Podcasts about Janaka

Enquired by Jambavan, seated along with the monkey hordes, Hanuman narrates in extenso how he saw Mount Mainaka in the course of his journey to Lanka, reached Lanka, beheld Janaka's daughter and returned to Mount Mahendra.Recitation: 00:00 - 27:08Translation: 27:11 - 01:00:53

SBS Sinhala correspondent Janaka Weerasinghe reports from Brisbane on the latest conditions of the impact of cyclone Alfred - අද, මාර්තු 10 දා ඕස්ට්‍රේලියානු වේලාවෙන් පෙරවරු 11 වන විට ඇල්ෆ්‍රඩ් සුළි කුණාටුවේ බලපෑම ගැන නවතම තොරතුරු. SBS සිංහල සේවයේ ක්වීන්ස්ලන්ත ප්‍රාන්ත වාර්තාකරු ජනක වීරසිංහ බ්‍රිස්බේන් සිට වාර්තා කරයි

“O very powerful one, I depend on your might. As you are the best of the monkeys, O son of the wind, do you exert yourself in such a way that by using your extraordinary strength and bravery, O Hanuman, the daughter of Janaka may be found.” (Shri Rama speaking to Hanuman, Valmiki Ramayana, Kishkindha Kand, 44.17)

How janaka attained gnana --- Send in a voice message: https://podcasters.spotify.com/pod/show/paati-sollum-kadhai/message

“Seeing Sita, like trying to decipher knowledge from the Vedas which has become barely perceptible after lack of use, his mind became doubtful. As Sita was not decorated, with difficulty Hanuman could recognize her, like understanding a text which has gotten a different meaning due to a lack of purity.” (Valmiki Ramayana, Sundara Kand, 15.38-39)

Sadhguru explica el papel de un gurú en la vida de un buscador y narra cómo el encuentro del sabio Sukha con su gurú, el rey Janaka, transformó su vida.   Planeta Consciente: https://www.consciousplanet.org Descarga la app de Sadhguru: https://onelink.to/sadhguru__app Sitio web oficial de Sadhguru: https://isha.sadhguru.org Sadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusive Ingeniería Interior en Línea: isha.co/ieo-podcastYogui, místico y visionario, Sadhguru es un maestro espiritual diferente. Una combinación deslumbrante de profundidad y pragmatismo, su vida y obra sirven como recordatorio de que el yoga es una ciencia contemporánea, de vital importancia para nuestro tiempo.See omnystudio.com/listener for privacy information.

1- Fitiavan-janaka fara-tampony 2- Ny tahotra - Fizarana Faharoa 3- Manana drafitra maty paika ho an'ny fiainanao Jesosy 4- Otrik'aina tsy maintsy ilaina 5- Ilay zava-niafina ela tao amin'ny Filazantsara

1- Fitiavan-janaka fara-tampony 2- Ny tahotra - Fizarana Faharoa 3- Manana drafitra maty paika ho an'ny fiainanao Jesosy 4- Otrik'aina tsy maintsy ilaina 5- Ilay zava-niafina ela tao amin'ny Filazantsara

Um die Rolle eines Guru im Leben eines Suchenden zu erklären, erzählt Sadhguru, wie die Begegnung des Weisen Sukha mit seinem Guru, König Janaka, sein Leben veränderte. Originalvideo auf Englisch:    • A Master's Strang...   ***** Sadhguru ist ein Yogi, Mystiker, Visionär, Bestsellerautor und Dichter, der zu den 50 einflussreichsten Menschen Indiens zählt. Seine absolute Klarheit der Wahrnehmung verschafft ihm einen einzigartigen Platz, nicht nur im spirituellen Bereich, sondern auch in der Wirtschaft, im Umweltschutz und auf internationaler Ebene und öffnet eine neue Tür für alles, was er berührt. ☀️Inner Engineering ist ein kraftvolles Werkzeug, das Dich befähigt, Wohlbefinden in jeden Aspekt Deines Lebens zu bringen. Entwickelt von Sadhguru, bietet dieser Kurs bewährte Methoden, um Dich in einen freudigen, entspannten und konzentrationsfähigen Menschen zu verwandeln, der mühelos mit äußeren Gegebenheiten umgehen kann. Inner Engineering Online auf Deutsch https://www.innerengineering.com/de/o...

