely, offers hope to everyone to attain ones desired end. The book is set out in question and answer format.
The questions, asked by Gurprasad, have been framed from an aspirants point of view. Questions and doubts like these arise in the minds of all those who want to follow a spiritual path. The Guru has given answers that are suitable for ease of understanding by beginners as well as more advanced aspirants. In doing so, the Guru has adopted a rational approach suited to the modern generation and covers all well-known paths to realise the Truth. Sri Sivabala Yogis basic teaching deals with control of mind and it does not advocate any religious beliefs. Mind is the cause of ones suffering and unhappiness and it also has the power to get rid of them.
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Bookish knowledge is of no avail unless it is practised. Every reader of this book can attain his or her desired spiritual object, provided its teaching is put into effect through earnest effort.
The wisdom of Vāsiṣṭha: a study of Laghu Yoga Vāsiṣṭha from a seeker's point of view by Raghunandan SummaryYogavasistha or Yogavasistha Maharamayana has been a guide book to earnest Sadhakas, all over the country. The popularity of this book appears to be due to the fact, that it is a happy combination of terse Upanisadic thought clothed in the story form. A scripture becomes relevant, when it gives the truths of the Upanisads, using a common man's language with illustrative stories, helps a beginner as well as an advanced seeker.
It is believed by some that Sage Valmiki wrote the Ramayana for the purification of mind and to create a mood of seeking in the society. It is well known, that the story of Sri Rama, gives an exemplary ethical and moral behaviour in an individual, and a glimpse into the ideal culture, through the description of Ayodhya. For only on a strong ethical and moral foundation can one hope to build the super-structure of spirituality. Attempt has been made to cover all the stories in six Prakaranas. This book is a study by a seeker, and an attempt to present the philosophy, and practical hints contained in the book, to fellow seekers who are not very familiar with Sanskrit.
It is essentially meant for inspiring the seekers to take up the study of the original text, which is a mine of practical wisdom. The essays contained herein, are glimpses into the meditations on the golden verses and their connection and relevance in our day-to-day life. Consequently, the interpretation and the perspective is not really meant for scholastic pursuits.
Powerful Prayers in the War Room by Daniel B. Lancaster SummaryAs Christians, we often struggle to find the words to speak in the presence of God Almighty. Praying to God may feel foreign or like a ritual, and adding to that frustration, we worry that God isn’t listening. Even if He hears, will He reply? This book will show you that God not only listens but also answers.
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He is waiting to provide an outpouring of blessings, if only you will ask Him. God wants you to be a prayer warrior and will help you. Lalita Sahasranama by Munindra Misra SummaryLalita Sahasranama Stotra in Brahmanda Puran be, Given to Rishi Agastya by Lord Hayagriva certainly, Hayagriva an incarnation of Lord Vishnu does be, He who the storehouse of complete knowledge be.
1 Agastya, sad with ignorant, pleasure seekers be, Worshipped Devi Kamakshi - revered Devi Shakti, Pleading for a solution to uplift masses clearly, Hayagriva appeared, advised him, worship Devi. 2 Lalita Sahasranama stotra the best way does be, To attain both spiritual, material upliftment truly, Conveyed by sage Vyasya Maharishi certainly, By vagdevatas under Laita's direction definitely. 3 Other Sahasranamas composed by Vyasa Maharishi, Hayagriva has taught thousand Lalita names holy, Lalita Sahasranama also Rahasya Nama Sahasra be, Phala Stuti the effect of chanting it unquestionably. Reviving Hinduism by Prakasarao Velagapudi Ph D SummaryOver the years, Hindus have slowly forgotten the amazing treasures that are hidden in the land of Bharath. Satarudriya: Vibhuti Or Shiva'S Iconography by C.
Sivaramamurti SummaryThe present book on ‘Satarudriya: Vibhuti of Siva’s Iconography’ is not only the text from the Krishnayajurveda Taittiriya Samhita with its translation but is a discussion of the epithets and their significance in the context of the iconographic concepts associated with Siva and the importance of this Vedic text in understanding the immanence of the Almighty conceived as Rudra. These discussions are illustrated by a bunch of chosen examples of art that form the plates accompanying the text. After a brilliant academic career C.
Sivaramamurti entered the Museum profession as Curator for Archaeology in the Madras Museum. He then joined the Archaeological Survey of India as Superintendent, Archaeological Section, Indian Museum, Calcutta, whence he came over to the National Museum as Keeper and rose as Assistant Director and finally became the Director.
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Closely associated with the International Council of Museums he was in its executive committee and was Chairman of the Indian National Committee of ICOM. Swamiji's Treasure: God Realization & Experiences of Shivabalayogi by Thomas L. Palotas SummaryShivabalayogi meditated in samadhi (God consciousness) from age 14 to 26 to become one of the world’s great yogis of the 20th Century. He traveled extensively in India, Sri Lanka, England and the United States. His only teaching was to encourage meditation. 'Swamiji's Treasure' is a comprehensive and detailed biography of Shivabalayogi, including all available recorded conversations with the great Yogi, experiences of over a hundred devotees, and over three hundred sixty photographs, many on color. Dattatreya: The Immortal Guru, Yogin, and Avatara by Antonio Rigopoulos SummaryPresents the multi-faceted Hindu deity Dattatreya from his Puranic emergence to modern times.
