#Teachings of Acharyas

[radical-revolution]

GOOD GURU CHECKLIST

How do we recognize an authentic guru? It isn’t easy. The list of necessary qualities is subjective, which means that ticking boxes on a checklist will help only to a point.

The followers of Jim Jones, Rajneesh, Surya Das, Sogyal Rinpoche, and the Dalai Lama must have all analyzed their chosen leader to some degree before offering up their one-pointed devotion.

The modern world is so materialistic, yet there is still a very strong habit of moralistic judgment. When King Trisong Deutsen offered his wife, Yeshe Tsogyal, to his guru, Guru Rinpoche, and then after some time Guru Rinpoche asked Yeshe Tsogyal to be with Acharya Saley, would this be morally acceptable in today’s modern world?

Can we accept this arrangement without flinching for a moment? The three-way relationship would be unthinkable today, maybe even criminal.

There’s no definitive checklist, but there are a few criteria that, even with our limited human capacity, we can generally apply. It’s impossible to know if a spiritual guide has all these qualities because it takes someone enlightened to recognize an enlightened person. These general criteria have been tested for centuries, and at the very least we can assume they will not do much harm.

It’s almost impossible to find a guru in this world at this time who has all the noble qualities of a Vajrayana master described in the ancient tantric texts. But in the Mahayana sutras the Buddha offered advice about what to do if we can’t find an authentic master.

He said if you encounter a person who talks about buddha nature, such a person should be venerated as the Buddha himself. If you think about how many millions of people there are who talk only about food and clothes and bank balances and never about buddha nature, you see why the Buddha would say such a thing.

In this degenerate time, if you can find a guru with even a few of these qualities, then you should consider accepting him or her as your teacher because such a person is so rare, on the verge of extinction.

The good guru

has realized the ultimate view

is open-minded

is reluctant to teach

is tolerant

is learned

is disciplined

is kind and never denigrates others

has a lineage

is progressive

is humble

is not interested in your wallet, thighs, or toes

has a living guru and a living tradition

is devoted to the three jewels

trusts in the laws of karma

is generous

brings you to virtuous surroundings

has tamed the body, speech, and mind

is gentle and soothing

has pure perception

is nonjudgmental

abides by the Buddha’s rules of Vinaya, Bodhisattvayana, and, of course, Vajrayana

fears wrongdoing

is forgiving

is skillful

— Dzongsar Jamyang Khyentse

[33-108]

Paramārthasāra of Acharya Abhinavagupta : “The Essence of the Teachings on the Highest Truth”

____________________________________________

The first 50 verses – Abhinavagupta

I take refuge in you alone, Sambhu, who are beyond maya, transcendent, without beginning, one, existent in all beings in myriad forms, refuge of all, and immanent in all animate and inanimate creation. ||1

Overwhelmed by the chain of misery that begins with his birth in the womb and terminates with his physical death, a disciple asked Lord Adhara about supreme wisdom. The teacher [Adhara] instructed him on the essence of the supreme wisdom by means of the Adhara Karikas, which Abhinavagupta recasts, modifying them from the point of view of the Saiva tradition.|| 2,3

The supreme Lord creates this universe consisting of four eggs (anda): the Sakti egg, the maya egg, the prakrti egg, and the prithvi egg, out of the glory of his own divine Sakti. ||4

Commentary:The supreme Lord creates this universe consisting of four eggs (anda): the Sakti egg, the maya egg, the prakrti egg, and the prithvi egg, out of the glory of his own divine Sakti. An anda is a sphere that contains in it a series of phenomenal elements and serves as a sheath that covers and hides the divine nature of the Absolute. (i) Sakti, the divine power of God projecting itself externally and covering the Absolute with the pure creation. Manifesting diversity within unity, it hides the basic absoluteness and the perfect unity of the Absolute God and contains in it the four pure tattvas from Sakti to pure Vidya.

(ii) The sphere of Maya pushes into oblivion the natural purity and divine potency of the Absolute, covers it with five sheaths or limiting elements called kancukas and presents the Absolute as a finite being called Purusa. It contains in it seven tattvas from Maya to Purusa.

(iii) The sphere of Prakriti covers Purusa with all psychic elements, senses, organs, subtle objective elements called tanmatras, three gunas and four gross elements upto water. It contains twenty-three tattvas from Prakriti to water.

(iv) Prithvi as an anda or sphere covers the Absolute with the solid gross existence. It contains prithvi-tattva alone and consists of the whole solid existence in the universe.

(v) Siva-tattva lies beyond all these four andas.

The above mentioned four spheres contain thirty-five tattvas and cover the pure and divinely potent absolute consciousness with fine, subtle, gross and solid creation. The Absolute God creates them playfully in the process of the manifestation of His Godhead. He creates them out of His own self in the manner of reflections and covers His real self with them. Such creation is something like a kind of transmutation which is different from transformation. Neither God nor His divine power under goes any change or transformation while appealing in the form of all these created tattvas which shine in His psychic light as the reflections of His own divine powers.

This world, with infinite kinds of bhuvanas (regions in creation), with its infinite variety of physical bodies and sense organs, exists within [the four eggs]. Having assumed the form of a fettered being (pashu), Siva alone is the embodied enjoyer of all this [the created world] in them [the eggs]. ||5

As a pure crystal assumes hues of different kinds, in the same way the supreme Lord also assumes the forms of gods, men, animals, and trees. ||6

Just as the reflection of the moon appears to be moving in flowing water and to be unmoving in still water, in the same way the Self, who is the same as the supreme Lord, appears to exist as embodied beings [equipped] with sense organs in different bhuvanas (regions in creation). ||7

Just as the invisible Rahu (the shadow of the earth), when appearing on the disc of the moon [at the time of a lunar eclipse] becomes visible, in the same way, the Self though present everywhere becomes perceptible in the mirror of the intellect (buddhi) by [the perception of] sense objects. ||8

As a face shines forth in a spotlessly clean mirror, in the same way the supreme Lord who is of the nature of illumination shines forth in the buddhi (intellect) tattva that has been purified following the descent of divine grace by the Lord. (śaktipāta). || 9

The universe, composed of the thirty-six tattvas, manifests itself in the highest tattva [Paramasiva], which is of the nature of illumination, full-in-itself, endowed with infinite [modes] of shakti, [including the powers of] will, knowledge, and action , which is free from thought constructs, pure, ever at rest, and which is devoid of origination and dissolution. ||10-11

Just as variety in the form of a city, village, etc., when seen in a mirror is not separate [from the mirror], yet it [the variety of objects] appears differentiated [in the mirror] as a city, village, etc., and also as different from the mirror. Similarly the universe, though not existing as different from the pure self-experience of the highest Bhairava, appears as the world, differentiated and different from [Bhairava], the supreme tattva. ||12-13