Um die Rolle eines Guru im Leben eines Suchenden zu erklären, erzählt Sadhguru, wie die Begegnung des Weisen Sukha mit seinem Guru, König Janaka, sein Leben veränderte. Originalvideo auf Englisch:    • A Master's Strang...   ***** Sadhguru ist ein Yogi, Mystiker, Visionär, Bestsellerautor und Dichter, der zu den 50 einflussreichsten Menschen Indiens zählt. Seine absolute Klarheit der Wahrnehmung verschafft ihm einen einzigartigen Platz, nicht nur im spirituellen Bereich, sondern auch in der Wirtschaft, im Umweltschutz und auf internationaler Ebene und öffnet eine neue Tür für alles, was er berührt. ☀️Inner Engineering ist ein kraftvolles Werkzeug, das Dich befähigt, Wohlbefinden in jeden Aspekt Deines Lebens zu bringen. Entwickelt von Sadhguru, bietet dieser Kurs bewährte Methoden, um Dich in einen freudigen, entspannten und konzentrationsfähigen Menschen zu verwandeln, der mühelos mit äußeren Gegebenheiten umgehen kann. Inner Engineering Online auf Deutsch https://www.innerengineering.com/de/o...

The Path of Karma Yoga In 3.20, Krishna gives the example of King Janaka. He was a great monarch who had an enormous amount of wealth, yet he was also a self realized soul who performed his duties as a king without any attachment. King Janaka was such an enlightened person that even the greatest of sages, Vyasa (also known as Ved-Vyasa) the son of Lord Parashurama and Gandhavati, and half brother of Bhishma, sent his son Shuka to Janaka for learning key lessons of life. Similarly, in the Srimad Bhagavatam, we find the story of King Harishchandra that parallels Janaka's path of Karma Yoga. King Harishchandra was a righteous king who faced numerous trials but remained committed to truth and duty. His story demonstrates how, despite hardships and worldly responsibilities, one can remain steadfast on their spiritual path. Using such examples, Shri Krishna urges Arjuna to perform his duties considering the welfare of the world. This selfless action is essential for social harmony and progress. He emphasizes the fact that the wise must set an example through their actions, as others often emulate the actions of the great. As Arjuna was in a position of leadership and the whole of humanity would be following his example, if He chose to not perform his duties without attachment, he would incur all the more sin for causing millions of humans who would follow his example to also commit this sin.  This is the concept behind all advertisements. They will show a Sachin Tendulkar drinking boost and saying ‘boost is the secret of my energy'. Why? Because he is a role model for youngsters and they will want to do whatever they seem him doing. Doesn't matter if boost was actually the secret of his energy, just because people saw him drink it and say it, they will believe it and follow it.  Shri Krishna has used this technique more than 5000 years ago by giving Arjuna (and humanity) the advertisement where Janaka is performing his duties without any attachment. This is also a great lesson in leadership that Krishna has given here. He says that people will follow whatever the leader does. So for example, if you are a leader and you want your employees to be honest, you have to lead by example and demonstrate your honesty. If you are dishonest, your employees will also behave dishonestly. Just like King Janaka, who had everything he could ask for and still kept performing his duties without attachment, we should also strive to do the same in our own lives. I would like to refer to two dohas written by Sage Tulsidas which reflects these teachings of Shri Krishna beautifully: जे जन रूखे बिषय रस चिकने राम सनेहं । तुलसी ते प्रिय राम को कानन बसहिं कि गेहं ।। jē jana rūkhē biṣaya rasa cikanē rāma sanēham tulasī tē priya rāma kō kānana basahiṁ ki gēham . Those who have released their bond to sensory pleasures of the physical world and have drenched themselves in the divine elixir of love and devotion towards Lord Ram are truly cherished by the Lord. Their chosen lifestyle - whether they reside as ascetics in the solitude of the forest or engage in worldly duties as householders - does NOT matter.  It's not the physical renunciation of worldly life that brings one closer to God, but rather the intensity and sincerity of one's love and devotion towards the Divine. Thus, whether one is a forest-dwelling hermit or a dutiful householder does not matter; what truly counts is the depth of their devotion to Lord God. सोचिअ गृही जो मोह बस करइ करम पथ त्याग । सोचिअ जती प्रपंच रत बिगत बिबेकं बिराग ।। sōci'a grhī jō mōha basa kara'i karama patha tyāga.  sōci'a jatī prapanca rata bigata bibēka birāga.   Two kinds of individuals evoke feelings of empathy and sorrow: Firstly, the householders who, in their ignorance, have strayed from the virtuous path laid out in the scriptures. Secondly, the ascetics (Jati) who, despite renouncing worldly life to embark on a spiritual journey, still find themselves ensnared by the allure and pleasures of the material world.

