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Journal articles on the topic 'Bhakti yog'
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Artana, I. Wayan, I. Ketut Suda, and I. Wayan Winaja. "Achieving physical and spiritual happiness on bhakti yoga." International journal of linguistics, literature and culture 5, no. 4 (July 31, 2019): 7–18. http://dx.doi.org/10.21744/ijllc.v5n4.685.
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The current paper discussed two points of view, namely; first, analyze critically the methods used to internalize bhakti yoga devotion to followers. Second, to critically analyze the implications that have arisen after the establishment of bhakti yoga ideology. These are very interesting to study because practically bhakti yoga provides “convenience” in achieving physical and spiritual happiness. That is, taking a way that does not twist can accelerate to religion destination, namely the achievement of physical and spiritual happiness. The results showed first, the process of understanding bhakti yoga ideology was carried out by (1) through nawa widha bhakti, (2) hermitage, (3) raising cattle, (4) associating with spiritual teachers (sadhu sangga). Second, the ingrained bhakti yoga ideology has implications for religious life, namely the use of symbols of religious sect identity unlike the use of japamala and tilaka. Implications to socio-culture, there is an interaction of follower’s culture before and after they take part in bhakti yoga in religious sects. The implication for the economy of religious sects and followers is a capital exchange between followers and capital accumulation on followers and organizations.
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주명철. "A Study on Narada's Bhakti-Yoga Forcusing on Classical Yoga." Journal of Indian Philosophy ll, no. 37 (April 2013): 35–60. http://dx.doi.org/10.32761/kjip.2013..37.002.
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Rusli, Ayu Rustriana. "SPIRITUALITAS DALAM AGAMA HINDU." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 20, no. 1 (May 23, 2019): 80–92. http://dx.doi.org/10.15548/tajdid.v20i1.168.
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Spiritualitas dan agama adalah dua hal yang berbeda namun tak dapat dipisahkan. Karena spiritualitas adalah salah satu cara manusia dalam beragama. Dalam Hindu, jalan spiritualitasnya memberi peluang bagi setiap individu untuk memilih cara yang sesuai dengan potensi dan bentuk penghayatannya serta sesuai dengan situasi dalam kehidupan individu yang bersangkutan. Oleh karena itu ada empat cara atau jalan spiritualitas dalam Hindu yang dapat dipilih yaitu Karma Yoga, Bhakti Yoga, Jnana Yoga dan Raja Yoga
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Sugiharta, Dewa Made Bali. "Konsep Prawerti Dan Niwertipada Kitab Katha Upanisad Sebagai Media Pendidikan Teologi Masyarakat Bali." JURNAL YOGA DAN KESEHATAN 2, no. 2 (July 3, 2020): 166. http://dx.doi.org/10.25078/jyk.v2i2.1571.
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<p>Konsep Prawerti dan Niwerti merupakan jalan atau sadhana untuk mewujudkan rasa bhakti kehadapan Tuhan, dimana Prawerti dilakukan dalam bentuk Tapa, Yadnya dan Kirti sedangkan Niwerti dilaksanakan dalam bentuk Yoga dan Samadhi. Konsep Prawerti dan Niwerti ini secara keseluruhan mengajarkan tentang Bhakti Marga yang dalam pelaksanaannya menggunakan Karma Marga, Jnana Marga dan Raja Marga Yoga. Konsep Prawerti dan Niwerti sesungguhnya baik secara eksplisit maupun implisit terdapat dalam berbagai sumber sastra ajaran Agama Hindu, salah satunya pada Upanisad tepatnya pada Katha Upanisad. Sebagai bentuk sadhana yang dijalankan oleh umat Hindu maka konsep Prawerti dan Niwerti terimplementasi dalam berbagai bentuk cara pemujaan terhadap Tuhan mulai dari Yadnya dalam bentuk ritual, yoga, maupun relasi pembeajaran guru dan murid. Kedua konsep yang terdapat dalam Katha Upanisad tersebut seyogyanya mampu menjadi media pendidikan yang mampu mengedukasi dan memberikan pemahaman tentang cara pemujaan Tuhan yang berimplikasi pada tentang pembelajaran konsep ketuhanan di dalam masyarakat khususnya masyarakat Bali </p><p><strong><br /></strong></p>
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Saraswati, Ida Ayu Gde Apsari, and I. Gusti Agung Paramita. "KONSEP SURGA, NERAKA DAN MOKSA DALAM KAKAWIN CANDRA BAIRAWA." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 15, no. 28 (October 28, 2016): 29–44. http://dx.doi.org/10.32795/ds.v15i28.58.
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The core teaching of Candra Bairawa is Catur Yoga Marga implementation in its entirety which cannot be treated separately. From the concept of catur yoga marga there raises the teaching of karma sanyasa that includes karma marga, bhakti marga, jnana marga, and yoga marga while those who only take the jnana marga and the yoga marga will give rise to the concept of yoga sanyasa teaching. These two concepts are depicted by the main character, Candra Bairawa as the sanyasa yoga, and Yudhistira as the character of karma sanyasa. Both are equally reaching the realm of moksha by releasing their spirit; Yudhistira to the realm of Shiva, whereas Candra Bairawa takes the jnana yoga marga to reach the same realm. Essencially, both are equally regarded to have Samyajnana or having the right knowledge.
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Ali, Matius. "FILSAFAT YOGA Ashtānga-yoga Menurut Yoga-Sūtras Pātañjali." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 9, no. 2 (October 11, 2010): 177–208. http://dx.doi.org/10.36383/diskursus.v9i2.214.
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Abstract: What is Yoga? How is Self-realization achieved through Yoga? The great Sage Pātañjali (3rd Century B.C.) defined yoga in the Yoga-Sūtras as “the restraint of the modifications of the mind” (yogaś-citta-vritti-nirodah). In his Yoga-Sūtras (196 sutras), Pātañjali systematically laid down the exact methods and techniques for attaining Self-realization through the Eight Limbs of Pātañjali’s Yoga (Ashtānga-yoga). This system is commonly known as Rāja-yoga (Royal yoga). This Eight Steps is the way to attain self-transcendence. It consists of yama, niyama, āsanas, prānāyāma, pratyāhāra, dhāranā, dhyāna and samādhi. This article will focus on Ashtānga-yoga in the practical and philosophical contexts. Other systems of yoga also use this Eight Steps, but each yoga may start from and emphasize different aspects of yoga. However all systems of yoga accept and practice the Eight Steps of yoga to achieve the final goal, that is liberation (kaivalya, moksha, mukti). Yoga also reconciles the six systems of Indian Philosophy (Shadh Darśana).
Keywords: Rāja-yoga (Royal yoga), Hatha-yoga (Hard yoga), Bhakti-yoga (Yoga of Devotion), Jñāna-yoga (Yoga of Knowledge), Ashtānga-yoga (Eight limbs of Yoga), Citta-vritti-nirodha (Restraint of modification of the mind), Purusha (Spirit), Prakriti (Matter), Iśvara-pranidhāna (Surrender to God), Moksha (Liberation).
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Bandopadhyay, Arun. "Katha Prasanga: Balananda’s spiritual discourses in colonial Bihar in the early twentieth century." Studies in People's History 4, no. 1 (April 20, 2017): 68–76. http://dx.doi.org/10.1177/2348448917693741.
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The example of Ramakrishna, a temple priest whose conversations recorded in Kathamrita so much affected the Bengali middle class, suggests the need for the scrutiny of the conversations of another holy man, Balananda, recorded in the Katha Prasanga. Giving a message of religious tolerance, yoga, Shaivite bhakti and social conservatism, he too had a middle-class following among the Bengali intelligentsia in Bihar.
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Dewi Kartika Sari, Gusti Ayu Kade. "KONSEP BHAKTI AJARAN KAPILADEVA DALAM ŚRĪMAD BHĀGAVATAM (Kajian Filsafat Ketuhanan)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 479. http://dx.doi.org/10.25078/jpah.v1i2.285.
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<p><em>The advancement of science and technology has had a huge impact on people's lives. Along with the moral decline and depletion of ethical values in society, it takes a spiritual approach that can instill moral and ethical values derived from Vedic teachings. One of the stories that tells of a child who gives the divine teachings that are full of moral and noble character to his biological mother. Kapiladeva teaches about the nature and position of living beings, the concept of the sādhu sanga, the importance of the pronunciation of the sacred name and of how one attains liberation through the yogic bhakti.</em></p><p><em>The teachings of Kapiladeva in Śrīmad Bhāgavatam illustrate to the people that God can be attained by laypeople but if one has faith and heart to seek God then he must follow the advice of a spiritual teacher, by practicing the yoga bhakti. The problems discussed in this study are 1). What is the concept of Kapiladeva ?, 2). How does the contribution of Kapiladeva teach in contemporary society? And what are the implications of Kapiladeva's teaching on society ?. The theory used in this research to analyze the problem is Hermeneutics Theory and Structuralism Theory. This research uses qualitative approach. Based on the problems mentioned above then used the method of documentation, and literature study.</em></p><p><em>The results obtained in this study are the teachings of the bhakti-yoga taught by Kapiladeva to his mother Devahūti gives a role model to the community that one does not have to study to an older person, but the adult needs to listen to something beneficial from the younger, the teachings conveyed by Kapiladeva can lead mankind to reach God. Kapiladeva's teachings can make a very important contribution at this time, where in studying spirituality, one should be able to improve sradha, patience, sincerity, hermitage, humility and willingness to learn under the guidance of the spiritual teacher. In addition to the philosophical teachings of philosophy, the teachings of Kapiladeva also teach children education in raising piety, faith, and noble character.</em></p>
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Maity, Kalyan, Vijaya Majumdar, Amit Singh, and Akshay Anand. "A recipe for Policy research in AYUSH educational and research programs." Integrative Medicine Case Reports 2, no. 1 (2021): 1. http://dx.doi.org/10.38205/imcr.020101.