Dividing the five Saktis [one on each level of the five tattvas,] Paramasiva manifests [himself] as the five tattvas, namely, Siva, Sakti, Sadasiva, Iswara, and Vidya. ||14

The supreme Lord’s great freedom, which is capable of accomplishing the most difficult task, is called the Goddess Maya-sakti. It serves Paramasiva as a veil to hide Himself. ||15

Enveloped by maya Sakti, the bodha (Siva’s self-aware, pure consciousness) becomes defiled and accepts the condition of purusa, a fettered being, upon being fully bound by kalа (limitation with respect to time), kala (the limited capacity to do just a little), niyati (limitation with respect to causation), raga (the limited interest in a particular something), and avidya (limited capacity to know just a little) kancukas. ||16

[The limiting concepts expressed by thoughts like:] “Now,” “something,” “this,” “completely,” ” I know” (“I know only now and know just a little and just this much of it quite completely”) together with maya are said to be the six internal sheaths (kancukas). ||17

The husk existing on a grain of rice, though existing separately, appears inseparable from the grain. But [the fettered being, who similarly seems attached to his fetters] attains purity by turning towards Siva through Yoga and treading on his path. ||18

Prakriti is of the nature of happiness, sorrow, and delusion and [from it emerge] the internal sense organs, the intellect (buddhi) [the understanding sense that forms definite conceptions], the mind (manas), [the organ of such thinking as gives rise to indefinite ideations (about phenomena)] and the ego (ahamkara), [the egoist sense that connects such psychic activates with the finite subject.] which are the instruments for determinate cognition (niscaya), volition (sankalpa), and false conception of one’s Self (abhimana), respectively. ||19

The sense organs, having sound and so on as their object of knowledge, are hearing, touch, sight, taste, and smell. The organs of action are the organs of speech, grasping, locomotion, excretion, and procreation. ||20

The subtle objects [experienced by the sense organs] are devoid of differentiation. These are the five subtle elements (tanmatras): sound (sabda), touch(sparsa), form(rupa), taste(rasa) and smell(gandha). ||21

From the intermixing of these [subtle elements] are born the gross objects, the five gross elements, namely, ether, air, fire, water, and earth. ||22

Creation, extending from prakrti down to prithvi (earth), covers pure consciousness by providing a physical body in the same way a husk covers a grain of rice. ||23

Among the sheaths, the innermost [subtlest one] is the Anava-mala. The six kinds of sheaths (kancukas) made from maya, etc., form the subtle sheath. The outermost and gross covering is the physical body. The Self (Atman) is covered by these three kinds of sheaths. ||24

On being subjected to the darkness of ignorance, he [the Self], though one by his very nature, knows himself as many in the form of the infinite variety of limited subjects and objects. ||25

Just as [sugar cane] juice, jaggery, sugar, and gur, etc. are only [different forms or states of the same thing] sugar cane juice, so all beings abide in the supreme Lord Sambhu in different states or forms. ||26

[Notions like] “stream of pure awareness ,” “the witness,” “the vital breath ,” “the all-pervasive body,” “the Universal,” and “the individual” are only conventionally true on the empirical plane. They have no actual existence. ||27

A snake does not exist in a rope, yet it can frighten someone to death. The power of delusion is so great that it is not possible to know its true nature. ||28

Similarly, merit and demerit, heaven and hell, birth and death, joy and sorrow, varna (caste), and asrama (stages of life), etc., though non-existent in the pure Self, arise by the strength of delusion. ||29

This darkness [of delusion], which is manifested through [apparently] existing objects, makes one experience the non-self in things which in fact are identical with the Self. ||30

The experience of the Self in the not-self, such as the physical body or the vital air, is like darkness superimposed on darkness. It can be likened to a boil formed on the burned [part of the body]. ||31

Just as a spider [ensnares himself] in his web, so he [the embodied man in the world] binds himself by experiencing worldly objects like the physical body, the vital breath, intellectual knowledge, and the expanse of sky. ||32

Lord ParamaSiva liberates himself from bondage by loosening its grip through the glory of knowledge of the Self. Thus bondage and liberation are his divine play. ||33

Creation, maintenance, and dissolution [and the states of] waking , dreaming, and dreamless sleep , appear in him [the supreme Lord] in the fourth state, but even in that state he reveals himself as not covered [i.e., not affected] by them. ||34

The waking state corresponds to the universe (visva) because of differentiation. The dreaming state corresponds to illumintation ( tejas) on account of the dominance of light. The state of dreamless slumber corresponds to understanding (prajna), a s this state is characterised by massive knowledge, and the fourth (turiya) state is beyond all these. ||35

Just as the vast expanse of sky is not defiled by clouds nor smoke nor dust, so the supreme Being is not affected by the changes of maya.||36

When the ether in one jar is filled with dust, the ether in other jars is not then defiled. This is also true for those souls that undergo differentiation with respect to joy and sorrow. || 37

The supreme Lord seems still when the various elements are still; glad when they are glad; gloomy when they are gloomy; but truly he is not so. ||38

The great God, having first eradicated the delusion of taking the non-self and insentient substances as self, shatters afterwards the other delusive conception of taking the (all inclusive) self as non-self. || 39

When in this way the two illusions are successfully rooted out completely, the exalted adepts have fulfilled their aim, and there cannot be any duty left for them to accomplish. || 40

Thus by the power of meditation on unity, the trinity of prthivi (earth), prakrti and maya that had revealed itself in objective form, becomes reduced to simple being. ||41

Just as a belt, a ring, or a bracelet, irrespective of their differentiation, appear simply as gold, so the universe, irrespective of its differentiation, appears as simple being. ||42

This is the Brahman (supreme being), supreme, pure, still, undifferentiated, equable, complete, deathless, real, that rests in the Sakti who has consciousness as its form. || 43

On the other hand , anything un touched by illumination (bha) expressed as the powers of will, knowledge, and action is like a flower-in-the sky it does not exist. [Illumination consists of the powers of will, knowledge, and action held in perfect equilibrium]. ||44

Initially the Lord of the lords creates the whole phenomenon within His own divine, potent and eternally existent aspect named Siva, by handling the trident of His divine powers. || 45

Commentary:The conative, cognitive and creative powers of God are His three primary powers known as iccha-sakti, jnana-sakti and kriya-sakti. The symbolic trident of Siva is suggestive of these three divine powers which constitute His essential nature. Siva, coming face to. face to such powers through His awareness, that is, becoming fully aware of His natural divine powers, becomes prone or inclined towards creation. Such a situation is described as holding in His hand the trident of three divine powers. His conative power is His iccha-sakti, which is depicted in Upanisadic passages like “Tadaiksata, bahu syam, prajayeya iti”. The basic reality visualizes, “Let me become many, let me be born (in many forms)” and so on. Before creating the phenomenon externally as an objective existence, God creates it within His own self known as Siva. His will to create a particular type of phenomenon presupposes its existence inside His awareness, because nothing particular could have otherwise become the object of His conation, or creation. The phenomenon appears initially in Him and that is due to His cognitive power. It shines clearly in Him as the object to be created and is thus created there actually through His creative power. Its outward creation is due to the phenomenal growth of His kriya-sakti. A worldly creator also follows such process. He creates only that thing outwardly which is initially created by him in his own self. A painter creates initially a wonderful form in his own will and then he illuminates it thoroughly while forming a clear idea about it in his mind and afterwards he starts to paint it actually on a board. So does the Lord create the phenomenon in His own subjective self before manifesting it outwardly and objectively. That is the interior creation which the couplet in hand is meant to express.