Our guest this week is mystic poet, writer, publisher, and performance artist Janaka Stucky, who's been hailed as “extraordinary" and "riveting” by no less an occult authority than Jimmy Page of Led Zeppelin. We were first introduced to Stucky through his work with Third Man Books, the literary division of Jack White's Third Man empire, which released his 2015 collection The Truth is We Are Perfect and 2019's epic poem, Ascend, Ascend. Rooted in horrific imagery and Kabbalistic prose and written over the course of twenty days as its author came in and out of trance states, Ascend Ascend is beautiful and horrifying—a meditation on decay and transcendence. Now, Stucky is presenting a musical version of the text. Recorded at the All Pilgrims Church in Seattle as part of a 7-city tour in 2019, the album finds Stucky joined by cellist Lori Goldston, known for her work with Nirvana, Earth, and Cat Power. This week on Transmissions, he connects with host Jason P. Woodbury to discuss the poem, his musical journey, and touch on the ineffable and dread-soaked nature of reality. Support Aquarium Drunkard on Patreon. Transmissions is a part of the Talkhouse Podcast Network. Next week on Transmissions? Alex Pappademas and Joan LeMay join us to discuss their new book, Quantum Criminals: Ramblers, Wild Gamblers, and Other Sole Survivors from the Songs of Steely Dan. 

Learn about Zachariah, a young child with autism who is entering kindergarten in public school. --- Send in a voice message: https://podcasters.spotify.com/pod/show/avant-garde-books/message Support this podcast: https://podcasters.spotify.com/pod/show/avant-garde-books/support

“Then a voice, sounding like a human being, was heard from the sky which said, ‘O king, this child is rightfully your daughter.' Thereupon my father, the righteous King of Mithila, was greatly pleased. Obtaining me as his daughter, that ruler of men felt highly blessed and fortunate.” (Sita Devi speaking to Anasuya, Valmiki Ramayana, Ayodhya Kand, 118.31-32)

Join Secrets of Success on Telegram: https://t.me/rasajnadas Join LIVE session on SAVAJI ONLINE YouTube Channel every Sunday at 11am (IST) It is said in Bhagavad-gītā that simply by surrendering oneself unto the lotus feet of the Supreme Personality Kṛṣṇa one can surmount the stringent laws of material nature. At this point a question arises: How is it that educated philosophers, scientists, businessmen, administrators and all the leaders of ordinary men do not surrender to the lotus feet of Śrī Kṛṣṇa, the all-powerful Personality of Godhead? Mukti, or liberation from the laws of material nature, is sought by the leaders of mankind in different ways and with great plans and perseverance for a great many years and births. But if that liberation is possible by simply surrendering unto the lotus feet of the Supreme Personality of Godhead, then why don't these intelligent and hard-working leaders adopt this simple method? The Gītā answers this question very frankly. Those really learned leaders of society like Brahmā, Śiva, Kapila, the Kumāras, Manu, Vyāsa, Devala, Asita, Janaka, Prahlāda, Bali, and later on Madhvācārya, Rāmānujācārya, Śrī Caitanya and many others – who are faithful philosophers, politicians, educators, scientists, etc. – surrender to the lotus feet of the Supreme Person, the all-powerful authority. Those who are not actually philosophers, scientists, educators, administrators, etc., but who pose themselves as such for material gain, do not accept the plan or path of the Supreme Lord. They have no idea of God; they simply manufacture their own worldly plans and consequently complicate the problems of material existence in their vain attempts to solve them. Because material energy (nature) is so powerful, it can resist the unauthorized plans of the atheists and baffle the knowledge of “planning commissions.” The atheistic planmakers are described herein by the word duṣkṛtinaḥ, or “miscreants.” Kṛtī means one who has performed meritorious work. The atheist planmaker is sometimes very intelligent and meritorious also, because any gigantic plan, good or bad, must take intelligence to execute. But because the atheist's brain is improperly utilized in opposing the plan of the Supreme Lord, the atheistic planmaker is called duṣkṛtī, which indicates that his intelligence and efforts are misdirected. In the Gītā it is clearly mentioned that material energy works fully under the direction of the Supreme Lord. It has no independent authority. It works as the shadow moves, in accordance with the movements of the object. But still material energy is very powerful, and the atheist, due to his godless temperament, cannot know how it works; nor can he know the plan of the Supreme Lord. Under illusion and the modes of passion and ignorance, all his plans are baffled, as in the case of Hiraṇyakaśipu and Rāvaṇa, whose plans were smashed to dust although they were both materially learned as scientists, philosophers, administrators and educators.

