Saturday, 7 February 2015

Paramahansa Yogananda : Spiritualizing Self-Realization...

Paramahansa Yogananda (5 January, 1893 – March 7, 1952), born Mukunda Lal Ghosh , was an Indian yogi and guru who introduced millions of westerners to the teachings of meditation and Kriya Yoga through his book, Autobiography of a Yogi.
Yogananda was born in Gorakhpur, Uttar Pradesh, India to a devout family in the last decade of the nineteenth century, and passed his first eight years at Gorakhpur the United Provinces of northeastern India. They were eight children: four boys and four girls. Mukunda Lal Ghosh, was the second son and the fourth child. Father Bhagawati Charan Ghosh and Mother Gyan Prabha Ghosh were Bengalis, of the Kshatriya caste. Both were blessed with saintly nature. Their mutual love, tranquil and dignified, never expressed itself frivolously. A perfect parental harmony was the calm center for the revolving tumult of eight young lives.

According to his younger brother, Sananda, from his earliest years young Mukunda's awareness and experience of the spiritual was far beyond the ordinary. In his youth he sought out many of India's Hindu sages and saints, hoping to find an illuminated teacher to guide him in his spiritual quest.
Yogananda's seeking after various saints mostly ended when he met his guruSwami Yukteswar Giri, in 1910, at the age of 17. He describes his first meeting with Yukteswar as a rekindling of a relationship that had lasted for many lifetimes:
We entered a oneness of silence; words seemed the rankest superfluities. Eloquence flowed in soundless chant from heart of master to disciple. With an antenna of irrefragable insight I sensed that my guru knew God, and would lead me to Him. The obscuration of this life disappeared in a fragile dawn of prenatal memories. Dramatic time! Past, present, and future are its cycling scenes. This was not the first sun to find me at these holy feet!
Later on Yukteswar informed Yogananda that he had been sent to him by Mahavatar Babaji for a special purpose.
After passing his Intermediate Examination in Arts from the Scottish Church College, Calcutta, in June 1915, he graduated with a degree similar to a current day "Bachelor of Arts" or B.A. (which at the time was referred to as an A.B.), from the Serampore College, a constituent college of the University of Calcutta. This allowed him to spend time at Yukteswar's ashram in Serampore. In 1915, he took formal vows into the monastic Swami Order and became 'Swami Yogananda Giri'. In 1917, Yogananda founded a school for boys in Dihika, West Bengal that combined modern educational techniques with yoga training and spiritual ideals. A year later, the school relocated to Ranchi. This school would later become the Yogoda Satsanga Society of India, the Indian branch of Yogananda's American organization the Self-Realization Fellowship.



In 1917 Paramahansa Yogananda "began his life's work with the founding of a 'how-to-live' school for boys, where modern educational methods were combined with yoga training and instruction in spiritual ideals." In 1920 "he was invited to serve as India's delegate to an International Congress of Religious Liberals convening in Boston. His address to the Congress, on 'The Science of Religion,' was enthusiastically received." For the next several years he lectured and taught across the United States. His discourses taught of the "unity of 'the original teachings of Jesus Christ and the original Yoga taught by Bhagavan Krishna.'"


In 1920 he founded the Self-Realization Fellowship and in 1925 established in Los Angeles, California, USA, the international headquarters for SRF.



Yogananda wrote down his Aims and Ideals for Self-Realization Fellowship/Yogoda Satsanga Society:
  • To disseminate among the nations a knowledge of definite scientific techniques for attaining direct personal experience of God.
  • To teach that the purpose of life is the evolution, through self-effort, of man’s limited mortal consciousness into God Consciousness; and to this end to establish Self-Realization Fellowship temples for God-communion throughout the world, and to encourage the establishment of individual temples of God in the homes and in the hearts of men.
  • To reveal the complete harmony and basic oneness of original Christianity as taught by Jesus Christ and original Yoga as taught by Bhagavan Krishna; and to show that these principles of truth are the common scientific foundation of all true religions.
  • To point out the one divine highway to which all paths of true religious beliefs eventually lead: the highway of daily, scientific, devotional meditation on God.
  • To liberate man from his threefold suffering: physical disease, mental inharmonies, and spiritual ignorance.
  • To encourage “plain living and high thinking”; and to spread a spirit of brotherhood among all peoples by teaching the eternal basis of their unity: kinship with God.
  • To demonstrate the superiority of mind over body, of soul over mind.
  • To overcome evil by good, sorrow by joy, cruelty by kindness, ignorance by wisdom.
  • To unite science and religion through realization of the unity of their underlying principles.
  • To advocate cultural and spiritual understanding between East and West, and the exchange of their finest distinctive features.
  • To serve mankind as one’s larger Self.