And again, he [Paramasiva] accomplishes the task of the external creation of the three eggs with their infinite variety in order to find him self in the external world [as innumerable subjects and objects] through the process of expansion of his five Saktis. || 46

The five divine powers of the Lord are: cit or pure consciousness, ananda or blissfulness, iccha or conative power, jnana or cognitive power and kriya or creative porwer. These powers shine in Him as His own self. Their outward manifestation reflects them as the creation of the objective existence consisting of three spheres of Maya, the causal creation, Pracriti, the subtle creation and Prthvi, the gross creation. The whole of such creation is complexly wonderful. It is the outward or objective manifestation of the essential nature of God. Here He finds out His own self in an objective aspect and that is His ‘bahiratma-labha’

[yogin contemplates]: “Putting thus playfully the machine of the circle of divine powers in motion, I am myself the Lord, with purity as my nature, working at the highest post as the master hero of the infinite wheel of Saktis or divine powers!” || 47

Commentary: Concluding the discussions noted above, an aspirant realizes that he is not a finite being but the great Lord who is the only hero having the multitudes of divine powers as His heroins. He feels actually that he is himself activating playfully the whole circle of such powers, the primary one among which are five: (1) cit, (2) ananda. (3) iccha, (4) jnana, and (5) kriya. Their amalgamated unity appears in twelve forms in the process of all psychic activities of all beings and are known as Sakti-cakra or the group of twelve Kalis. Such Kalis absorb in them the psychic activities of all subjects, the functions of their psychic apparatus and the objective elements that become foci of such activities. A successful practitioner of Saivism realizes and visualizes such fact through his personal experience.

“It is in Me that the universe reveals itself as [inanimate objects like] jars as in a mirror! From Me the universe emanates just as the manifold variety of the dream world emanates from the dreaming person!” ||48

“Just as it is the very nature of a body to be its limbs like hand, feet etc. so is the whole phenomenon my own form! Just as it is light which shines in the form of all existent substances, so do I myself glitter as all existence!” || 49

“Though in fact I do not have any body or senses or organs, and do not commit any deeds, yet I see, hear, smell and I alone compose wonderfully different sastras like Siddhantas, Agamas and logical treatises. || 50

with notes of Balajinath Pandit"

[blessed1neha]

What is the most effective way of meditation for beginners according to Hinduism?

Although meditation is the foundation of Hindu spiritual practice it has been totally neglected and there are very few acharyas and guru that actually focus on teaching this practice. But it is our great good fortune that the Buddhists have preserved and technique and actively propagate it. So for beginners I suggest you join a vipassana mediation group in your local city to learn the basics.

The key text which deals with meditation is the Yoga sūtra of Maharishi Patanjali. Meditation is also addressed in the Gītā in the chapter entitled Dhyāna Yoga. What is termed “meditation’ in English has four stages, the preliminary of course being sitting in a comfortable posture (āsana) and practicing synchronicity of breathing (praṇāyāma).

pratyahāra — sitting in a comfortable posture with the spine erect one begins to withdraw one’s attention from external stimuli while paying attention the breath. Every time the mind wander you bring it back to the breath. One can also use a mantra like so-ham or even om-shanti to regulate the breath. The breath is connected to the mind so to quieten the mind one needs to regulate the breath.

dhāraṇa — means a focusing of the now quiet mind by using a mantra or any other device to center the thoughts upon. In Tantra the recommended technique is to use the images of the gods and goddesses or an image of one’s tutelary deity (iṣṭha-devatā) visualized within the heart or above the head. Christians can use a pleasant image of peaceful Jesus — remember what you meditate upon you become, so the purpose is to achieve an identification with the deity. Using the image of a wrathful or suffering deity has its consequences unless under the direction of a competent guide. Muslims can use the image of throne (arsh) while reciting the names of Allah.

These two stages are the active part of meditation the 3rd one is passive. i.e. it happens

dhyāna — when one become completely focused on the whole process like a sportsman or a cyclist or squash player when one becomes merged with the flow and is unaware of anything else - sportsmen call it “being in the zone”.

samādhi — means total absorption and this comes only after a very very long time of regular practice of the first three stages - it can take many years to achieve.

[lineologyglobal]

Guru Purnima 2023: Celebrating the Sacred Bond Between Guru and Disciple

Guru Purnima is a holy festival that is observed in India and several other countries like Nepal, Bhutan to pay respect and show appreciation for spiritual guides, mentors, and gurus. The word “Guru Purnima” comes from the Sanskrit language, where “guru” stands for “teacher” or “guide,” and “purnima” is used to describe the full moon day.

Guru Purnima has a long history and is very significant in terms of both history and culture. The custom of paying respect to gurus and spiritual teachers has centuries-old roots in many different civilizations.

This day is advantageous to meditate and practice yoga sadhana as it is believed to strengthen one’s spiritual practise and establish a connection with higher consciousness. The spiritual importance of the day magnifies the advantages of these techniques, encouraging inner change and bringing one’s existence into alignment.

When is Guru Purnima?

Guru Purnima is celebrated on a full moon day during the Ashadha month (June–July) in accordance with the Hindu lunar calendar. The celebration this year will take place on July 3, 2023.

Guru Purnima Muhurat :

Why is Guru Purnima Celebrated?

Guru Purnima festival holds significance beyond the realms of spiritual teachings. Along with the traditional practises, greetings, messages, and presents between gurus and followers have become customary during the modern era.

Also known as Vyasa Purnima, Veda Vyasa the author of the Hindu epic, Mahabharata, was born on this day. Shri Mahadev Acharya, Shri Ramanuja Acharya, are considered the greatest gurus in Hinduism. Because it is believed that on this day, Gautam Buddha gave his first sermon at Sarnath, the Buddhist also honour him by celebrating Guru Purnima.