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Yoga, Ayurveda, and Siddha represent the ancient science of healthy living originated in India. Some of the oldest texts from around 5000 years back, such as Vedas and Upanishads, provide evidence of such lifestyle. Many seals and fossils from Indus Valley Civilization authenticate the practice of Yoga in ancient India. According to yogic tradition, Shiva, one of the Hindu Gods, is the first yogi (Adi yogi) and the first teacher (Adi Guru). The meticulous practice of Yoga is widely believed to play a major role to overcome mental and physical suffering and leads to self-regulation, and finally to self-realization or liberation. Since the Pre-Vedic period around 2700 B.C., people started practicing Yoga. Later on, Patanjali Maharshi (between 3rd to 6th centuries BC) systematized and codified knowledge of Yoga through his Yoga Sutras. Later, with the help of many sages and masters, Yoga spread through different traditions, lineages and Guru-shishya parampara. Various Yoga schools viz. Jnana, Bhakti, Karma, Raja, Dhyana, Patanjali, Kundalini, Hatha, Laya, Jain, Buddha, Hatha etc. which follow their own practice, principles and tradition. However, they all lead to the same goal. The history of modern Yoga started in 1893 when the Parliament of Religions was held. After that many yogacharya, teachers and practitioners tried to spread Yoga, not only in India but worldwide (1). One of the milestones in the history of Yoga has been the adoption of the International Day of Yoga. The Honorable Prime Minister Sri Narendra Modi addressed the world community on 27th September 2014 in 69 sessions of the United Nations General Assembly (UNGA) (2). The proposal was approved on 11th December 2014 by 193 members of UNGA to establish 21 June as “International Day of Yoga”. Six months later after passing the resolution and confirmation to establish IDY, the first IDY held in 2015. Several Yogic events were organized and publicized throughout India as well as abroad and got national and international publicity that Yoga has originated from Indian culture. The essential and pivotal role of Yoga in education, pedagogy, curriculum, as well as clinical research has been realized well across the globe (3). To achieve the same, AYUSH Ministry was established November 9, 2014 (http://ayush.gov.in) to facilitate research and educational activity in Ayurveda, Yoga and Naturopathy, Unani, Siddha and Homoeopathy. The existence and excellence of Yoga-based researches in the premier Institutes of India is another milestone towards the implementation of yogic sciences in the academic sphere. Several Yoga departments and centers in the premier Institutes and central universities of India, their existence and establishment, is the result of the consultative meeting on Yoga Education in Universities held in Bangalore on 2nd January 2016, chaired by the Hon’ble Minister for Human Resource Development in the presence of Vice-Chancellors from Indian universities. It was resolved to set up a Department of Yogic Art and Science in the Universities and constitute a committee on Yoga Education in universities to look into various aspects pertaining to setting up of these Departments. Further, collaborative efforts were made to support Psychology, Philosophy, and Yogic Science at different collaborating organizations, by utilizing their respective expertise, knowledge, resources and infrastructure (https://www.nhp.gov.in/list-of-yoga-institutes_mtl). The aim of such centers was to understand deeper knowledge of Yoga philosophy and Yoga therapy based on classical Yogic texts. For the last several years, S-VYASA University has been doing research on evidence-based Yoga & its application, to prevent diseases and to promote positive health (https://svyasa.edu.in/Research_Publications.html). Swami Vivekananda Yoga Anusandhana Samsathana (S-VYASA), established in 1986, is a pioneer Institute in the field of Yoga Research. It is the first and foremost Institute with a broad vision of scientifically evaluating yoga, its applications, and policies led by Dr. H R Nagendra.
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Khanal, Ganesh. "Hinduism: A Perspective on the World and Life Education." Rupantaran: A Multidisciplinary Journal 5 (September 27, 2021): 39–50. http://dx.doi.org/10.3126/rupantaran.v5i01.39831.
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Once religion was ruling the world as science is doing today. The rule is possible through power and knowledge. This indicates that religious philosophy can also regarded as an important source of power and knowledge. Hinduism, Buddhism, Christianity and so on as forms of religious faith have different philosophy become basis of knowledge. This paper, based on review of articles relevant on the theme, Hinduism, argues that Hinduism is an important perspective on knowledge which explains what world is and how it is operating. The ultimate goal of life is to get liberation which is possible through Hinduism. Hinduism has four basic paths that lead to union with God. These paths are for persons of different temperaments and natures. Some may prefer contemplation, some may be rational, some may be emotional and some may believe in action. Each path is called Yoga (Yoking of mind to God. These yoga are: (i) Raj-yoga, (ii) Jnana-yoga, (iii) Bhakti-yoga, (iv) Karma-yoga, through which human beings liberates himself/herself. Thus Hinduism is a perspective of knowledge which guides human beings understanding the nature of the world and the way through which liberation is possible.
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Silveira, Marcos Silva da. "The Universalization of the Bhakti Yoga of Chaytania Mahaprabhu. Ethnographic and Historic Considerations." Vibrant: Virtual Brazilian Anthropology 11, no. 2 (December 2014): 371–405. http://dx.doi.org/10.1590/s1809-43412014000200013.
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Inspired by Victor Turner's concepts of structure and communitas, this article commences with an analysis of the Gaudiya Vaishnavas - worshipers of Radha, and Krishna Chaitanya Mahaprabhu followers. Secondly, we present data from ethnographic research conducted with South American devotees on pilgrimage to the ceremonial center ISCKON in Mayapur, West Bengal, during the year 1996, for a resumption of those initial considerations. The article seeks to demonstrate that the ritual injunction characteristic of Hindu sects, only makes sense from the individual experience of each devotee.
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Ni Made, Yunitha Asri Diantary, and I. Made Hartaka. "IMPLIKASI YOGA MARGA TERHADAP KESEHATAN ROHANI." JURNAL YOGA DAN KESEHATAN 3, no. 2 (September 26, 2020): 152. http://dx.doi.org/10.25078/jyk.v3i2.1703.
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<p><em>Hindus have a noble purpose in life namely moksartham jagadhita ya ca iti dharma or attain jagadhita (physical well-being) and moksa (inner peace). This goal can be achieved by a variety of paths known as catur marga or catur yoga. Catur marga or catur yoga is a method or way that can be done to get closer between humans and God. The catur yoga marga are bhakti yoga, karma yoga, jnana yoga, and raja yoga. Each individual can take the path that he wants to pursue to reach God. This path is carried out with a sincere heart and in accordance with the conditions of each Hindu. Through this yoga path, Hindus can actualize their lives in accordance with their respective obligations. Self-control through mind control as a whole through the practice of meditation can be a medium in achieving this life goal. Control of the senses and the human mind is key in managing the mental and spiritual health of mankind. In yoga this self-control is very important and important to apply, so it is obligatory to do meditation in this life as a way to achieve spiritual health that is directly related to physical health. A healthy mind will mean creating a healthy body.</em></p>
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Dines, Mike. "The Sacralization of Straightedge Punk: Bhakti-yoga, Nada Brahma and the Divine Received: Embodiment of Krishnacore." Musicological Annual 50, no. 2 (April 3, 2015): 147–56. http://dx.doi.org/10.4312/mz.50.2.147-156.
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This article explores the formation of Krishnacore, a phenomenon born from the amalgamation of American straightedge punk and the Hare Krishna Movement in the 1990s. It argues that whilst shared choices of lifestyle, such as vegetarianism and a distaste for intoxicants and illicit sex, were core tenets towards the conception of the scene, it was bhakti-yoga (the theological and philosophical basis of the Hare Krishna Movement) that cemented such a relationship. Furthermore, it also explores the aesthetic context of punk within a Vedic context, in particular with reference to what is termed as ‘Nada-Brahma’, or the sacralisation of sound.
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Bharati, Swami Veda. "Therapy As Spiritual Liberation." International Journal of Yoga Therapy 17, no. 1 (January 1, 2007): 23–26. http://dx.doi.org/10.17761/ijyt.17.1.k37m661306646427.
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During a conversation with Veronica Zador at the Institute of Noetic Sciences, July 2006, Swami Veda Bharati was asked, "What is Yoga therapy? What is a Yoga therapist prepared to do?" In this edited transcript of his response, he uses scriptural references from Yoga texts to discuss the basic ideas of health and illness, and continues with these philosophical ideas, explaining terminology, amplifying meaning, and concluding with an essential attitude for modern Yoga therapists to express and practice.
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Uimina, Yulia A. "YOGA IN TEACHINGS AND PRACTICES OF NEO-HINDUISM." Study of Religion, no. 1 (2018): 29–35. http://dx.doi.org/10.22250/2072-8662.2018.1.29-35.
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Guru is a spiritual teacher who can help you teach the “truth” those people who need it. The presence of secret knowledge, “a holistic and clear understanding of the nature of reality” that is a feature that distinguishes a guru from a “normal” person or a simple teacher. True knowledge is realized by the spiritual teacher in revelation, in a certain experience, the authenticity of which is of no doubt, and through the sacred texts of the sruti and smriti. New Indian masters, gurus of Neo-Hinduism are modern teachers of wisdom, whose teachings are now widespread all around the world. The main aim of their teachings is enlightenment, liberation in life ( jivanmukta ), occurring through the spiritual perfection of the individual. Neo-Hinduism masters traditionally use three ways to achieve Moksha, described in Bhagavad-Gita and later Upanishads: “the path of knowledge” ( jnana-marga ), the “path of action” ( karma-marga ), “the course of true love” to God ( bhakti-marga )...