Yogananda wrote the Second Coming of Christ: The Resurrection of the Christ Within You and God Talks With Arjuna — The Bhagavad Gita' to reveal the complete harmony and basic oneness of original Christianity as taught by Jesus Christ and original Yoga as taught by Bhagavan Krishna; and to show that these principles of truth are the common scientific foundation of all true religions.
In his published work, The Self-Realization Fellowship Lessons, Yogananda gives "his in-depth instruction in the practice of the highest yoga science of God-realization. That ancient science is embodied in the specific principles and meditation techniques of Kriya Yoga." Yogananda taught his students the need for direct experience of truth, as opposed to blind belief. He said that "The true basis of religion is not belief, but intuitive experience. Intuition is the soul's power of knowing God. To know what religion is really all about, one must know God."





Echoing traditional Hindu teachings, he taught that the entire universe is God's cosmic motion picture, and that individuals are merely actors in the divine play who change roles through reincarnation. He taught that mankind's deep suffering is rooted in identifying too closely with one's current role, rather than with the movie's director, or God.

He taught Kriya Yoga and other meditation practices to help people achieve that understanding, which he called Self-realization:
Self-realization is the knowing – in body, mind, and soul – that we are one with the omnipresence of God; that we do not have to pray that it come to us, that we are not merely near it at all times, but that God's omnipresence is our omnipresence; and that we are just as much a part of Him now as we ever will be. All we have to do is improve our knowing.
The "science" of Kriya Yoga is the foundation of Yogananda's teachings. Kriya Yoga is "union (yoga) with the Infinite through a certain action or rite (kriya). The Sanskrit root ofkriya is kri, to do, to act and react." Kriya Yoga was passed down through Yogananda's guru lineage – Mahavatar Babaji taught Kriya Yoga to Lahiri Mahasaya, who taught it to his disciple, Yukteswar Giri, Yogananda's Guru.
Yogananda gave a general description of Kriya Yoga in his Autobiography:
The Kriya Yogi mentally directs his life energy to revolve, upward and downward, around the six spinal centers (medullary, cervical, dorsal, lumbar, sacral, and coccygeal plexuses) which correspond to the twelve astral signs of the zodiac, the symbolic Cosmic Man. One-half minute of revolution of energy around the sensitive spinal cord of man effects subtle progress in his evolution; that half-minute of Kriya equals one year of natural spiritual unfoldment.
Sri Mrinalini Mata, current president of SRF/YSS, said, "Kriya Yoga is so effective, so complete, because it brings God's love – the universal power through which God draws all souls back to reunion with Him – into operation in the devotee's life." 
Yogananda wrote in Autobiography of a Yogi that the "actual technique should be learned from an authorized Kriyaban (Kriya Yogi) of Self-Realization Fellowship (Yogoda Satsanga Society of India.)"
In 1946, Yogananda published his life story, Autobiography of a Yogi. It has since been translated into 34 languages. In 1999, it was designated one of the "100 Most Important Spiritual Books of the 20th Century" by a panel of spiritual
authors convened by Philip Zaleski and Harper Collins publishers. Autobiography of a Yogi is the most popular of Yogananda's books. According to Philip Goldberg, who wrote American Veda, "...the Self-Realization Fellowship which represents Yogananda's Legacy, is justified in using the slogan, "The Book that Changed the Lives of Millions." It has sold more than four million copies and counting..." In 2006, the publisher, Self-Realization Fellowship, honored the 60th anniversary of Autobiography of a Yogi "with a series of projects designed to promote the legacy of the man thousands of disciples still refer to as 'master.'"