A day of great spiritual significance, it emphasises the value of the guru-disciple bond. It serves as a reminder to respect the advice and lessons learned from our mentors and to foster a mindset of continuous learning and improvement.

There are various reasons why Guru Purnima is observed, and each one emphasises the importance and significance of this auspicious day.

The Guru – Disciple Relationship :

The guru-disciple relationship has been cherished for ages and it is not limited only to that. It includes all the teachers and mentors who have made a significant contribution to moulding our lives. It’s the time to acknowledge them who have provided direction, and inspiration in various facets of life. By honouring them, we recognize the invaluable contributions they have made and the impact they have had on our personal growth.

Expressing Gratitude and Reverence :

The Guru Purnima celebration provides a beautiful platform for disciples to express their deep gratitude and reverence towards their gurus. On this blessed day, the disciples rise early and perform rituals in tribute to their teachers. Flowers, incense, and other sacred items are offered during puja, a traditional worship practise, as a sign of the disciple’s devotion and appreciation. By expressing gratitude, the student not only deepens their relationship with their guru but also develops humility and appreciation in themselves.

Self-reflection and Renewal :

During this day, disciples reflect on the teachings of the gurus and renew their commitment to the path of learning and growth. It’s time to review the guru’s insightful advice and apply it to everyday life. Disciples congregate in places of worship and learning, where they hear sermons, take part in discussions, and perform devotional acts. These activities offer a venue for expanding knowledge, self – reflection.

Celebration of Learning and Knowledge :

Guru Purnima honours learning and knowledge in general. It serves as a reminder of the value of education—spiritual and otherwise—in moulding people and civilizations. The festival promotes a long-lasting sense of humility, open-mindedness, and curiosity when it comes to learning.

Astrological Significance of Guru Purnima :

Astrologically, Guru Purnima holds significant importance due to the alignment of celestial bodies. The festival falls on the full moon day (Purnima), which is considered highly auspicious. Astrologers claim that during Guru Purnima, the moon remains in both the Venus– and Jupiter-ruled Purvashadha nakshatra and the house of Sagittarius.

Our emotions and thoughts are supposed to be governed by the moon. Hence, during Guru Purnima, the relationship between the heart and mind is emphasized and gurus tend to nurture this connection, enabling us to develop a nature that is both moral and pragmatic.

If you are seeking online astrology consultation, visit lineologyglobal.com. We offer online services for astrology consultations, providing insights and guidance based on astrological principles.

[mahayanapilgrim]

Tilopa is one of the most authoritative and renowned mahasiddhas and masters of mahamudra and tantra. He received various tantric teachings and unified them and transmitted to his disciple, Naropa.

Tilopa was the first human master of the Kagyu lineage.

Tilopa, known as Prajna Bhadra, was born in the town of Chativavo (Chittagong, which is now in Bangladesh), into the Brahmin caste. His birthplace is also recorded to be Jagora (in eastern Bengal, India?). His father was Pranyasha and mother, Kashi.

When he grew up he learned all the doctrinal treatises of Brahminism. While he was wandering in various places asking for alms, he finally came to a temple and, seeing that the monks lived a life of renunciation, he entered the monastic life and became a learned in the Tripitaka, the three collections of the teachings of the Buddha.

He was empowered into the tantric mandalas by his master, and learned acharyas, and engaged very diligently in meditation practices on those instructions at different places, such as Somapuri.

After a short time, he had a unique experience and great wisdom was born within him from this realization. He received further teachings from different persons and had many sacred visions and made great accomplishments over the years..

Tilopa received teachings and transmissions especially the

"Four Special Transmission Lineages" from great tantric masters of India. Among his many masters, the Great Brahmin Saraha, Acharya Nagarjuna, and Matangi played very important roles in his development. For 12 years, Tilopa devoted himself totally to his practices and attained realization.

It is also said that from ultimate point of view, Tilopa had no human teachers and he received the full mahamudra and vajrayana transmissions directly from Buddha Vajradhara..

According to Taranatha, Tilopa practised with a ksetra yogini, the daughter of a sesame seed pounder.

[bussinesseducation]

Best BBA colleges in Bangalore

These short notes provide an overview of some of the best BBA colleges in Bangalore, each with its own unique strengths and offerings. Students seeking a BBA education have a range of options to consider based on their preferences and career goals.

Christ University:

1 Renowned for its excellence in education and infrastructure. 2 Offers a BBA program with a focus on academic rigor and skill development. 3 Wide range of specializations available for students to choose from. 4 Active placement cell with tie-ups to leading companies. 5 Opportunities for research and extracurricular activities.

St. Joseph's College of Commerce:

1 Esteemed institution with a rich history of education. 2 BBA program known for its strong foundation in commerce and management. 3 Encourages critical thinking, problem-solving, and ethical values. 4 Notable alumni and strong industry connections. 5 Various clubs and societies for holistic development.

Jain University:

1 Offers a comprehensive BBA curriculum with flexibility in specialization. 2 Emphasis on practical learning through internships, workshops, and projects. 3 Industry-oriented approach for better employability. 4 Collaborations with global universities for international exposure. 5 Focus on research and innovation.

IIBS (International Institute of Business Studies) is one of the prominent BBA colleges in Bangalore, known for its quality education and comprehensive programs. Here are some short notes about IIBS and other top BBA colleges in Bangalore:

IIBS (International Institute of Business Studies):

1 Established institution known for BBA and other management programs. 2 Offers a holistic approach to education, combining theory with practical exposure. 3 Emphasis on developing leadership, communication, and managerial skills. 4 Strong industry connections for internships and placements. 5 Engaging faculty with real-world experience. 6 State-of-the-art campus facilities for a conducive learning environment.

Mount Carmel College:

1 Prominent women's college with a strong BBA program. 2 Emphasis on nurturing leadership qualities and social responsibility. 3 Industry interactions, seminars, and conferences for holistic growth. 4 Active placement cell with connections to diverse industries. 5 Focus on extracurricular activities and personality development.

Presidency College:

1 Offers a comprehensive BBA curriculum with industry-oriented subjects. 2 Focus on practical learning and skill enhancement. 3 Well-qualified faculty and guest lectures by industry experts. 4 Strong emphasis on personality development and communication skills. 5 Active involvement in corporate interactions and internships.

Acharya Bangalore B-School (ABBS):

1 Known for its innovative teaching methods and industry-aligned curriculum. 2 BBA program emphasizes experiential learning and skill development. 3 Collaboration with corporate partners for internships and placements. 4 Regular seminars, workshops, and industry visits. 5 Focus on grooming students for leadership roles.