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Bevilacqua, Daniela. "Patton E. Burchett, A Genealogy of Devotion. Bhakti, Tantra, Yoga, and Sufism in North India." Archives de sciences sociales des religions, no. 188 (December 5, 2019): 289–91. http://dx.doi.org/10.4000/assr.48637.
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Paudyal, Ganga Ram. "Lord Krishna as Brahman in the Bhagavadgita." Outlook: Journal of English Studies 11 (July 1, 2020): 57–66. http://dx.doi.org/10.3126/ojes.v11i0.36360.
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This article explores Lord Krishna as Brahman in the Bhagavadgita who is regarded as the source of cosmic consciousness. The concept of the Brahman resembles the idea of the absolute reality. In the Bhagavadgita, the chief speaker, Lord Krishna, projects himself as the ultimate reality from where the entire creation radiates. In this regard, Lord Krishna is the Brahman. He addresses the question as to what constitutes the virtuous path and necessary spiritual liberation to release from the cycles of rebirth and attain the redemption (moksha). The message of the Bhagavadgita or the lesson of Lord Krishna’s teaching mainly focuses us to follow the path of righteousness by giving up desires and selfishness which can be the obstacles of dharmic action and spiritual living. In the Bhagavadgita, Lord Krishna emphasizes that he is everywhere both in manifested and invisible world as a guiding force—Brahman. He is all in all and all is in him as being the nucleus of the universe from whom nobody can escape. He shows different spiritual paths for human beings to liberate from these worldly chains like jnana yoga, bhakti yoga, karma yoga and raja yoga which converge in one and lead to divinity. As a qualitative research, this paper explores, interprets and, expounds the concepts and phenomena from the Bhagavadgita to justify Lord Krishna as the source of ultimate reality—Brahman.
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McDaniel, J. "The Role of Yoga in Some Bengali Bhakti Traditions: Shaktism, Gaudiya Vaisnavism, Baul, and Sahajiya Dharma." Journal of Hindu Studies 5, no. 1 (March 20, 2012): 53–74. http://dx.doi.org/10.1093/jhs/his011.
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Sarbadhikary, Sukanya. "A Genealogy of Devotion: Bhakti, Tantra, Yoga, and Sufism in North India. By Patton E. Burchett." Journal of the American Academy of Religion 88, no. 2 (March 24, 2020): 631–34. http://dx.doi.org/10.1093/jaarel/lfaa010.
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Holdrege, B. A. "The Gaudiya Discourse of Embodiment: Re-visioning Jnana and Yoga in the Embodied Aesthetics of Krsna Bhakti." Journal of Hindu Studies 6, no. 2 (August 1, 2013): 154–97. http://dx.doi.org/10.1093/jhs/hit023.
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Brown, Sara Black. "From Meditation to Bliss: Achieving the Heights of Progressive Spiritual Energy through Kirtan Singing in American Gaudiya Vaishnava Hinduism." Religions 12, no. 8 (August 4, 2021): 600. http://dx.doi.org/10.3390/rel12080600.
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Kirtan is a musical worship practice from India that involves the congregational performance of sacred chants and mantras in call-and-response format. The style of kirtan performed within Gaudiya Vaishnava Hinduism is an expression of Bhakti Yoga, “the yoga of love and devotion”, and focuses on creating a personal, playful, and emotionally intense connection between the worshipper and their god—specifically, through words and sounds whose vibration is believed to carry the literal presence of Krishna. Kirtan is one of many Indian genres that uses musical techniques to move participants through a progression of spiritual states from meditation to ecstasy. Kirtan-singing has become internationally popular in recent decades, largely thanks to the efforts of the Hare Krishna movement, which has led to extensive hybridization of musical styles and cultural approaches to kirtan adapted to the needs of a diasporic, globalized community of worshippers. This essay explores the practice of kirtan in the United States through interviews, fieldwork, and analysis of recordings made at several Krishna temples and festivals that demonstrate the musical techniques that can be spontaneously deployed in acts of collective worship in order to create intense feelings of deep, focused meditation and uninhibited, expressive bliss.
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Sulastri, Ni Gusti Made. "KOMUNIKASI SIMBOLIK DALAM UPACARA AGNIHOTRA DI ASHRAM VEDA POSHANA DESA PAKRAMAN SADING KECAMATAN MENGWI KABUPATEN BADUNG." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 521. http://dx.doi.org/10.25078/jpah.v1i2.292.
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<p><em>Bhakti yoga is one of ways to realize the power of God. Bhakti yoga implementation can be done through Yajna, with intention on moksa and creat jagadhita based on dharma. Yajna is a form of Veda implamantatiion. One of the form of Yajna is Agnihotra ritual as Yajna for the god of fire (Agni Dev) in kunda. This ritual is a legacy as the highest Yajna and has done by Rshi. Based on those background, the problems of this research were: (1) How is the form of symbolic communication used in Agnihotra ritual at Ashram Veda Poshana?, (2) What are the functions of symbolic communication in Agnihotra ritual at Ashram Veda Poshana?, (3) What are the meaning of symbolic communication in Agnihotra ritual at Ashram Veda Poshana in Sading villange, Mengwi subdistrict, Badung Regency?</em></p><p><em>Specifically, the purposes of this research were: (1) To describe the symbolic communication in Agnihotra ritual, (2) to describe the function of symbolic communication in Agnihotra ritual, (3) and to explore the symbolic communication meaning in Agnihotra ritual. This research used theory of structural functional and symbolic interactionism. The data were collected through literature review, documentation, observation, and interview. And the data were analyzed by qualitative descriptive technique, and presented narratively. </em></p><p><em>Based on the data analysis of this research entitled Symbolic Communication in Agnihotra Ritual at Ashram Veda Poshana, the verbal and non-verbal communication includes the ritual means preparation, Agnihotra ritual execution, praying etiquette, and time and place of the Agnihotra ritual execution. The function of symbolic communication in Agnihotra ritual involves purification function, as Yajna essence, as communication means between prayers and God, as energy source, as homatheraphy. The meaning of symbolic communication in Agnihotra ritual at Ashram Veda Poshana is: Philosophical meaning gives understanding about symbols in the Agnihotra ritual means, Spiritual meaning improves concentration and jnana, and Harmony meaning builds harmonious relationship between people and God, between people, and between people and environment.</em></p>
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Santos, Otávio Augusto Chaves Rubino dos, and Allene Carvalho Lage. "A mulher e a bhakti yoga no movimento Hare Krishna: desafios, aspectos pedagógicos e o ato de cuidar." REVER - Revista de Estudos da Religião 20, no. 2 (September 28, 2020): 345–61. http://dx.doi.org/10.23925/1677-1222.2020vol20i2a22.
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O presente artigo tece considerações sobre a mulher no movimento Hare Krishna, assim como sobre a questão do “cuidar” presente na prática do bhakti yoga. Estamos investigando um movimento específico (Hare Krishna), surgido em 1965 no ocidente, em Nova York-EUA. O intuito deste texto e o de refletir sobre a questão do “cuidar” dentro da tradição Gaudya Vaishnava assim como sobre a posição e os saberes tecidos pelas mulheres ao longo dos anos dentro desta tradição e a partir da criação da ISKCON. Então, objetivamos refletir sobre as possibilidades dessa questão do cuidar e dos saberes das mulheres contribuíram para os processos de luta contra uma visão misógina e patriarcal que existe na sociedade em geral. Como considerações finais destacamos que a ISKCON e uma instituição recente, tendo completado 54 anos neste ano de 2020. Apesar de ser nova, comparada a outras instituições religiosas que são, inclusive, milenares, a ISKCON vem demostrando maturidade e desenvolvimento humano. Os pedidos de desculpas para as mulheres e o reconhecimento de seus saberes e direitos também demonstram que a instituição avança no combate ao machismo e as opressões advindas dele.
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Sugata, I. Made. "Tamblang Waluh: Transformasi Ajaran Karma Marga Yoga dalam Tradisi Lokal Bali Timur." JURNAL YOGA DAN KESEHATAN 1, no. 1 (July 7, 2020): 74. http://dx.doi.org/10.25078/jyk.v1i1.1546.
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The Vedic concepts gave birth to Balinese noble culture that is implemented through the teachings of karma mārga. The effort to preserve the culture cannot be separated from the teachings of Hinduism which originates to the teachings of karma mārga yoga. In Bungaya Village, Bebandem District, Karangasem Regency there is a unique culture and full of creativity from young people. The culture is Tamlang Waluh tradition implemented by Teruna Desa. This tradition is unique because at the time of its execution, participants who follow the tradition pronounce words bojrag (porn) but has a deep meaning. The spoken word like “celi katuk”, based on the ethical view is inappropriate but based on the philosophical view that contains the meaning of the process of creation. The transformation of the teachings of karma mārga yoga in Tamlang Waluh tradition is the transformation of theology as the philosophical foundation of sujud bhakti before Ida Sang Hyang Widhi Wasa trhough His manifestation as Purusa Pradana. Besides, improving the teachings of Susila (Ethics) is seen in the process of metinjakan that the younger generation is educated to always uphold the teachings of Tri Kaya Parisudha ie do not harm the opponent, do not speak harsh words, and do not hold a sense of resentment.<br /><br />
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Di Placido, Matteo. "Serving, Contemplating and Praying: Non-Postural Yoga(s), Embodiment and Spiritual Capital." Societies 8, no. 3 (September 9, 2018): 78. http://dx.doi.org/10.3390/soc8030078.