Autobiography of a Yogi describes Yogananda's spiritual search for enlightenment, in addition to encounters with notable spiritual figures such asTherese NeumannAnandamayi MaMohandas Gandhi, Nobel laureate in literature Rabindranath Tagore, noted plant scientist Luther Burbank(the book is 'Dedicated to the Memory of Luther Burbank, An American Saint'), famous Indian scientist Sir Jagadish Chandra Bose and Nobel laureate in physicis Sir C. V. Raman. One notable chapter of this book is "The Law of Miracles", where he gives scientific explanations for seemingly miraculous feats. He writes: "the word 'impossible' is becoming less prominent in man's vocabulary." 

The Autobiography has been an inspiration for many people including Steve Jobs (1955–2011), co-founder, former chairman, and chief executive officer of Apple Inc. In the book Steve Jobs: A Biography the author writes that in preparation for a trip, Mr. Jobs downloaded onto his iPad2, the Autobiography of a Yogi, "the guide to meditation and spirituality that he had first read as a teenager, then re-read in India and had read once a year ever since." 

In the days leading up to his death, he began hinting that it was time for him to leave the world. 

On March 7, 1952, he attended a dinner for the visiting Indian Ambassador to the US, Binay Ranjan Sen, and his wife at the Biltmore Hotel in Los Angeles. At the conclusion of the banquet, Yogananda spoke of India and America, their contributions to world peace and human progress, and their future cooperation, expressing his hope for a "United World" that would combine the best qualities of "efficient America" and "spiritual India." According to an eyewitness – Daya Mata, a direct disciple of Yogananda, who was head of the Self-Realization Fellowship from 1955–2010  — as Yogananda ended his speech, he read from his poem My India, concluding with the words "Where Ganges, woods, Himalayan caves, and men dream God—I am hallowed; my body touched that sod". "As he uttered these words, he lifted his eyes to the Kutastha center (the Ajna Chakra), and his body slumped to the floor." Followers say that he entered mahasamadhi. The official cause of death was heart failure.




His funeral service, with hundreds attending, was held at the SRF headquarters atop Mt. Washington, in Los Angeles. Rajarsi Janakanada, the new president of Self-Realization Fellowship, "performed a sacred ritual releasing the body to God." Yogananda's remains are interred at the Forest Lawn Memorial Park in the Great Mausoleum (normally closed off to visitors but Yogananda's tomb is accessible) in Glendale, California.

Kabir Das n Rahim Das : Poetic ambience of Bhakti move..

Kabīr Das (c. 1440 – c. 1518) was a mystic poet and saint of India, whose writings have greatly influenced the Bhakti movement.

Kabir's legacy is today carried forward by the Kabir panth ("Path of Kabir"), a religious community that recognises him as its founder and is one of the Sant Mat sects. Its members, known as Kabir panthis, are estimated to be around 9.6 million. They are spread over north and central India, as well as dispersed with the Indian diaspora across the world, up from 843,171 in the 1901 census.His writings include Bijak, Sakhi Granth, Kabir Granthawali and Anurag Sagar.

Kabir's early life is not firmly established. In Indian tradition, he is commonly supposed to have lived for 120 years from 1398 to 1518, which "permits him to be associated with other famous figures such as Guru Nanak and Sikander Lodi", however most historians state this to be highly unlikely.Historians are uncertain about his dates of birth and death. Some state 1398 as a date of birth, whereas others favour later dates, such as 1440.Some assign his death date to the middle of the 15th century.

According to one traditional version of his parentage, Kabir was born to a Brahmin widow at Lahartara near Kashi (modern day Varanasi). The widow abandoned Kabir to escape dishonour associated with births outside marriage. He was brought up in a family of poor Muslim weavers Niru and Nima. 

Vaishnava saint Swami Ramananda accepted Kabir as his disciple. When Swami Ramananda died, Kabir was 13 years old.

In his hymns, Kabir does not call himself born as Brahmin, but he refers to himself as born a Julaha many times in his hymns.Bhagat Ravidas, the contemporary of Kabir, also mentioned in his hymn that Kabir was born to Muslims who were cow killers.