[prabhupadanugas]

[13.111-13.124] Various villagers came to offer gifts, and among them was Sita Thakurani, the wife of Advaita Acharya, who immediately detected the divinity of the child. Out of maternal affection she gave Him the name “Nimai”, which would ward off any unfavourable influences. Nilambhara Chakravarti, a renowned astrologer, predicted the transcendental influence of the child and named Him Vishvambhara: the maintainer of the entire universe. The local villagers affectionately called Him ‘Gauranga’ due to His beautiful golden complexion. The sun of Shri Chaitanya had finally arisen to dissipate the darkness of kali-yuga. As the maintainer of the universe, Vishvambhara taught the world what life’s priority really is. Though maintenance of the body is essential, one should not forget the necessity of the soul: to reawaken pure love of God. The great teacher Vishvanath Chakravarti Thakur thus summarises Shri Chaitanya’s precepts: “The Supreme Personality of Godhead, the son of Nanda Maharaja, is to be worshiped along with His transcendental abode, Vrindavana. The most pleasing form of worship for the Lord is that which was performed by the gopis of Vrindavana. Shrimad-Bhagavatam is the spotless authority on everything, and pure love of God is the ultimate goal of life for all men. These statements, for which we have the highest regard, are the opinion of Shri Chaitanya Mahaprabhu.” To summarise, Shri Chaitanya came to teach four things: • The goal: pure love of God. • The object of love: Shri Krishna (who resides in Vrindavana). • The shining example of love: Gopis of Vrindavana. • The guidebook for developing love: Shrimad-Bhagavatam. Shri Krishna Chaitanya Prabhu Nityananda Shri Advaita Gadadhara Srivasa adi Gaura Bhakta Vrnda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare https://youtube.com/c/HearSrilaPrabhupada https://youtube.com/user/AmritanandadasRPS https://sites.google.com/view/sanatan-dharma https://m.facebook.com/HDG.A.C.Bhaktivedanta.Svami.Srila.Prabhupada.Uvaca/ https://www.bhagavad-gita.us/famous-reflections-on-the-bhagavad-gita/ https://vanisource.org/wiki/760308_-_Morning_Walk_-_Mayapur https://www.instagram.com/p/Cphr46uII_S/?igshid=NGJjMDIxMWI=

[buddhismnow]

Morning meditation — The Buddhas are Delighted.

Morning meditation — The Buddhas are Delighted. https://wp.me/pFy3u-7dT

‘The Buddhas are delighted when sentient beings are happy and distressed when they are hurt.’ Acharya Shantideva On our Twitter account, Buddhism Now @Buddhism_Now, most mornings we post a ‘morning meditation’ like the one above. On the net, of course, it’s morning, afternoon, evening, or nighttime 😀 somewhere. Click here to read more Morning Meditation posts. Click here for more teachings…

[acharya-college]

Acharya Institute of Technology: Shaping Future Engineers in Karnataka

Acharya Institute of Technology (AIT), established in 2000, is one of the premier engineering colleges in Karnataka, known for its academic excellence, innovative research, and commitment to student development. Affiliated to Visvesvaraya Technological University (VTU), Belagavi, and approved by the All India Council for Technical Education (AICTE), New Delhi, the college stands as a symbol of quality education in engineering. With national accreditation from the National Board of Accreditation (NBA) and the National Assessment and Accreditation Council (NAAC), Acharya Institute of Technology exemplifies academic standards that meet global benchmarks.

Comprehensive Infrastructure and Location Advantage

Nestled in the technological hub of India, Bangalore, Acharya Institute of Technology offers an ideal blend of natural beauty and cutting-edge infrastructure. The lush green campus spans several acres, providing a serene environment for learning and personal growth. The college boasts state-of-the-art laboratories, modern classrooms, advanced computing resources, and recreational facilities, all designed to foster an environment conducive to learning, research, and extracurricular engagement.

Being situated in Bangalore, the heart of India’s IT and industrial landscape, AIT offers students ample exposure to industries, start-ups, and multinational corporations. This geographical advantage ensures that students have access to internships, training, and recruitment opportunities that contribute significantly to their professional growth.

Academic Excellence and Faculty Expertise

Acharya Institute of Technology offers a diverse array of engineering programs with approximately 1000 seats annually, making it one of the top choices for aspiring engineers. The institution offers undergraduate and postgraduate courses in various engineering disciplines, including Computer Science, Electronics, Civil, Mechanical, and Electrical Engineering. These programs are carefully curated to provide students with the theoretical knowledge and practical experience required to excel in their careers.

The faculty at Acharya Institute of Technology is one of its strongest assets. Comprising experienced professors and industry experts, the faculty members are committed to delivering quality education and engaging in groundbreaking research. Many faculty members actively participate in national and international research projects and have published their work in prestigious journals. Their commitment to teaching and research helps students stay ahead of the curve in an ever-evolving technological landscape.

Research and Innovation

Acharya Institute of Technology is not just about traditional classroom learning; it is also a hub of innovation and research. The college is deeply involved in research projects that address pressing national issues, such as renewable energy, healthcare technology, and infrastructure development. These projects are supported by prestigious organizations and are instrumental in advancing knowledge in engineering and technology.

The college houses numerous specialized research centers that span 11 distinct fields of engineering, allowing students and faculty to collaborate on cutting-edge projects. The research infrastructure includes state-of-the-art labs, advanced instruments, and collaborative spaces that encourage interdisciplinary work. Additionally, Acharya Institute of Technology nurtures around 30 doctoral students, providing them with the opportunity to engage in high-impact research.

The institution also collaborates with numerous national and international institutions, offering students and faculty the opportunity to engage in exchange programs, joint research, and global networking. The research initiatives at Acharya are contributing to the global pool of knowledge, positioning the institution as a leader in engineering education and research.

Global Exposure and Student Development

At Acharya Institute of Technology, students are not only prepared to be engineers but also global citizens. The college has forged academic alliances with over 20 international universities, offering students exposure to global educational standards and diverse cultural experiences. These international partnerships facilitate student exchange programs, internships, and collaborative research opportunities, further enhancing the overall learning experience.

The diverse student body at Acharya includes individuals from over 60 countries, contributing to a rich multicultural environment. This international presence helps broaden the perspectives of students, preparing them for careers that require cross-cultural understanding and collaboration.

In addition to academics, Acharya encourages students to pursue their passions and talents through extracurricular activities. The college offers a wide range of clubs, societies, and sports teams, ensuring that students have a holistic college experience. The emphasis on overall personality development equips students with the leadership, communication, and teamwork skills that are highly valued by employers.

Industry Collaborations and Placements

Acharya Institute of Technology has a strong track record of placing students in leading companies around the world. The college's industry collaborations play a significant role in providing students with opportunities for internships, live projects, and placement. Every year, over 200 companies visit the campus for recruitment drives, offering students positions in various sectors, including software, manufacturing, construction, and consulting.