Taking leave of Janaka and Dasharatha, Vishvamitra returns to his own hermitage and, accepting large presents, Dasharatha too turns back to Ayodhya along with his sons and their newly-wedded brides. On the way the irascible and redoubtable Parashurama, a sworn enemy of the Kshatriyas, suddenly appears before them, axe in hand, and Vasishta and the other sages accompanying the party offer worship to him. Recitation: 00:00 - 03:50 Translation: 03:51 - 09:56

Recounting his own pedigree, Janaka offers the hand of his two daughters, Sita and Urmila, to Sri Rama and Lakshmana, respectively. Recitation: 00:00 - 03:54 Translation: 03:55 - 10:18

Vasishta and Vishvamitra jointly ask for the hand of the two daughters of Kushadhvaja in favour of Bharata and Shatrughna and Janaka acquiesces in the proposal. Thereupon Dasharatha gets his sons to perform the rite of Samaavartana and himself performs the Naandishraaddha. Recitation: 00:00 - 03:57 Translation: 03:58 - 10:34

Janaka escorts Dasharatha and his four sons clad in nuptial attire to the pavilion erected for the wedding. Placing Vishvamitra and Shatananda ahead, Vasishta conducts the marriage ceremony. Sri Rama and his three brothers clasp the hand of Sita and her sisters. Singing and dancing for joy, the gods rain heavenly flowers on the brides and bridegrooms. Recitation: 00:00 - 06:17 Translation: 06:18 - 16:17

With a large number of followers, Dasharatha proceeds to Mithila for the wedding and is received with signal honour by Janaka and his people and comfortably lodged. Recitation: 00:00 - 03:16 Translation: 03:17 - 08:10

Janaka sends for his younger brother Kushadhwaja, from Sankashya. Invited by him, Dasharatha meets Janaka at the latter's palace, where at the instance of Dasharatha, Vasishta glorifies the race of Ikshvaku. Recitation: 00:00 - 06:56 Translation: 06:57 - 18:33

On Vishvamitra apprising Janaka of the eagerness of Sri Rama and Lakshmana to see his famous bow, Janaka reveals to him its glory and tells him how he got it as well as Seetha and also of his pledge to give her in marriage to Sri Rama if he would string it. Recitation: 00:00 - 04:21 Translation: 04:22 - 11:12

Urged by Vishvamitra, Sri Rama bends the bow sent by Janaka to the sacrificial hall, in order to string it and in the process breaks it, whereupon Janaka with the concurrence of Vishvamitra sends his counsellors to Ayodhya to invite Emperor Dasharatha for the wedding. Recitation: 00:00 - 04:23 Translation: 04:24 - 10:55

Reaching Ayodhya, the counsellors of Janaka tell Dasharatha how Sri Rama broke the bow of Lord Shiva in Janaka's custody and won the hand of his daughter, and convey to him their master's invitation for the wedding, on which Dasharatha makes up his mind in consultation with Vasishta to depart for Mithila at an early date. Recitation: 00:00 - 03:11 Translation: 03:12 - 08:13

Our guest on today's episode shares with us his background and how emigrating to Canada has been one of his best decisions ever.Janaka Ruwanpura is the Vice Provost and Associate Vice-President Research of the University of Calgary. Born and raised in Sri Lanka, he opens up about the challenges he faced and how they contributed to his successes.Enjoy listening! The Immigrant View is brought to you by Immigrantnetworks.com. Visit immigrantnetworks.com