According to influential American Indologist Wendy Doniger, Kabir was born into a Muslim family and "all these stories attempt to drag Kabir back over the line from Muslim to Hindu".

Kabir was initiated by Swami Ramananda- a major exponent of Vishishtadvaita philosophy who considered lord Rama as Iṣṭa-devatā. Kabir too often refers to Ramaas his lord. He did not become a sadhu, nor did he entirely abandon worldly life. Kabir chose instead to live the balanced life of a householder and mystic, a tradesman and contemplative. However, there are conflicting views of whether he actually entered into a formal marriage or not.

Kabir's family is believed to have lived in the locality of Kabir Chaura in VaranasiKabīr maṭha (कबीरमठ), a maṭha located in the back alleys of Kabir Chaura, celebrates his life and times. Accompanying the property is a house named Nīrūṭīlā (नीरू टीला) which houses Niru and Nima's graves. The house also accommodates students and scholars who live there and study Kabir's work.

Kabir's legends describe his victory in trials by sultan, a Brahmin, a Qazi, a merchant and God. The ideological messages in Kabir's legends appealed to the poor and oppressed.David Lorenzen describes primary purpose of his legends as a "protest against social discrimination and economic exploitation".
His greatest work is the Bijak (the "Seedling"), an idea of the fundamental one. This collection of poems elucidates Kabir's universal view of spirituality. Though his vocabulary is replete with Hindu spiritual concepts, such as Brahmankarma and reincarnation, he vehemently opposed dogmas, both in Hinduism and in Islam. He often advocated leaving aside the Qur'an and Vedas and simply following Sahaja path, or the Simple/Natural Way to oneness in God. He believed in the Vedantic concept of atman, but unlike earlier orthodox Vedantins, he spurned the Hindu societal caste system and Murti-pujan (idol worship), showing clear belief in both bhakti and Sufi ideas.

Kabir calls his God by the name of Rama. However, his Rama is not the Rama of Ayodhya born of Dashratha. His Rama is Niranjan (without taint), Nirakar (formless) and Nyara(omnipresent, extraordinary). Here, his views are in line with the best ideals exposed in the upanishads.

His Hindi was a vernacular, straightforward kind, much like his philosophies. A major part of Kabir's work as a bhagat was collected by the fifth Sikh guruGuru Arjan Dev, and incorporated into the Sikh scriptureGuru Granth Sahib. The hallmark of Kabir's works consists of his two line couplets, known as the 'Kabir ke Dohe'.

Kabir composed in a pithy and earthy style, replete with surprise and inventive imagery. His poems resonate with praise for the true guru who reveals the divine through direct experience, and denounce more usual ways of attempting god-union such as chanting, austerities, etc. Kabir, being illiterate, expressed his poems orally in vernacular Hindi, borrowing from various dialects including AvadhiBraj, and Bhojpuri.
Songs of Kabir is a collection of his poems, collected by Kshitimohan Sen from mendicants across India, that has been translated to English by Rabindranath Tagore.

A considerable body of poetical work has been attributed to Saint Kabir. And while two of his disciples, Bhāgodās and Dharmadās, did write much of it down, "...there is also much that must have passed, with expected changes and distortions, from mouth to mouth, as part of a well-established oral tradition."

Poems and songs ascribed to Kabir are available today in several dialects, with varying wordings and spellings as befits an oral tradition. Opinions vary on establishing any given poem's authenticity. Despite this, or perhaps because of it, the spirit of this mystic comes alive through a "unique forcefulness... vigor of thought and rugged terseness of style."

Kabir's influence was so great that, similar to how different communities argued to cremate the Buddha upon his death, after Kabir died, both the Hindus and Muslims argued to cremate his body in Varanasi or bury it in Maghahar them according to their tradition.
Rahim was a poet of medieval feudal culture. Versatility-Rahim's personality was rich. With the same commander, administrator, patron, munificent, diplomat, polyglot, esthete, poet and scholar. Rahim communal harmony and respect for all religions were seeker solemn expressions. They are exclusive of the composite culture were devotee. Rahim architect of pen and sword were rich and human love.