To further enhance the employability of its students, Acharya provides specialized training programs, including certifications from top industry giants like IBM and L&T. These add-on programs ensure that students are equipped with the latest industry-relevant skills, making them more competitive in the job market. The college’s dedicated placement cell works tirelessly to connect students with potential employers and guide them through the recruitment process.

Entrepreneurship and Innovation

Acharya Institute fosters a spirit of entrepreneurship among its students. The college houses a Business Incubator designed to support budding entrepreneurs in transforming their ideas into successful ventures. The incubator provides mentorship, funding opportunities, and access to industry networks, helping students take their innovative ideas to market.

The institution’s focus on entrepreneurship is further supported by various workshops, hackathons, and innovation challenges. These events encourage students to think creatively, collaborate with peers, and develop solutions to real-world problems. With the support of Acharya’s Business Incubator and innovation-driven culture, many students have gone on to launch successful start-ups and contribute to the growing entrepreneurial ecosystem in India.

A Well-Rounded Educational Journey

Acharya Institute of Technology is more than just an academic institution; it is a place where students can explore their full potential. From world-class infrastructure to innovative research and global exposure, the college offers a comprehensive education that prepares students for success in the competitive engineering field. The emphasis on research, industry engagement, entrepreneurship, and holistic development ensures that Acharya’s students are equipped to lead and innovate in an ever-changing world.

Whether you are interested in pursuing a career in software engineering, civil engineering, or research and development, Acharya Institute of Technology provides the resources, guidance, and opportunities you need to achieve your goals. The college’s commitment to excellence in education, industry partnerships, and student development makes it one of the best engineering colleges in Karnataka.

Conclusion

Acharya Institute of Technology is a beacon of academic excellence, innovation, and student development in the field of engineering education. With its world-class infrastructure, exceptional faculty, industry collaborations, and commitment to research and innovation, it has firmly established itself as one of the top engineering colleges in Karnataka. Students at Acharya are not just trained to be engineers; they are groomed to be leaders, innovators, and entrepreneurs who will shape the future of technology and society. If you aspire to pursue a career in engineering and are looking for an institution that offers quality education, global exposure, and opportunities for personal growth, Acharya Institute of Technology is the perfect choice for you.

[sankirtan]

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Srila Bhaktivinoda Thakura (1838-1914) is a prominent preceptor acharya in our succession of spiritual masters and disciples coming from Lord Krishna. He was a pioneering spiritual leader, a householder, a magistrate working in colonial India under the British rule, a prolific preacher, writer, and poet. He wrote volumes of books reintroducing the pure teachings of Lord Chaitanya at a time when those teachings had practically become lost. He composed hundreds of devotional songs glorifying Krishna to uplift the consciousness of the suffering people of this world. He corresponded with philosophers, theologians, leaders, scholars, and professors of his time and sent books, including The Life and Precepts of Lord Chaitanya, to university libraries in foreign countries, planting the seeds for a worldwide movement of Krishna consciousness. Bhaktivinoda Thakura discovered and excavated the birthplace of Lord Chaitanya. Along with his devoted wife, Bhagavati Devi, he raised ten children, including the illustrious Bhaktisiddhanta Saraswati Thakura, who would become a great spiritual leader in his own time and the spiritual master of ISKCON’s founder-acharya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

(via Instagram)

[ughdfvfiojdf]

Discover the Best PGDM Colleges in Bangalore for a Successful Management Career

When choosing the right Post Graduate Diploma in Management (PGDM) program, Bangalore stands out as a premier destination. Known as India’s Silicon Valley, Bangalore is home to some of the finest institutions that offer PGDM programs tailored to equip students with industry-relevant knowledge and skills. The vibrant business environment and proximity to numerous multinational companies make the city an ideal place to pursue management studies. Here's a guide to some of the best PGDM colleges in Bangalore, each known for its academic excellence, strong industry ties, and career opportunities.

1. Indian Institute of Management Bangalore (IIMB)

Undoubtedly one of the top institutions in India, IIM Bangalore offers a comprehensive PGDM program that focuses on nurturing leadership and management skills. Known for its rigorous curriculum, experienced faculty, and strong placement records, IIMB has consistently ranked among the best management schools in Asia. Its PGDM graduates are sought after by top companies globally, making it a coveted choice for management aspirants.

2. TA Pai Management Institute (TAPMI)

Located in the outskirts of Bangalore, TAPMI is another excellent institution for PGDM programs. Known for its industry-aligned curriculum and focus on experiential learning, TAPMI offers specializations in marketing, finance, human resources, and operations. With a dedicated placement cell and strong corporate relationships, the institute provides exceptional career opportunities for its graduates.

3. Symbiosis Institute of Business Management (SIBM)

SIBM Bangalore is a part of the prestigious Symbiosis group of institutions. With a modern campus and an emphasis on holistic development, SIBM is an excellent choice for students seeking a well-rounded PGDM education. The institute offers a range of specializations and is known for its strong alumni network and industry connections, which facilitate impressive placement opportunities.

4. Xavier Institute of Management and Entrepreneurship (XIME)

XIME is another leading PGDM college in Bangalore, known for its innovative teaching methods and diverse student community. The institute emphasizes entrepreneurship and leadership, making it ideal for students looking to develop managerial and entrepreneurial skills. With a dedicated placement cell and strong ties with industries, XIME graduates are well-placed to excel in their careers.

5. Institute of Finance and International Management (IFIM)

IFIM is known for its innovative curriculum and focus on practical learning. The institute offers a unique PGDM program that incorporates global exposure through its international collaborations and exchange programs. IFIM’s emphasis on real-world business problems and hands-on learning helps students build a strong foundation for successful management careers.

6. International School of Business and Research (ISBR)

ISBR is a rising star in the field of management education in Bangalore. With a dynamic curriculum and a focus on global business practices, ISBR offers a PGDM program that caters to the needs of modern businesses. The institute’s approach to education blends theory with practical insights, ensuring that graduates are well-prepared for managerial roles in various sectors.

7. Acharya Institute of Management and Sciences (AIMS)

AIMS offers a well-structured PGDM program that focuses on building managerial competence through a mix of academic learning and industry exposure. The institute's strong industry connections and comprehensive placement support make it an excellent choice for students seeking a rewarding career in management.

Conclusion

Bangalore offers a diverse range of PGDM colleges, each with unique strengths and industry connections. Whether you’re aiming for a career in finance, marketing, entrepreneurship, or any other business domain, these institutions provide excellent academic frameworks and career opportunities. The best PGDM colleges in Bangalore are not just about academic excellence; they offer students a pathway to leadership roles in top companies, both in India and internationally. Selecting the right college will set the foundation for a successful and fulfilling career in management.