This book presents the multi-faceted Hindu deity Dattatreya from his Puranic emergence up to modern times. Dattatreya's Brahmanical portrayal, as well as his even more archaic characterization as a Tantric antinomian figure, combines both Vaisnava Saiva motifs. Over the course of time, Dattatreya has come to embody the roles of the immortal guru, yogin and avatara in a paradigmatic manner. From the sixteenth century Dattatreya's glorious characterization emerged as the incarnation of the trimurti of Brahma, Visnu, and Siva. Although Maharastra is the heartland of Dattatreya devotion, his presence is attested to throughout India and extends beyond the boundaries of Hinduism, being met with in Sufi circles and even in Buddhism and Jainism via Nathism. The scarce attention which most Western scholars of Indian religions have paid to this deity contrasts with its ubiquitousness and social permeability.
Devotion to Dattatreya cuts through all social and religious strata of Indian society: among his adepts we find yogis, Brahmans, faqirs, Devi worshippers, untouchables, thieves, and prostitutes. This book explores all primary religious dimensions: myth, doctrine, ritual, philosophy, mysticism, and iconography. The comprehensive result offers a rich fresco of Hindu religion as well as an understanding of Marathi integrative spirituality: precisely this complexity of themes constitutes Dattatreya's uniqueness. 'I learned a great deal from this book.
Although I had known about Dattatreya as an important figure in Hinduism, I had never realized the richness and complexity of this truly Protean deity. As Rigopoulos notes, Dattatreya has been largely neglected by scholars, and this book makes you wonder why, since he is so intriguing. I suspect that this will become a classic in its area, since there really is no comparable work which does so much relating to Dattatreya.
In a way, to read the history of Dattatreya as presented by Rigopoulos is to engage the history of Hinduism! Virtually all of the major historical phases and issues are there, from the Vedic period up to the last decade.' - Glen Hayes, Bloomfield College.
Aptavani 09 by Dada Bhagwan Summary“Aptavani 9” is the ninth in a series of spiritual books titled “Aptavani”. In this series, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan addresses age-old unanswered questions of spiritual seekers.
Dadashri offers in-depth answers to questions such as: “What is the definition of ignorance, the definition of self awareness, and the definition of freedom – and are they all related?”, “What are the signs of spiritual awakening?”, “If I gain spiritual power from spiritual practices, is that dangerous to my spirituality in any way?, “What is liberation, or moksha?” For those wanting to know how to become more spiritual, or desirous of attaining moksha, Dadashri explains that certain pitfalls must be avoided in the process of spiritual development. He describes how, in spirituality and practice, one must be careful not to fall into a lack of awareness. From understanding “Who am I?” and attaining knowledge of Self, true spirituality unfolds within, which supports a spiritual life leading to ultimate liberation. Talks With Sri Ramana Maharshi by Nesma Books India,Sri Munagala Venkataramiah SummaryFirst published in the year 1955 this book became so popular that it had to be reprinted ten times. People from all walks of life and of all faiths used to visit Sri Ramana Maharshi and ask questions covering every aspect of the spiritual search and every problem troubling the human mind.Maharshis answers gently led the questioner to the correct solution,each question answered according to the questioner's own level of spiritual developnent.People used to get their doubts dispelled their hearts suffused with peace and their beings uplifted in his presence.This book is a truthful chronicele of such happenings. Contributions to the History of Indian Mathematics by Gerard G. Srinivas SummaryThis volume consists of a collection of articles based on lectures given by scholars from India, Europe and USA at the sessions on 'History of Indian Mathematics' at the AMS-India mathematics conference in Bangalore during December 2003.
These articles cover a wide spectrum of themes in Indian mathematics. They begin with the mathematics of the ancient period dealing with Vedic Prosody and Buddhist Logic, move on to the work of Brahmagupta, of Bhaskara, and that of the mathematicians of the Kerala school of the classical and medieval period, and end with the work of Ramanaujan, and Indian contributions to Quantum Statistics during the modern era. The volume should be of value to those interested in the history of mathematics. Mind Full to Mindful: Zen Wisdom From a Monk's Bowl by Om Swami SummaryMany of us struggle to remain calm during the day or to fall asleep at night. Our restless, treacherous minds make us feel good one moment and terrible another. From where do negativity and anguish engulf us and how do we go about being serene and peaceful? Zen shows us the art of attaining that inner quietude without rituals or dogma.
It is about seeing beauty, bliss and truth in our everyday lives. Driving to work or washing the dishes, every act could easily be meditation. Based on the original Zen teachings, this beautiful book offers a life-changing perspective on life itself.
Bestselling author of many transformational books, Om Swami shares with you the art of happiness with plenty of humour, stories and wisdom as he takes you on a journey from being mind full to mindful. The Ashtavakra Gita by Baij Nath (Lala ). SummaryThis work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations.
Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Lord Dattatreya is the incarnation of the Holy Trinity consisting of Lord Brahma, Vishnu and Shiva. He thereby has the combined qualities of the Trinity.
He is considered as the Guru of all Gurus. This incarnation of the Creator, the Protector and the Destroyer is said to be very kind to his worshipers and bless them with all they need. Lord Dattatraya is normally portrayed with a cow representing Bhoomi Devi (Mother Earth) and four dogs at his feet representing the four Vedas. Dattatreya has three heads symbolizing the unity of Brahma, Vishnu and Shiva. He also represents the time (past, present and future) and the 3 main aspects of the Universe (creation, preservation and destruction). Lord Dattatreya was born to Sage Atri and Anasuya because of the boon she received from the Trinity who tested her. They begged Anasuya who was well known for her chastity for alms and requested her to prepare and serve food for them after being naked.
As it is considered wrong to turn guests away and Guests are considered as god she agreed to the request. But the power of her chastity was such that the Trinity had to turn infants to be fed by her. Lord Brahma, Vishnu and Shiva was extremely pleased by her that they showed their original form and blessed Anusuya that she will give birth a son who will be the embodiment of the three Lords. The word Datta means ‘Given’.
As he was given as a son to the sage couple Atri and Anasuya, he is also known as Atreya.