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In this paper, I discuss the role of spiritual seekers’ embodiment of karma, jnana and bhakti yoga(s) in the context of a neo-Vedantic, non-monastic ashram located in southern-Europe, an ashram I regard as an example of modern denominational yoga. Methodologically, I rely on an ex-post multi-sensory autoethnography, involving apprenticeship and full participation immersion, and I share with physical cultural studies a commitment to empirically contextualise the study of the moving body. Theoretically, I employ Shilling’s theory of the body as a multi-dimensional medium for the constitution of society, enriched by other theoretical and sensitising concepts. The findings presented in this paper show that the body of the seekers/devotees can be simultaneously framed as the source of, the location for and the means to, the constitution of the social, cultural and spiritual life of the ashram. As I discuss the development, interiorisation and implementation of serving, contemplative and devotional dispositions, which together form the scheme of dispositions that shape a yogic habitus, I also consider the ties between the specific instances under study and the more general spiritual habitus. The paper ends by broadening its focus in relation to the inclusion of Asian practices and traditions into the Western landscape.
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Ruff, Jeffrey C. "Modern Transformations of sādhanā as Art, Study, and Awareness: Religious Experience and Hindu Tantric Practice." Religions 10, no. 4 (April 9, 2019): 259. http://dx.doi.org/10.3390/rel10040259.
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“My first raising of the kuṇḍalinī was hearing Ma [her teacher] speak about art.” The experience of the awakening of śakti within practitioners in contemporary cultures occurs both in traditional religious settings and within novel circumstances. Traditional situations include direct transmission from a guru (śaktipāta), self-awakening through the practice of kuṇḍalinī-yoga or haṭhayoga, and direct acts of grace (anugraha) from the goddess or god. There are also novel expressions in hybrid religious-cultural experiences wherein artists, dancers, and musicians describe their arts explicitly in terms of faith/devotion (śraddhā, bhakti, etc.) and practice (sādhanā). They also describe direct experience of grace from the goddess or describe their ostensibly secular teachers as gurus. In contemporary experience, art becomes sādhanā and sādhanā becomes art. Creativity and artistic expression work as modern transformations of traditional religious experience. This development, while moving away from traditional ritual and practice, does have recognizable grounding within many tantric traditions, especially among the high tantra of the Kashmiri Śaiva exegetes.
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Beck, Guy. "Sacred Music and Hindu Religious Experience: From Ancient Roots to the Modern Classical Tradition." Religions 10, no. 2 (January 29, 2019): 85. http://dx.doi.org/10.3390/rel10020085.
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While music plays a significant role in many of the world’s religions, it is in the Hindu religion that one finds one of the closest bonds between music and religious experience extending for millennia. The recitation of the syllable OM and the chanting of Sanskrit Mantras and hymns from the Vedas formed the core of ancient fire sacrifices. The Upanishads articulated OM as Śabda-Brahman, the Sound-Absolute that became the object of meditation in Yoga. First described by Bharata in the Nātya-Śāstra as a sacred art with reference to Rasa (emotional states), ancient music or Sangīta was a vehicle of liberation (Mokṣa) founded in the worship of deities such as Brahmā, Vishnu, Śiva, and Goddess Sarasvatī. Medieval Tantra and music texts introduced the concept of Nāda-Brahman as the source of sacred music that was understood in terms of Rāgas, melodic formulas, and Tālas, rhythms, forming the basis of Indian music today. Nearly all genres of Indian music, whether the classical Dhrupad and Khayal, or the devotional Bhajan and Kīrtan, share a common theoretical and practical understanding, and are bound together in a mystical spirituality based on the experience of sacred sound. Drawing upon ancient and medieval texts and Bhakti traditions, this article describes how music enables Hindu religious experience in fundamental ways. By citing several examples from the modern Hindustani classical vocal tradition of Khayal, including text and audio/video weblinks, it is revealed how the classical songs contain the wisdom of Hinduism and provide a deeper appreciation of the many musical styles that currently permeate the Hindu and Yoga landscapes of the West.
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Murtini, Putu, Ni Ketut Srie Kusuma Wardhani, I. Wayan Sugita, I. Ketut Sudarsana, and I. Dewa Ayu Hendrawathy Putri. "Internalisasi Nilai Pendidikan Agama Hindu Dalam Membentuk Siswa Berkarakter Mulia." Jurnal Penelitian Agama Hindu 3, no. 2 (November 6, 2019): 175. http://dx.doi.org/10.25078/jpah.v3i2.1138.
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<p><em>The aim of national education is to educate the life of the nation and develop Indonesian people as a whole, namely people who believe in and fear God Almighty, virtuous character, have knowledge and skills, physical and spiritual health, a steady and independent personality, and social responsibility, and social responsibility and nationality. To improve morale and form students of noble character, SDN 2 Tamanbali implements the internalization of the value of Hindu religious education. The results of this study indicate that: (1) The factors that cause the internalization of Hindu religious education values in forming students with noble character in SD Negeri 2 Tamanbali are in the form of internal (student) and external factors (family, school, and community). (2) The process of internalizing the value of Hindu religious education in forming students of noble character in SD Negeri 2 Tamanbali through the process of learning, habituation, example, school culture development, and extracurricular activities. (3) Implications of internalizing the value of Hindu religious education to students of Tamanbali 2 Elementary School, namely the formation of religious student characters (sraddha and bhakti), discipline (yoga sadhana), courtesy and hospitality (samiksantam), honest (satya), and caring.</em></p><p><em> </em></p>
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Haigh, Martin J. "International Development Projects of India's Hindu NGOs." Human Geography 11, no. 3 (November 2018): 73–82. http://dx.doi.org/10.1177/194277861801100306.
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While the ideas and objectives of Western, often religious, agricultural and development organisations in international development are well documented, those of Hindu NGOs operating, internationally, outside India are not. This paper explores the approaches of some of the key players. These include Gandhian Sarvodaya (especially in Sri Lanka), the Ananda Marg's Progressive Utilisation Theory (PROUT) (especially in Venezuela), ISKCON — the International Society for Krishna Consciousness (especially its model farms in Europe), the Ramakrishna Order and, briefly, the “ Bhumi Project”, the Hindu contribution to the UNDP/ARC's multi-faith sustainability initiative “ Many Heavens, One Earth”. Each initiative emphasises different aspects of the Hindu worldview. Gandhian Sarvodaya emphasises self-reliance, non-harming ( ahimsa), and personal ethics ( dharma), while P.R. Sarkar's Ananda Marg, emphasises cooperative enterprise and the institution of a new more spiritually-socialist social order. ISKCON emphasises devotional service ( bhakti yoga) within a model for a self-sufficient, self-sustainable, post-hydrocarbon future, while Swami Vivekananda's Sri Ramakrishna Order emphasises service and holistic development. Finally, the Bhumi Project, a product of the emerging self-awareness of the global Hindu diaspora, aims to unite the work of a range of Hindu organisations. These movements share a development agenda that emphasises self-sustainability, a low ecological footprint, social justice (variously defined), and the development of spiritual rather than economic capital.
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Sarbadhikary, Sukanya. "The Breathing Body, Whistling Flute, and Sonic Divine: Oneness and Distinction in Bengal Vaishnavism’s Devotional Aesthetics." Religions 12, no. 9 (September 9, 2021): 743. http://dx.doi.org/10.3390/rel12090743.
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This paper studies complex narratives connecting the Hindu deity Krishna, his melodious flute, and the porous, sonic human body in the popular devotional sect, Bengal Vaishnavism. From the devotee–lover responding to Krishna’s flute call outside, envying the flute’s privileged position on Krishna’s lips, to becoming the deity’s flute through yogic breath–sound fusions—texts abound with nuanced relations of equivalence and differentiation among the devotee–flute–god. Based primarily on readings of Hindu religious texts, and fieldwork in Bengal among makers/players of the bamboo flute, the paper analyses theological constructions correlating body–flute–divinity. Lying at the confluence of yogic, tantric, and devotional thought, the striking conceptual problem about the flute in Bengal Vaishnavism is: are the body, flute and divinity distinct or the same? I argue that the flute’s descriptions in both classical Sanskrit texts and popular oral lore and performances draw together ostensibly opposed religious paradigms of Yoga (oneness with divinity) and passionate devotion/bhakti (difference): its fine, airy feeling fusing with the body’s inner breathing self, and sweet melody producing a subservient temperament towards the lover–god outside. Flute sounds embody the peculiar dialectic of difference-and-identity among devotee–flute–god, much like the flute–lip-lock itself, bringing to affective life the Bengal Vaishnava philosophical foundation of achintya-bhed-abhed (inconceivability between principles of separation and indistinction).
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R, Dhandapani, and Venkatesan K. "Thirumoolarin Thirumanthira Thiruvarutkaatchi." International Research Journal of Tamil 2, no. 3 (June 13, 2020): 142–48. http://dx.doi.org/10.34256/irjt20315.
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This article looks at the various street game of the lord through the thirumandra Thiruvarut scenario. The essence of this article is to know the greatness of Siva, Siddhu, Siddhu games through Thirumanthiram. Through this article, the Principles of the life Style, Yoga, Ethical, and Piety which Thirumoolar illustrates through three thousand songs are researched. Thirumoolar’s Thirumandhiram (Patham Thirumurai) is a part of Panniru Thirumurai. This book includes many divine play of Lord Shiva and divine appearance of god to his devotees. A review of this book reveals the spiritual faith of Thirumoolar in Lord Shiva. The aim of this paper is to tell about spiritualism of Thirumoolar and his extreme belief in the mantra “OM NAMA SHIVAYA” to blend his soul with the supreme power. In Thirumanthiram, Thirumoolar has mentioned about Shivam, Bhathi, Yoga, Meditation, Shakthi in human physiology, Maya, Prayers, Belief in god, method of worshipping god. He categorized all these characteristics into science, psychology, spiritualism and exchange of soul from one body to another. he explained the presence of Lord Shiva in living and non-living things, blending of spiritualism with psychology, attitude of human beings towards spiritualism. Thirumanthiram insisted that the great five letters mantra “OM NAMA SHIVAYA” covers the entire universe with love and affection of Lord Shiva.