Nawab Khan Abdur food skilled statesman of medieval India, and Indian cultural coordination Vir- brave warrior poet Mrmi are the perfect present. Among their number the last four centuries of historical men as sons of Mother India has been true. You were present in all properties, which are found in men. You were a hundred lucky people, who Ubyvidy lasting popularity of Indian life and not just because his living body is found on pages renown. Being a Muslim, Hindu poignant fact that you have to sit in the inner were marked, they tend to introduce large-heartedness. Devi Hindu gods, Pwa ç, religious beliefs and traditions which have also been mentioned by you, with the full knowledge and integrity have been. Assuming you are on life's reality Hindu Indian life. Rahim in his poetry Ramayana, Mahabharata, Puranas and texts like the Bhagavad Gita is obscured and temporal life, for example, chose to explain his side's behavior, social harmony and Indian culture offers a glimpse of the bride; which is unity in diversity.

Abdurrrhim Khankhana Samvat 1613 E. born. (AD 1553), known in the history of the house in Lahore was Bairam Khan. Incidentally Humayun then resisted the invasion of Alexander Suri was in Lahore with the military. Bairam Khan, son of the house were there themselves and hearing about the origin of the name of the child, "Rahim" it.

Education of the Prince Akbar, Humayun Bairam Khan chose to Diksha and in the last days of his life, with the responsibility of managing state Akbar's guardian was appointed.Bairam Khan Akbar efficient policy to cooperate in strengthening the state. Bairam Khan and Akbar were differences between some reason. Bairam Khan Akbar successfully suppressed the rebellion and keeping his master's values ​​and honor him wanted to go to Hajj. Consequently Bairam Khan left for Hajj. Bairam Khan going for Hajj and stayed in Patan Patan in Gujarat in the famous yacht boating lake Sahasralinga were sitting on the beach with the intention of offering an Afghan warlord Khan happy to come and sort of deception Bairam Khan. The Mubarak Khan to avenge his father's death. This event made orphan Bairam Khan's family. These fraudsters did not just murder, but also made a considerable looting. Sultana Begum widow escaped with some of his servants came to Ahmedabad. Akbar was known about the incident as soon as they come back to court Sultana Begum sent message. After the message has come in the way Begum Akbar's court. Giving evidence at the time of Akbar greatness generously provided shelter and Rahim said to them, "Be happy with it all. It would not know it from his father got up to head the shadow of mine Khanaa. Baba said Jmbur is our son. Do not put it in front of our eyes. Thus, like Akbar Rahim son's upbringing was very Dharm-. After a few days, Sultana Begum Akbar married the widow. Akbar Rahim meet the royal family, "Mirza Khan" was awarded. Akbar's liberal education initiation Dharm- Rahim alignment was friendly. Diksha the education of the Rahim Knthar poetry still remains neck of land. Elahi Akbar Din- Hindutva sun saying of living space which would have given him several times in his poems location Rahim. Rahim is said about the Muslim religion and culture were pure Indian.

Rahim Awadhi and Braj Bhasha poetry in both the simple, natural and is effusive. Up in their poetry, calm and humor gets juice तथा दोहा , सोरठा , बरवै , कवित्त और सवैया उनके Dearverses are.