[rishaayurvedasblog]

Build better health through healthy  digestion

Why Digestion is most important for building better health

 In Ayurveda well-functioning digestion is the key to remain healthy.  Food turns into nutrition that affects all organs that’s why digestion is the corner stone of health. We are at our healthiest when we absorb the nutrients entering our bodies and eliminate toxins on a daily basis that is why it is essential to keep our digestion healthy and running.

On physical level Ayurveda teaches us that health of the digestive system is the single most important long term determinant of your health and well-being. Explaining importance of food and digestion Acharya charak says that food sustains the life of all living beings gives nourishment to all the cells in the body. It nourishes the complexion, clarity, good voice, longevity, genius, happiness, satisfaction,  strength and intellect are all conditioned by quality of food we eat & digest. Healthy digestion leads to healthy life unhealthy digestion leads to many diseases in the body. Healthy digestion leads to formation of healthy tissue and weak digestion produces weak tissue such as blood, muscle, adipose tissue, bones and nerves as a result there is  formation of  weak ojas (immunity) and we become more susceptible to diseases.

The causes  of digestive disease lies in our habits  such as

Wrong food  choices

Unhealthy lifestyle practices

Actions by indulging our sense of taste in an unhealthy manner  we upset our digestion system.

 When  the digestion becomes weak  person starts getting symptoms like

 Gas, bloating, constipation, burping, and pain.  When this symptoms are ignored or treated symptomatically as it is done in modern medicine then it will lead to more chronic health problems like irritable bowel syndrome, ulcers, colitis, pancreatitis, arthritis, allergies, heart diseases, diabetes and even cancers.

Ayurveda complete digestion process involves following laws

Law of Digestion: This law is governed by Jatharagni the digestive fire that is responsible for breaking food into nutrients which body uses for energy growth and cell repair. When  digestion  is healthy the body is capable of proper forming nutrients . However when it is too weak, the initial digestion of food is compromised  as a result ama will formed and mal absorbtion will take place. When Agni becomes  too high  then burning will result.

Law of Nutrition: This is governed by saman vayu a type of vata and pachak pitta which governs the absorption of nutrients into the body assuming they are broken down properly Saman vayu can guide their absorption not only does saman vayu govern absorption but it is also directly affects pachak pitta as would wind when it blows upon fire. If wind is strong, the fire is strong if wind is weak fire is weak.  

Law of Elimination : This is governed by apana vayu type of vata  that governs the downwards motion particularly the excretion of toxins and feaces. When it is in balance elimination is normal and bowel movement are solid but soft . However if  apana vayu is faulty,  person may face  variety of problem can including constipation & diarrhea.

When elimination of toxin is slow we retain this toxin entering our body. Also the toxins  from  our surrounding environment, pollution  also enter our body . All these toxins are responsible for many diseases in the  body . Therefore regular disposal of this toxins out of the body  are very essential for good health. The Ayurveda recommend Triphala churna  commonly used when heat of pitta is to blame for dryness and consequent vitiation of Apana vata . Moist cool herbs such as shatavari can also  be used. When apana vata  is blocked kapha, stronger herbal purgatives are needed such as senna, castor oil, trivet are to used.

Law of Rejuvenation : This is governed by kledak kapha a type of Kapha which  protects and rejuvenates mucous lining of digestive tract, particularly that of stomach . When kledak kapha is in balance it keeps  Agni and Vayu in equilibrium protecting the membrane. This kapha  becomes susceptible to the irritating effects of Agni and drying effects of vayu.  This affects the process of rejuvenation of cells in the body.

Management of Digestive Disorder through Ayurvedic treatment

In digestive disease treatment needs to be targeted at the level of Agni. It may have to be strengthened; diminished or simply stabilized increasing Agni improves digestion and rids the body of ama.  There are many herbs that helps to increases Agni they  are known as  dipan( carminatives) such as  saunf (fennel seed), chitrak, laoung (clove), hing ( asafetida) and other. These herbs are particularly effective where Agni is low as in diseases of Kapha nature.i By  correcting the digestive fire they help diminish nausea and heaviness after eating. In addition they alleviate gas produced by weak digestion. In case of very high pitta decreasing Agni can be helpful.  In case of heartburn, indigestion, burning sensation and ulcers

 Cumin, Coriander, Fennel seeds are other herbs are useful which helps  in balancing  Agni without any risk of causing the burning symptoms of gastritis.  When burning indigestion is dominant and Agni is high, bitter herbs are used which balance the Agni .

Conclusion:

Weak digestion  leads to formation and  accumulation of toxins in the body . This leads to imbalance in three energies ( dosha ) in the body. As a result of these imbalance of dosha and Agni  many diseases starts affecting the body. However with right diet, regular elimination of toxins, and keeping dosha’s in balance it  is possible to maintain  good health. The most important factor in prevention of diseases as well as in treatment of most diseases.

Know how to improve digestion naturally

[lovedreamcatcher09-blog]

"Real men are the ones who protect not violate"

At 6 years old she experienced soemthing no child should ever face. She stood in the corner of the classroom, tears streaming down her face as her teaches gently asked what happened. With trembling words she explained how her 17 year neighbor was touching her inappropriately for days. Her mother was called and her parents protected her but the trauma lingered taking years to heal.

That was just the beginning.

At 12 years old while travelling in a bus with her father almost 40 year old man touched her inappropriately. She was in shock and fear and rushed to her father for safety. But the damage was already done.

At 16 in broad daylight she was groped on her way home from school. Public, crowded and yet no one stepped in to stop it.

At 20 her peers made fun of her with a teacher, who used to make unwanted advances at her. What happened to the quote "Acharya devo bhava"

At the age of 23, unimaginable happened within the family. Her own father in law, a figure she was suppose to trust, kissed her in a way no man should, while her husband slept clueless in the next room. What happened to "You are like my daughter" while she was silenced.

At 25 while she went out to party a stranger slapped her ass. While her husband was dancing drunk with his friends. What happened to being their to protect her.

At the age of 30, a stranger grabbed her waist on the way to work. In broad daylight in public space, passerby didn't intervene. She was once again made to feel powerless, like her body doesn't belong to her.

At 32, a stranger kept pressing himself against her in the train. As she stood there, het body trembling, while she was reminded of the countless times she was silenced. Today she broke that silence, By standing up to the man and speaking up. Today she made him bow his head in shame while she kept her head held high.

To every man who violated me from the age of 6 to 32, my neighbor, the professor, my so called father in law and all those strangers on road trains and buses who hide your perversion behind masks - "Shame on you"

I wish I could have spoken up earlier but I was silenced by the fear of being judged or blamed. I wish no one women have to carry such burden alone and hope they break their silence too.