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Bharti, Manoj Kumar. "India–Ukraine: Partners in Progress." Diplomatic Ukraine, no. XIX (2018): 327–39. http://dx.doi.org/10.37837/2707-7683-2018-20.
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The interview of Manoj Kumar Bharti, Ambassador Extraordinary and Plenipotentiary of the Republic of India to Ukraine, deals with connections between Ukraine and India, formed several thousand years ago. Experts found many similarities in languages of two states as well as in traditions of house holding among the rural population of Ukraine and India. Both states have faced economic instability for centuries and were subordinated to other states, and lastly both of them gained independence. For the last 26 years, India and Ukraine have had many summits and concluded not a few memoranda of understanding and agreements covering almost all aspects of bilateral cooperation. These 26 years were a period when Indian economy revealed its potential and achieved great results in the development of the state. The increase of incomes in India allows Ukrainian goods and services to penetrate the Indian market. Meanwhile, Ukrainian people are highly interested in Indian culture, traditions, and philosophy. Every year, thousands of people come together to participate in the Yoga festivals. The Embassy of India holds a lot of event in various cities of Ukraine to make Ukrainians aware of India and expand opportunities for business cooperation. India boasts an extensive network of higher educational institutions, however, many young people choose to study abroad. Ukraine offers Indian students excellent opportunities for professional training. The Ambassador of India underlines the current level of relations between India and Ukraine and the recent trend in their development allow us to hope for fruitful further cooperation. The Embassy of India in Kyiv will further contribute to strengthening collaboration and taking efficient measures in this regard. Keywords: India, the Yoga festivals, Indian culture, independence, Ukraine, markets.
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Purnomo, Didik, Suci Amanati, and Nurul Sholikah. "PENGARUH INFRA RED, ULTRASOUND DAN TERAPI LATIHAN PADA POST RELEASE DE QUERVAIN'S SYNDROME." Jurnal Fisioterapi dan Rehabilitasi 1, no. 2 (August 21, 2017): 43–49. http://dx.doi.org/10.33660/jfrwhs.v1i2.59.
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Latar belakang : Di Indonesia dari hasil survei sementara di rental di desa Bener, Kecamatan ngrampal, Kabupaten Sragen. Pada 20 orang penggemar play station ada 5 orang terindikasi De Quervain Syndrome atau 25% dari sampel yang terindikasi dengan keluhan ibu jarinya merasa baal, kesemutan dan nyeri bila digerakkan (Hidayat, 2011). Penelitian ini dilakukan di RST Bhakti Wira Tamtama Semarang pada bulan Desember 2017 dengan jumlah partisipan 8 orang. Metode penelitian dengan quasi eksperimen jenis pretest-posttest. Intervensi yang diberikan berupa infra red, ultrasound dan terapi latihan.
Tujuan : Mengetahui pengaruh penggunaan Ultrasound dan terapi latihan pada post release de quervain’s syndrome
Hasil : Hasil uji normalitas dengan saphiro wilk test nilai sig. VAS sebelum terapi 0.408, nilai sig. VAS setelah terapi 0.408, nilai sig. MMT sebelum terapi 0.129, nilai sig. MMT sesudah terapi 0.383, nilai sig. WHDI sebelum terapi 0.638 dan nilai sig. WHDI setelah terapi 0.456. berdasarkan data tersebut sig. memiliki nilai > 0,05. Hal ini berarti distribusi data tersebut normal. Uji hipotesis dengan paired sample t test nilai sig 2-tailed untuk nilai VAS sebesar 0.001, nilai sig 2-tailed untuk nilai MMT sebesar 0.004 dan nilai sig 2-tailed untuk skor WHDI sebesar 0.000, maka nilai sig 2 tailed seluruh data <0,05 berarti terjadi perubahan yag signifikan untuk penurunan derajat nyeri, peningkatan kekuatan otot dan peningkatan aktivitas fungsional partisipan.
Kesimpulan : Penggunaan infra red, ultrasound dan terapi latihan efektif pada kasus post release de quervain's syndrome karena terjadi penurunan derajat nyeri, peningkatan kekuatan otot dan peningkatan aktivitas fungsional partisipan.
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Keune, Jon. "Two Glimpses into the State of Bhakti Studies Today - A Genealogy of Devotion: Bhakti, Tantra, Yoga, and Sufism in North India. By Patton E. Burchett. New York: Columbia University Press, 2019. xiii, 433 pp. ISBN: 9780231190329 (cloth). - Bhakti and Power: Debating India's Religion of the Heart. By John Stratton Hawley, Christian Lee Novetzke, and Swapna Sharma. Seattle: University of Washington Press, 2019. xi, 255 pp. ISBN: 9780295745510 (cloth)." Journal of Asian Studies 80, no. 3 (August 2021): 770–74. http://dx.doi.org/10.1017/s002191182100108x.
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PETEK, Nina. "Aesthetics of the Classical Period of the Islamic Mughal Empire in India through a Portrait of Abū al-Fath Jalāl al-Dīn Muhammad Akbar." Asian Studies 6, no. 1 (January 30, 2018): 73–109. http://dx.doi.org/10.4312/as.2018.6.1.73-109.
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The reign of Abū al-Fath Jalāl al-Dīn Muhammad Akbar (1556–1605) was a fruitful period of the political, cultural and spiritual synthesis of Persian, Indian, and European tradition, as well as an artistic and aesthetic renaissance. This cosmopolitan, universal and charismatic ruler strived for the external, political, material and spiritual well-being of his colourful empire. In search of a balance between the external and internal, and in his endeavours for the unification and uniformity of India he gradually created a completely new style of Mughal arts, which is a stunning reflection of his personality’s transformations, principles, insights, interests, and spiritual growth.The paper focuses on a psychological portrait of the ruler, who dictated aesthetics and the style of the classical period of Mughal arts which consists of the three basic developmental phases of Akbar’s enigmatic character. The thesis on the parallel development of Akbar’s personality and Mughal arts is supported by research on the influence of certain European and Persian aesthetic elements, and mainly on the influence of Indian philosophical-religious tradition (the doctrines on rasa, bhakti, yoga, and tantra). The early period of Mughal arts, with predominantly realistic elements, coincides with the ruler’s dynamic, youthful enthusiasm and immense curiosity to acquaint himself the most varied aspects of external events and appearances. The second, the mature period, which enriches this earlier realism by means of mystical elements and the symbolism of Indian pre-Mughal painting, is marked by the shift into the interior and by searching for the harmony between the material and spiritual. In the late period of Mughal painting, however, reflexive and lyrical works prevail, which are a reflection of completion of Akbar’s spiritual quests, and the unique project of multifaceted synthesis that he undertook and promoted.
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Mallik, Sangram Keshari, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 30, 2019): 18. http://dx.doi.org/10.24113/ijellh.v7i12.10214.
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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.
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Keshari Mallik, Sangram, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 17. http://dx.doi.org/10.24113/ijellh.v7i12.10232.
Full textAbstract:
Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.
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Sahgal, Smita. "Evolving Dharma Consciousness of Dharmaputra Yudhishthira within the Mahabharata." Advances in Social Sciences Research Journal 7, no. 12 (December 9, 2020): 14–26. http://dx.doi.org/10.14738/assrj.712.9444.
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The objective of the paper to comprehend a deep implication of what dharma meant to Yudhishthira through the length of historical events related to war and philosophical questioning on the issue. He had to fight through so much in terms of pitting his intuitive understanding of dharma against a whole gamut of mundane ideas of what dharma stood for. For instance, his struggle with his brothers on the complexity of svadhrama and its rejoinder in form of sukshadharma or knowledge of subtle consciousness. His inner conflict continued and there came a time in the last parva, Svargarohana parva, when he just denounced dharma. It was through these trials and tribulations that Yudhishthira was finally able to evolve his own idea of what real truth, conduct, duty, morality and inner consciousness were about. In other words what was true dharma. Through this paper the author attempts to tease out complexities of the philosophical queries that bothered Yudhishthira and also trace his historical trajectory in the quest.
The method of investigation would include historicizing the text. This means locating our source, the Mahabharata, on a time line and within a geographical expanse so that we get an idea when the logic of dharma mutated and in what particular region. The text had an expansive period of formulation right from the 8th Century BCE to 4th Century CE, that is, what we understand as the Gupta period. But the text had many later regional recensions as well. We are primarily looking at the older Sanskrit version of the text as recorded in V.S.Sukthankar edited Critical edition (Bhandarkar Oriental edition, Poona) of the Mahabharata. The exercise also requires reading of the magnum opus, locating the usage of the term in association with Yudhishthira and raising some significant issues. These may include queries such as what is dharma according to the Mahabharata. Is definition fixed or is it dynamic? Do all people speak of it with the same voice? Is the notion of dharma same for Yuthishthira and his Pandava brothers? Does his wife. Draupadi, subscribe to his idea of dharma? If his notion of dharma changes over time, does it have anything to do with changing consciousness of the society or at least some people within the society? Can we get a sense of a subtle move towards a shift from karma yoga to jnana yoga and finally to bhakti yoga? In this changing paradigm where do we locate the dharma philosophy of Dharmaputra Yudhishthira, especially as there comes a time when he himself begins questioning the idea of dharma? In a sense his character brings out the dilemmas arising out of the differences in meanings and approaches of comprehending the complexities associated with the concept of dharma.