Thursday, 5 February 2015

Gautama Buddha: a travelling sage of Buddhism

Gautama Buddha, also known as Siddhārtha GautamaShakyamuni,or simply the Buddha, was a sage on whose teachings Buddhism was founded. He is believed to have lived and taught mostly in eastern India sometime between the sixth and fourth centuries BCE.
The word Buddha means "awakened one" or "the enlightened one". "Buddha" is also used as a title for the first awakened being in anera. In most Buddhist traditions, Siddhartha Gautama is regarded as the Supreme Buddha . Gautama taught a Middle Way between sensual indulgence and the severe asceticism found in the Sramana (renunciation) movement common in his region. He later taught throughout regions of eastern India such as Magadhaand Kośala.
Gautama is the primary figure in Buddhism and accounts of his life, discourses, and monastic rules are believed by Buddhists to have been summarized after his death and memorized by his followers. Various collections of teachings attributed to him were passed down by oral tradition and first committed to writing about 400 years later.
At the age of 29, Siddhartha left his palace to meet his subjects. Despite his father's efforts to hide from him the sick, aged and suffering, Siddhartha was said to have seen an old man. When his charioteer Channa explained to him that all people grew old, the prince went on further trips beyond the palace. On these he encountered a diseased man, a decaying corpse, and an ascetic. These depressed him, and he initially strove to overcome aging, sickness, and death by living the life of an ascetic.
Accompanied by Channa and riding his horse Kanthaka, Gautama quit his palace for the life of a mendicant. It's said that, "the horse's hooves were muffled by the gods" to prevent guards from knowing of his departure.
Gautama initially went to Rajagaha and began his ascetic life by begging for alms in the street. After King Bimbisara's men recognised Siddhartha and the king learned of his quest, Bimbisara offered Siddhartha the throne. Siddhartha rejected the offer, but promised to visit his kingdom of Magadha first, upon attaining enlightenment.
He left Rajagaha and practised under two hermit teachers of yogic meditation. After mastering the teachings of Alara Kalama (Skr. Ārāḍa Kālāma), he was asked by Kalama to succeed him. However, Gautama felt unsatisfied by the practice, and moved on to become a student of yoga with Udaka Ramaputta (Skr. Udraka Rāmaputra).[68] With him he achieved high levels of meditative consciousness, and was again asked to succeed his teacher. But, once more, he was not satisfied, and again moved on.
Siddhartha and a group of five companions led by Kaundinya are then said to have set out to take their austerities even further. They tried to find enlightenment through deprivation of worldly goods, including food, practising self-mortification. After nearly starving himself to death by restricting his food intake to around a leaf or nut per day, he collapsed in a river while bathing and almost drowned. Siddhartha began to reconsider his path. Then, he remembered a moment in childhood in which he had been watching his father start the season's ploughing. He attained a concentrated and focused state that was blissful and refreshing, the jhāna.
According to the early Buddhist texts, after realizing that meditative dhyana was the right path to awakening, but that extreme asceticism didn't work, Gautama discovered what Buddhists call the Middle Way —a path of moderation away from the extremes ofself-indulgence and self-mortification, or the Noble Eightfold Path, as was identified and described by the Buddha in his first discourse, the Dhammacakkappavattana Sutta. In a famous incident, after becoming starved and weakened, he is said to have accepted milk andrice pudding from a village girl named Sujata. Such was his emaciated appearance that she wrongly believed him to be a spirit that had granted her a wish.
Following this incident, Gautama was famously seated under a pipal tree—now known as the Bodhi tree—in Bodh GayaIndia, when he vowed never to arise until he had found the truth.Kaundinya and four other companions, believing that he had abandoned his search and become undisciplined, left. After a reputed 49 days of meditation, at the age of 35, he is said to have attained Enlightenment. According to some traditions, this occurred in approximately the fifth lunar month, while, according to others, it was in the twelfth month. From that time, Gautama was known to his followers as the Buddha or "Awakened One" ("Buddha" is also sometimes translated as "The Enlightened One").
According to Buddhism, at the time of his awakening he realized complete insight into the cause of suffering, and the steps necessary to eliminate it. These discoveries became known as the "Four Noble Truths", which are at the heart of Buddhist teaching. Through mastery of these truths, a state of supreme liberation, or Nirvana, is believed to be possible for any being. The Buddha described Nirvāna as the perfect peace of a mind that's free from ignorance, greed, hatred and other afflictive states, or "defilements" (kilesas). Nirvana is also regarded as the "end of the world", in that no personal identity or boundaries of the mind remain. In such a state, a being is said to possess the Ten Characteristics, belonging to every Buddha.
According to a story in the Āyācana Sutta (Samyutta Nikaya VI.1) — a scripture found in the Pāli and other canons — immediately after his awakening, the Buddha debated whether or not he should teach the Dharma to others. He was concerned that humans were so overpowered by ignorance, greed and hatred that they could never recognise the path, which is subtle, deep and hard to grasp. However, in the story, Brahmā Sahampati convinced him, arguing that at least some will understand it. The Buddha relented, and agreed to teach.