Amidst all this monsters I am thankful to those men who upheld me and treated me with the respect I deserve. You are the testimony for the quote "Real men are the ones who protect not violate"

[blessed1neha]

How beautiful was Shrimati Radharani?

Srimati Radharani is the supreme transcendental woman (na rādhikā samā nārī - ‘’There is no woman like Radharani’’- Padma Purana 5.77.52). All women of this world, whether earthly or heavenly, who may proudly consider themselves beautiful by material standards, partake of their minuscule beauty from Srimati Radharani.

Actually, Lord Krishna, famously known as Madana-Mohana, is more beautiful than the goddess of fortune- Sri Lakshmi Devi. However, Radharani is so beautiful that She enchants even Krishna, who attracts the goddess of fortune. Thus, Sri Radha is also known as Madana-Mohana Mohini.

In the words of Srila Prabhupada

The beauty of the goddess of fortune is secondary in the presence of the Lord. In the words of Vaiṣṇava poets, it is said that the Lord’s beauty is so enchanting that it defeats hundreds of thousands of Cupids. He is therefore called Madana-Mohana. It is also described that the Lord sometimes becomes mad after the beauty of Rādhārāṇī. Poets describe that under those circumstances, although Lord Kṛṣṇa is Madana-Mohana, He becomes Madana-dāha, or enchanted by the beauty of Rādhārāṇī.

Actually, the Lord’s beauty is superexcellent, surpassing even the beauty of Lakṣmī in Vaikuṇṭha. The devotees of the Lord in the Vaikuṇṭha planets want to see the Lord as the most beautiful, but the devotees in Gokula or Kṛṣṇaloka want to see Rādhārāṇī as more beautiful than Kṛṣṇa.

-Purport to Srimad Bhagavatam 3.15.42

In his book Ujjvala-nīlamaṇi, Rūpa Gosvāmī explains the characteristics of Śrīmatī Rādhārāṇī. He points out that the body of Rādhārāṇī is in itself an actual evolution of transcendental pleasure. That body is decorated with flowers and fragrant aromas and is complete with transcendental love for Kṛṣṇa. That is the personification of His pleasure potency. That transcendental body takes a bath three times: first in the water of mercy, second in the water of youthful beauty, and third in the water of youthful lustre. After taking a bath three times in that way, Her body is covered with shining garments and decorated with Kṛṣṇa's personal beauty, which is compared to cosmetics.

Thus Her beauty constitutes the highest artistry. Her body is also decorated with the ornaments of spiritual ecstasy—trembling tears, petrification, perspiration, choking, cessation of all bodily functions due to transcendental pleasure, stumbling, high blood pressure and madness.

-Teachings of Lord Caitanya (Chapter 31)

In the words of the great devotee, Srila Raghunatha Dasa Goswami

ratim- gaurī-līle api tapati saundarya-kiraṇaiḥ śacī-lakṣmī-satyāḥ paribhavati saubhāgya-balanaiḥ

vaśī-kārais" candrāvalī-mukha-navīna-vraja-satīḥ kṣipaty ārād yā tam- hari-dayita-rādhām- bhaja manaḥ

O mind, please worship Lord Hari’s beloved Radha. With the splendour of Her beauty, She outshines even Rati, Gauri, and Lila. With the power of Her good fortune, She completely defeats Saci, Laksmi, and Satyabhama, and with Her ability to control Krsna, She completely eclipses Candravali and the other pious young girls of Vraja.- Manah Shiksha [10], Stavavali, Srila Raghunatha Dasa Goswami.

Vaishnava Acharyas describe that Srimati Radharani’s personal beauty is like the reddish powder known as kumkuma, Her affection for Her associates is like a sandalwood pulp, and the sweetness of Her smile is like camphor. All these, combined together, are smeared over Her body. The beauty of Srimati Radharani’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily lustre seems to place even gold into a painful situation. Thus the wonderful, unprecedented beauty of Srimati Radharani eternally manifests in Vrindavana.

Let me conclude my answer with the following description from the book ‘’Nectar of Devotion’’

The beauty of Śrīmatī Rādhārāṇī is described as follows: "Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī.

-Nectar of Devotion (Chapter 44)

[rajvardhanrathore]

Historical vision of Honorable Colonel Rajyavardhan Rathore in Rajasthan Government

Rajasthan Government's esteemed Minister Colonel Rajyavardhan Rathore paid a historic visit to the Mahavir Digambar Jain Seva Samiti, Housing Board, Shastri Nagar, Bhilwara, where he sought the blessings and guidance of revered Acharya Shri Sundar Sagar Ji Maharaj. Maharaj Ji’s teachings have always inspired us to follow the path of righteousness and remain dedicated to serving society. Colonel Rathore emphasized that the life lessons of Bhagwan Mahavir Ji on sacrifice, penance, non-violence, and compassion will always remain relevant and continue to guide humanity toward welfare and societal well-being. His divine teachings will forever inspire generations to work for the betterment of society. Watch the video to gain more insights into this spiritual and motivational meeting!

[mahayanapilgrim]

Shamatha

The Indian master Acharya Vasubhandu said: 'Apply perfect discipline, study, and contemplation to the practice of meditation. After studying and contemplating, we should meditate in order to put the teachings into practice.

In the Samadhiraja Sutra, the Buddha said that a second of meditation accumulates merit more powerfully than such methods as prostrations, making offerings or performing pujas. This is because meditation is more effective in uprooting the emotions and corresponding actions.

We practice meditation to attain buddhahood, not to calm or tranquilize our minds In Bhutan, the name 'gomchen' is given to dharma practitioners. Generally however, due to their traditional habits, the Tibetans and Bhutanese seem to spend more time performing rituals like pujas and recitations.

Some people, whose minds are slightly broader, go to shedras to study and to do some amount of contemplation. Even those who go into retreat seem to prefer reciting mantras - to the extent that they wear out their malas. So these days, practicing meditation, or even talking about meditation, seems to be dying out in Bhutanese society.

Bhutanese people are surprised when they see other

Bhutanese practicing meditation - they seem to think that the Bhutanese meditators are acting like foreigners. This kind of attitude is very lowly. A member of the Bhutanese nobility said to me: 'In Thailand, people practice meditation, which is very commendable, but the Tibetan and Bhutanese lamas don't seem to do this kind of practice. Don't the Tibetan and Bhutanese traditions have the system of meditation?' What this person said is true!

When we do meditation, we can have many obstacles, like feeling drowsy and bored. We tend to get distracted. I don't know if people feel drowsy and bored when they are practicing pujas.

Not only gomchens, but also monks and nuns should practice meditation. Even ordinary lay folk should meditate.