Another point of our methodology would be to understand the etymology of the term dharma and its location in the ancient language. The Sanskrit root of the word is dhr, 'to support', 'to sustain'. In other words, it means that whereby whatever lives, is sustained, upheld, supported. More often than not, the word dharma in its ancient usage denoted the moral realm in its widest sense, meaning both morality as an ideal— man's eternal quest for the good, the right, the just—as well as the given, actual framework of norms, rules, maxims, principles that guide human action. It was integral to the doctrine of purushartha or that of the four goals of a human being; these being artha (success/material possessions), kama (passion/procreation), dharma (virtue/religious duty), moksha (self-perfection). All the four are intertwined. Throughout the epic we witness the evolution of Yudhishthira’s notion of true dharma. What comes out strongly is his holding fast to the value of nonviolence (anrishṃsya), his identification with the sukshma or subtle nature of dharma, his insistence on constricted use of brute force as a part of Kshatriya dharma, his ultimate benevolence towards his family and people. These were actually revealed to be the cause of his indisputable success in Dharma’s recurrent tests. Somewhere by the end of the epic, Yudhishthira’s error in entering into the game of dice, getting in conflict with his brothers on the issue of his duty and not being able to answer Draupadi’s queries initially appear as stepping stones in self-realization to a deeper understanding of what dharma as duty, conduct, search for truth and morality were all about. The orderly world of dharma, which was so central to his character, was eventually arrived at only through repeated trials and tribulations
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Kumari, Kanchan. "SPIRITUAL HAPPINESS IN MALWA MINIATURE PAINTINGS STYLE." ShodhKosh: Journal of Visual and Performing Arts 2, no. 2 (September 23, 2021): 34–47. http://dx.doi.org/10.29121/shodhkosh.v2.i2.2021.28.
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English - All the arts are result of human nature & Beauty. one of the ancient primitive art and the cultured art and on the other hand, the development of folk art takes place. Folk art often consists of religious narratives, religious traditions, religious symbols and a part from fictional mythological events, social festivals and social beliefs are based on the background. Art is incomplete without each other in terms of folk art and classical art. These two forces are complementary to each other. This most of the paintings of our Indian miniature painting style are based on poems and literature. The miniature paintings of Malwa are for spiritual enjoyment, it is a reflection of its civilization and culture, in which The people there are not able to see the spirit of life. important various elements of Malwa miniature painting style of folk art For many subjects (literature) such as Kalpasutra, Ramayana, Mahabharata, Devi Mahatmaya, Bustan of Saadi are based on. that are spiritual and historical respectively. Pictures based on poems are made on enchantment/affairs (Radha Krishna) and Nayika Bhed respectively. In The subjects of the pictures are like- Rasik Priya, Barhamasa, Ragamala, Rasaveli. In which we get the elements of art, human figures, nature Illustrations are visible through colour, line, form, tone, texture, space in architectural marking. Bhakti and yoga in Indian Art along with this, special emphasis was placed on the expression of emotion, due to which the art of Malwa remained intact. Folk art traditions contained in Malwa Miniatures are still prevalent in villages and cities and in many museums. It is safe and people have unwavering faith in these folk traditions.
Hindi - सम्पूर्ण कलाऐं मनुष्य की सौन्दर्यवृत्ति का परिणाम है। प्राचीन आदिम कला में से एक ओर सुसंस्कृत कला का और दूसरी ओर लोककला का विकास होता है। लोककला प्रायः धार्मिक आख्यानों, धार्मिक परम्पराओं, धार्मिक प्रतीकों एवं काल्पनिक पौराणिक प्रसंगों के अतिरिक्त सामाजिक त्यौहारों तथा सामाजिक मान्यताओं की पृष्ठभूमि पर आधारित होती है। लोककला और शास्त्रीय कला दोनों ही कला एक दूसरे के बिना अधूरी है। ये दोनों ही एक दूसरे के पूरक है। इसी सन्दर्भ में हमारी भारतीय लघु चित्रशैली के अधिकांश चित्रों के विषय काव्यों तथा साहित्य (ग्रन्थों) पर आधारित है। मालवा की लघु चित्रकला आध्यात्मिक आनन्द को लिए हुए है, उसकी सभ्यता और संस्कृति का वह प्रतिबिम्ब है, जिसमें वहाँ के जन जीवन की आत्मा के दर्शन होते हैं। मालवा लघुचित्र शैली के चित्र लोककला के विभिन्न महत्वपूर्ण तत्व लिए कई विषय (साहित्य) जैसे- कल्पसूत्र, रामायण, महाभारत, देवी महात्मय, बुस्तान आफ सादी पर आधारित है। जो क्रमशः आध्यात्मिक और ऐतिहासिक है। काव्यों पर आधारित चित्र क्रमशः प्रेमकथाओं तथा नायिका भेद पर बने है। इन चित्रों के विषय जैसे- रसिक प्रिया, बारहमासा, रागमाला, रसवेली है। जिसमें हमें लोककला के तत्व मनुष्याकृतियों, प्रकृति चित्रण, स्थापत्य अंकन में रंग, रेखा, रूप, तान, पोत, अन्तराल के द्वारा दृष्टिगोचर होते है। भारतीय कला में भक्ति एवं योग के साथ-साथ भाव की अभिव्यक्ति की ओर विशेष जोर दिया गया, जिसके कारण मालवा की कला भी अक्षुण बनी रही। मालवा लघुचित्रों में समाहित लोककला परम्परायें आज भी गाँव व शहरों में प्रचलित हैं और कई संग्रहालयों में सुरक्षित है तथा इन लोक परम्पराओं पर लोक मानस की अटूट श्रृद्धा है।
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Bortone, Dante, Steven Vensko, Sarah Entwistle, Alexandria Cogdill, Anne Monette, Yana Najjar, Randy Sweis, et al. "75 Generalizability of potential biomarkers of response to CTLA-4 and PD-1 blockade therapy in cancer." Journal for ImmunoTherapy of Cancer 8, Suppl 3 (November 2020): A81—A82. http://dx.doi.org/10.1136/jitc-2020-sitc2020.0075.
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BackgroundMultiple genomics-based biomarkers of response to immune checkpoint inhibition have been reported or proposed, including tumor mutation/neoantigen frequency, PD-L1 expression, T cell receptor repertoire clonality, interferon gene signature expression, HLA expression, and others.1 Although genomics associations of response have been reported, the primary studies have used a variety of data generation and processing techniques. There is a need for data harmonization and assessment of generalizability of potential biomarkers across multiple datasets.MethodsWe acquired patient-level RNA sequencing FASTQ data files from 10 data sets reported in seven pan-cancer PD-1 and CTLA-4 immune checkpoint inhibition trials with matched clinical annotations.2–7 We applied a common bioinformatics workflow for quality control, mapping to reference (STAR), generating gene expression matrices (SALMON), T cell receptor repertoire inference (MiXCR), extraction of immune gene signatures and immune subtypes,8 and differential gene expression analysis (DESeq2). We analyzed i) immunogenomics features proposed as biomarkers, and ii) gene expression signatures built from each trial for association with overall survival across the set of trials using univariable Cox proportional hazards regression. In all, we assessed 9 total immunogenomics features/signatures. P-values were adjusted for multiple testing using the Benjamini-Hochberg method.ResultsOf the 9 immunogenomics features assessed, cytolytic activity score and expression of the Follicular Dendritic Cell Secreted Protein gene (FDCSP) were associated with survival in two of seven studies, respectively (adjusted p < 0.05) (figure 1). No proposed biomarkers were significantly associated with survival in more than two studies. The sets of genes significantly associated with clinical benefit across the studies were highly disjoint, with only three genes significant in three studies and thirteen genes significant in two studies (figure 2). No genes were significantly associated with clinical benefit in more than three of seven studies.Abstract 75 Figure 1Association of immunogenomics features and proposed biomarkers with survival in 10 publicly available datasets from 7 clinical trials with immune checkpoint blockade. Nine immunogenomics features were tested in 10 publicly available RNAseq data sets from 7 published clinical trials with immune checkpoint blockade for their correlation with outcome. SKCM, skin cutaneous melanoma; BLCA, bladder cancer; Kidney, kidney cancer; Ureter, ureteral cancer; GBM, glioblastomaAbstract 75 Figure 2Association of gene expression of single genes with survival in 10 publicly available datasets from 7 clinical trials with immune checkpoint inhibitorsConclusionsNo proposed biomarkers were highly generalizable across studies. We expect that integrated modeling incorporating multiple immunogenomics features will be required to build a robust and generalizable biomarker for ICI response. Further work is needed to analyze determinants of response and clinical benefit.AcknowledgementsWe would like to thank SITC for funding for this work as part of the Sparkathon TimIOS collaborative project.ReferencesZappasodi R, Wolchok JD, Merghoub T. Strategies for Predicting Response to Checkpoint Inhibitors. Curr Hematol Malig Rep 2018;13(5):383–95.Liu D, Schilling B, Liu D, Sucker A, Livingstone E, Jerby-Arnon L, Zimmer L, Gutzmer R, Satzger I, Loquai C, Grabbe S, Vokes N, Margolis CA, Conway J, He MX, Elmarakeby H, Dietlein F, Miao D, Tracy A, Gogas H, Goldinger SM, Utikal J, Blank CU, Rauschenberg R, von Bubnoff D, Krackhardt A, Weide B, Haferkamp S, Kiecker F, Izar B, Garraway L, Regev A, Flaherty K, Paschen A, Van Allen EM, Schadendorf D. Integrative molecular and clinical modeling of clinical outcomes to PD1 blockade in patients with metastatic melanoma. Nat Med 2019;25(12):1916–27.Gide TN, Quek C, Menzies AM, Tasker AT, Shang P, Holst J, Madore J, Lim SY, Velickovic R, Wongchenko M, Yan Y, Lo S, Carlino MS, Guminski A, Saw RPM, Pang A, McGuire HM, Palendira U, Thompson JF, Rizos H, Silva IPD, Batten M, Scolyer RA, Long GV, Wilmott JS. distinct immune cell populations define response to anti-pd-1 monotherapy and Anti-PD-1/Anti-CTLA-4 Combined Therapy. Cancer Cell 2019;35(2):238–55 e6.Cloughesy TF, Mochizuki AY, Orpilla JR, Hugo W, Lee AH, Davidson TB, Wang AC, Ellingson BM, Rytlewski JA, Sanders CM, Kawaguchi ES, Du L, Li G, Yong WH, Gaffey SC, Cohen AL, Mellinghoff IK, Lee EQ, Reardon DA, O’Brien BJ, Butowski NA, Nghiemphu PL, Clarke JL, Arrillaga-Romany IC, Colman H, Kaley TJ, de Groot JF, Liau LM, Wen PY, Prins RM. Neoadjuvant anti-PD-1 immunotherapy promotes a survival benefit with intratumoral and systemic immune responses in recurrent glioblastoma. Nat Med. 2019;25(3):477–86.Riaz N, Havel JJ, Makarov V, Desrichard A, Urba WJ, Sims JS, Hodi FS, Martin-Algarra S, Mandal R, Sharfman WH, Bhatia S, Hwu WJ, Gajewski TF, Slingluff CL, Jr., Chowell D, Kendall SM, Chang H, Shah R, Kuo F, Morris LGT, Sidhom JW, Schneck JP, Horak CE, Weinhold N, Chan TA. Tumor and microenvironment evolution during immunotherapy with nivolumab. Cell 2017;171(4):934–49 e16.Hugo W, Zaretsky JM, Sun L, Song C, Moreno BH, Hu-Lieskovan S, Berent-Maoz B, Pang J, Chmielowski B, Cherry G, Seja E, Lomeli S, Kong X, Kelley MC, Sosman JA, Johnson DB, Ribas A, Lo RS. Genomic and transcriptomic features of response to anti-PD-1 therapy in metastatic melanoma. Cell 2016;165(1):35–44.Rosenberg JE, Hoffman-Censits J, Powles T, van der Heijden MS, Balar AV, Necchi A, Dawson N, O’Donnell PH, Balmanoukian A, Loriot Y, Srinivas S, Retz MM, Grivas P, Joseph RW, Galsky MD, Fleming MT, Petrylak DP, Perez-Gracia JL, Burris HA, Castellano D, Canil C, Bellmunt J, Bajorin D, Nickles D, Bourgon R, Frampton GM, Cui N, Mariathasan S, Abidoye O, Fine GD, Dreicer R. Atezolizumab in patients with locally advanced and metastatic urothelial carcinoma who have progressed following treatment with platinum-based chemotherapy: a single-arm, multicentre, phase 2 trial. Lancet. 2016;387(10031):1909–20.Thorsson V, Gibbs DL, Brown SD, Wolf D, Bortone DS, Ou Yang TH, Porta-Pardo E, Gao GF, Plaisier CL, Eddy JA, Ziv E, Culhane AC, Paull EO, Sivakumar IKA, Gentles AJ, Malhotra R, Farshidfar F, Colaprico A, Parker JS, Mose LE, Vo NS, Liu J, Liu Y, Rader J, Dhankani V, Reynolds SM, Bowlby R, Califano A, Cherniack AD, Anastassiou D, Bedognetti D, Mokrab Y, Newman AM, Rao A, Chen K, Krasnitz A, Hu H, Malta TM, Noushmehr H, Pedamallu CS, Bullman S, Ojesina AI, Lamb A, Zhou W, Shen H, Choueiri TK, Weinstein JN, Guinney J, Saltz J, Holt RA, Rabkin CS, Cancer Genome Atlas Research N, Lazar AJ, Serody JS, Demicco EG, Disis ML, Vincent BG, Shmulevich I. The Immune Landscape of Cancer. Immunity 2018;48(4):812–30e14.
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Hartanto, Doni Dwi, and Endang Nurhayati. "FALSAFAH HIDUP BHAKTI MARGA YOGA DALAM NASKAH SÊRAT BHAGAWAD GITA." Jurnal IKADBUDI 6, no. 1 (January 26, 2018). http://dx.doi.org/10.21831/ikadbudi.v6i1.18197.
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AbstrakPenelitian ini bertujuan untuk melakukan interpretasi falsafah hidup Bhakti Marga Yoga dan interpretasi ajaran Bhakti Marga Yoga dalam naskah Sêrat Bhagawad Gita. Metode penelitian meliputi dua tahap, yaitu metode filologi dan metode kualitatif. Metode filologi dilakukan dengan tiga tahapan, yaitu transliterasi, suntingan, dan terjemahan teks. Metode penelitian kualitatif digunakan dalam interpretasi ajaran dan falsafah hidup teks. Sumber data penelitian ialah naskah berjudul Sêrat Bhagawad Gita. Analisis dilakukan dengan analisis deskriptif kualitatif. Validitas dan reliabilitas yang digunakan ialah validitas semantik dan reliabilitas (intrarater dan interrater). Hasil penelitian adalah sebagai berikut: (1) falsafah hidup Bhakti Marga Yoga yaitu (a) Yogi yang baik, (b) prinsip Bhakti Yoga, (c) cinta kepada Tuhan; dan (2) Bhakti Marga Yoga merupakan jalan yang ditempuh untuk mencapai kesempurnaan hidup dengan cara berbakti dan cinta kepada Tuhan.Kata kunci: falsafah hidup, Bhakti Marga Yoga, Sêrat Bhagawad Gita AbstractThis research aimed to interpretate Bhakti Marga Yoga philosophy of life and interpretate the doctrine of Bhakti Marga Yoga in the manuscript of Sêrat Bhagawad Gita. The research used philology and qualitative methods. Philological method was carried out in three stages, namely the transliteration, editing, and translation of text. Qualitative method was used to interpretate the philosophy of life and the value of the theaching of the text. The source of the data was a manuscript of Sêrat Bhagawad Gita. Data was analyzed using qualitative descriptive analysis. Validation of data used semantic validity and reliability (intrarater and interrater). The result of this research are as follows. (1) The philosophy of life from Bhakti Marga Yoga is (a) the good Yogi, (b) the principle of Bhakti Yoga, (c) loving the Lord. (2) Bhkati Marga Yoga is the way to achieve the perfection of life by devoting and loving the God.Keywords: philosophy of life, Bhakti Marga Yoga, Sêrat Bhagawad Gita
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Román López, María Teresa. "Yoga en la India antigua." Espacio Tiempo y Forma. Serie II, Historia Antigua, no. 11 (January 1, 1998). http://dx.doi.org/10.5944/etfii.11.1998.4327.
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Las orientaciones precisas de la religión hindú para desarrollar las capacidades del hombre se hallan bajo el nombre de Yoga. El yoga es un conjunto de técnicas de dominio de sí mismo y meditación, que en el hinduismo adopta distintas modalidades; se puede hablar del yoga hindú, budista, jainista, etc. En sentido más restringido, el término se refiere a una de las seis escuelas ortodoxas de la filosofía india. Asimismo, se designa con la palabra yoga toda instrucción o disciplina encaminada hacia la liberación. Existen en el hinduismo numerosas denominaciones para las diferentes sendas del yoga. Las más conocidas en Occidente son: bhakti-yoga o «yoga de la correcta actitud religiosa»; rája-yoga o «yoga del desarrollo de la conciencia»; karma-yoga o «yoga de las acciones correctas»; jñána-yoga o «yoga del conocimiento» y hatha-yoga o «yoga del poder sobre el cuerpo». La doctrina clásica sobre el yoga está recogida en los Yoga-Sütra de Patañjali. A partir de una cierta época el sistema Yoga fue combinado eclécticamente con el sistema Samkhya.The precise orientations of the Hindú religión to develop men abilities are under the ñame of Yoga. The yoga is a join of techniques of meditation and self-domination, in which Hinduism have different modalities; it can be talk about Hindú yoga, Buddhist yoga, janist yoga, etc.. In a more restricted way, the word refers to one of the six orthodox schools of the Indian philosophy. It's desing, as well, with the word yoga, every instruction or discipline direct to liberation. There are so many denominations in Hinduism for the different yoga ways. The most known in Occident are bhakti-yoga or «yoga of the ríght religious actitude»; rája-yoga or «yoga of the conscience develop»; Karmayoga or «yoga of the corred action», jñána-yogsa or «yoga of the knowledge» and hatha-yoga or «yoga of ttie power on tlie body». The classic yoga doctrine is collect in the yoga-sútra of Patañjali. From certain age the yoga system was eclecticaily combine with the Samkhya system.
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Asija, Anurag. "A STUDY OF THE ATTITUDE OF COLLEGE STUDENTS OF PUNJAB TOWARDS YOGA." Scholarly Research Journal for Humanity Science & English Language 4, no. 24 (October 4, 2017). http://dx.doi.org/10.21922/srjhsel.v4i24.10406.
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In modern life, people generally try to accomplish too much in too little time, consequently they accumulate a lot of stress in their lives. In that time, yoga plays an important role to alleviate the stress and rejuvenate the body. In the times, yoga was a form of Bhakti. Rishi Patanjali, rightly called the father of yoga, who around 200 b.c. gave us the present literary form of yoga doctrine in his famous treaties Yoga Sutra. In modern times, the value of yoga is being increasingly recognized for general and it’s preventive and curative effects. Yoga does not conceive man having a physical body but on the contrary, it emphasizes the greater values of the mind which characterizes his personality, Thus, yoga leads to ultimate physical health and happiness together with the achieve of mental and patience.
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Asija, Anurag. "A STUDY OF THE ATTITUDE OF COLLEGE STUDENTS OF PUNJAB TOWARDS YOGA." Scholarly Research Journal for Interdisciplinary Studies 4, no. 36 (November 4, 2017). http://dx.doi.org/10.21922/srjis.v4i36.10081.
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In modern life, people generally try to accomplish too much in too little time, consequently they accumulate a lot of stress in their lives. In that time, yoga plays an important role to alleviate the stress and rejuvenate the body. In the times, yoga was a form of Bhakti. Rishi Patanjali, rightly called the father of yoga, who around 200 b.c. gave us the present literary form of yoga doctrine in his famous treaties Yoga Sutra. In modern times, the value of yoga is being increasingly recognized for general and it’s preventive and curative effects. Yoga does not conceive man having a physical body but on the contrary, it emphasizes the greater values of the mind which characterizes his personality, Thus, yoga leads to ultimate physical health and happiness together with the achieve of mental and patience.
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Chand, Bharati. "A STUDY OF LEADERSHIP MANAGEMENT FROM BHAGAVAD GITA BY FOLLOWING." Scholarly Research Journal for Interdisciplinary Studies 5, no. 43 (March 3, 2018). http://dx.doi.org/10.21922/srjis.v5i43.11247.
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This paper explores the leadership management from the Bhagavad-Gitaby following yoga.The study sought to investigate the two broad centripetal and centrifugal leadership management by harmonious blending of Karma Yoga,Gyan Yoga and Bhakti Yoga.This paper is based on literature review and hermeneutics, a qualitative research methodology which involves study, understanding and interpretation of ancient or classical text. The existing findings are interpreted by analysing the verse of Bhagavad Gita. At the end,it is concluded that teaching of Bhagavad Gita has authentic leadership management by following Yoga. Using contextual analysis this paper is an attempt to explore the leadership management and the guidance on vision found in this classic text.This study aimsto gain deep understanding and insights into concepts of vision and leadership to lead and develop leadership our young generation with broader perspective
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"SIMILES AND EXAMPLES IN THE EXPLANATION OF KARMAYOGA IN THE JNANESHWARI BY SANT JNANESHWAR." GAP GYAN - A GLOBAL JOURNAL OF SOCIAL SCIENCES, September 10, 2021. http://dx.doi.org/10.47968/gapgyan.4310.
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Shrimad Bhagavad Gita is the glorious dialogue between Arjuna and Sri Krishna containing the essence of the Vedic philosophy in nutshell and in the most lucid form. There have been thousands of commentaries on Bhagavad Gita and many different interpretations are also available from ancient to the medieval period. Each scholar has interpreted it according to the main philosophical precept of his/her School of thought, while other interpretations were also possible. However the commentary in Marathi, the regional language by Sant Jnaneshwar is unique. He as a Yogi, a Poet, a Bhakta and a Jnani of the Nath Vaishnava tradition (Sampradaya), Varkari (Vithoba-Krishna) Bhakti movement tradition and disciple of his own elder brother and guru Nivvruttinath. Jnaneshwar gifted us a precious work which is the commentary on Shrimad Bhagawad Gita, titled Bhavarthdeepika in Marathi and also known as Jnaneshwari and Shri Dnyaneshwari. What is unique in Jnaneshwari is that it is written keeping in mind a common man and not an elite class of that time. That is the reason why it is written in Marathi, a regional language and filled with many examples and similes that a common would easily understand. Many people also believe that it was Lord Krishna Himself, who reincarnated to make the Gita available to everyone. This present study is a humble attempt to find and present all these similes and examples that are used allegorically by Jnaneshwar to simplify the message conveyed by lord Krishna in the Bhagavad Gita. The study is delimited to the Karmayoga only and hence, the researcher has compiled the verses dealing with the Karmayoga, particularly in third to sixth chapters
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"SHARNAGATI (COMPLETE SURRENDER TO GOD)- A‘NIYAMA’ IN BHAJANS OF A SEEKER -GANGASATI." GAP GYAN - A GLOBAL JOURNAL OF SOCIAL SCIENCES, September 10, 2021. http://dx.doi.org/10.47968/gapgyan.4312.
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Sharnagati is mentioned many times in the scriptures and by the devotees in their hymns. This Sharnagati is to be taken by the Tattvanist Guru or God. The devotee accepts surrender and becomes relaxed. The devotee does as his Guru or Lord says. This is what Lord Krishna explains to Arjuna in the Gita. The Guru-Shishya tradition of Sharnagati has been going on for ages. Maharshi Patanjali has mentioned inYogasutrathat Ishwarpranidhan comes under the Major Niyam of Ashtanga Yoga and that is known as Sharnagati. Swami Kripalvanandji and Swami Rajarshi Muni have achieved this through their yoga practice. When the seeker begins the sadhana and the devotee begins the bhakti, the mantra japa also begins withSharnagati. Sharnagati is what makes a devotee attain God and a devotee achieves Moksha.
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Evie. "Implementasi Ajaran Catur Marga Yoga dalam Kehidupan Masyarakat Hindu." Dharma Duta 17, no. 1 (August 22, 2019). http://dx.doi.org/10.33363/dd.v17i1.337.
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Catur Marga are the four ways or manners of the members of a religious community of Hindu for honor and go in the direction of way the God or Ida Sang Hyang Widhi Wasa. The source of teaching Catur Marga are teach in purified literature Bhagawadgita, the main of Trayodhyaya about Karma Marga Yoga, that is one system which content the teaching that the different of teach Subha Karma (good action) with the teach of Asubha Karma (not good action). Karma has two kinds of meaning, that are related to ritual or yajna and karma in meaning action. The second about Bhakti Yoga Marga that is to respectful greeting of God in bring into reality of abstract and resfectful greeting of God in contrete. For example we use nyasa or pratima have the shape statue or mantra. The third about Jnana Marga Yoga that is the way of purified knowledge to go in direction of God. There are two kinds of knowledge. They are jnana (knowledge) and wijnana (everything is know in the knowledge). And the fourth, Raja Marga Yoga that is teach about manner or way of Yoga or medition (th mind concentration) to go in the direction of the God or Ida Sang Hyang Widhi Wasa.
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Pandey, Yuba Raj. "Economic Interpretation of Philosophy of Bhagavad Gita: A Descriptive Analysis." Economic Journal of Development Issues, January 23, 2018, 77–101. http://dx.doi.org/10.3126/ejdi.v23i1-2.19066.
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Bhagavad Gita has proposed number of economic principles and values. In his recent book, The Idea of Justice, Amartya Sen discusses main massage of the Bhagavat Gita that is ‘duty is important’. In addition to this, the central thesis of the Gita from the philosophical view is found through the concept of yoga. The path of action without motive (or the path of Niskam Karma Yoga) is the most important of those various principles. The path of knowledge (Gyan Yoga) and the path of commitment to work (Bhakti Yoga) are other important principles. Bhagavad Gita analyses in detail the behavioral nature of different individuals and the result of the behavior of the individual. It emphasizes on the good moral character and considers labour as the duty of each and every individual. Similarly it describes about the qualities of life and the happiness of people. Self-reliance of the individual is also emphasized in the Bhagavad Gita. Full commitment to fulfill ones assigned task makes the task successfully accomplished even if people do not care about the fruit (returns from it) before doing the task. Doubts and continuous eye in the fruit work may divert the attention of the actor from the work to the fruit only. Full concentration in the work is necessary to make the work fully successful. The concepts of sustainable development and human development also have their roots in the Bhagavad Gita. Economic Journal of Development Issues Vol. 23&24 No. 1-2, (2017) Combined Issue, Page : 77-101
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Silva, Victor Hugo Oliveira. ""Obrigado pela associação”: as redes híbridas e o festival do amor Hare Krishna." Sociologias Plurais 7, no. 3 (July 31, 2021). http://dx.doi.org/10.5380/sclplr.v7i3.82271.
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A devoção, assim como a ciência analisada por Latour (1997) em Vida de Laboratório, pode ser lida como um saber e um viver construído, que depende de muitos atores. Em vez de um experimento - tornado objetivo por inscrições produzidas na interação entre cientistas, aparelhos, papéis, bactérias e neurônios - o serviço devocional (bhakti yoga) é, para estes Hare Krishnas, fundamentado na possibilidade de construção de uma experiência possibilitada pela interação de devotos, instrumentos, Deidades, livros e oferendas. A unidade de análise para esta reflexão será o templo Hare Krishna de Curitiba, campo no qual venho desenvolvendo minha pesquisa de doutorado em sociologia. Esta experiência se apresenta como a inserção em redes heterogêneas que promovem as mediações e associações necessárias para produção da presença inerente à experiência do serviço devocional e ao engajamento a ele relacionado. Nessa perspectiva o templo poderia ser visto como um laboratório, no qual se produzem as circunstâncias necessárias para a vivência da emoção devocional.