I have split the recording into three parts. The Ashtavkra Gita or Song of Ashtavakra is a classical text in the Advaita Vendanta tradition in the form of a dialogue between the sage Ashtavakra and Janaka, king of Mithila on the nature of Self, reality and bondage. --- Send in a voice message: https://anchor.fm/awarenessmentor/message

“Taking the oath, Janaka gave away Sita to Rama in all politeness and happiness in a beautiful scene that was reminiscent of when the king of mountains gave away Parvati to Shiva and when the ocean gave away Lakshmi to Vishnu.” (Janaki Mangala, Chand 18.1)

Kota Bandung, kota dengan sejuta keindahan yang disimpannya. Dua anak Adam, Naranda dan Janaka merupakan saksi hidup dari sisi yang tidak pernah dilihat kebanyakan orang.

In this new story we visit Janaka and explore how he found Sita. When he realized she was special, do you know what he did? Let's explore together. --- Send in a voice message: https://podcasters.spotify.com/pod/show/timelesstories4u/message

“Taking the oath, Janaka gave away Sita to Rama in all politeness and happiness in a beautiful scene that was reminiscent of when the king of mountains gave away Parvati to Shiva and when the ocean gave away Lakshmi to Vishnu.” (Janaki Mangala, Chand 18.1)

Lord Shiva gifted his famous bow to Dev vrata, who was a great devotee and the ancestor of King Janaka. This bow was extremely powerful and heavy and it was made by Lord Vishwakarma and gifted to Lord Shiva. King Janaka's daughter Sita had lifted the bow once while playing with her sisters. This could not be done by anyone else in the kingdom, so Janaka was astonished. So King Janaka declared that Sita would be married only to a man who could lift and string the Shiva Dhanush.    This episode of Holy Tales by Himanshu Sharma will tell you the event that witnessed true belief of people of Ayodhya with Siyaram. See omnystudio.com/listener for privacy information.

“Taking the oath, Janaka gave away Sita to Rama in all politeness and happiness in a beautiful scene that was reminiscent of when the king of mountains gave away Parvati to Shiva and when the ocean gave away Lakshmi to Vishnu.” (Janaki Mangala, Chand 18.1)

“Taking the oath, Janaka gave away Sita to Rama in all politeness and happiness in a beautiful scene that was reminiscent of when the king of mountains gave away Parvati to Shiva and when the ocean gave away Lakshmi to Vishnu.” (Janaki Mangala, Chand 18.1)

“Taking the oath, Janaka gave away Sita to Rama in all politeness and happiness in a beautiful scene that was reminiscent of when the king of mountains gave away Parvati to Shiva and when the ocean gave away Lakshmi to Vishnu.” (Janaki Mangala, Chand 18.1)

Storie a spasso... nello Yoga. Uno spazio dove esplorare poemi ancestrali della tradizione. Prosegue la Storia di Rana e Sita, e ci soffermiamo con Janaka, in visioni e valori dello Yoga con Elisa Dolci Storie da un'idea di ver@nica diritti riservati

In this Episode, we see how Rama strings the divine bow and wins the hand of Seeta.Email me with suggestions and contributions : premlata.jeyapal@gmail.comSupport the show (https://www.patreon.com/user?u=69468580)

In this Episode we see how Seeta is found by King Janaka and is brought up by him and his wife. Finally when Seeta reached the age of marriage, Janaka seeks a suitable prince as suitor  for Seetaand finds none. So he sets about the test that the one who strings Rudra bow will win her hand .Email: premlata.jeyapal@gmail.comSupport the show (https://www.patreon.com/user?u=69468580)

Dr. Janaka Wannaku joins us this week to talk about why he encourages his patients to fast and reduce the carbohydrate intake in a country where most of the food that is consumed is carbohydrates.  

Lyrics:Rajiva Lochana Jaya Jaya RamaRaghukula Bhushana Jaya Raghu RamaDasharatha Nandana Lavanya RamaAbhaya Pradayaka Ananda RamaJanaki Vallabha Sugunabhi RamaJagadodhara Sathya Sai Rama Meaning:Victory to Lord Rama whose eyes resemble lotus and who is the ornament of the Raghu dynasty.The Lord who is the beloved son of Dasharatha, is the embodiment of supreme beauty. He confers Divine protection and is Bliss himself.He is the Divine companion of Janaka's daughter (Mother Sita) and is filled with Divine qualities.He has incarnated as Lord Sai Rama to foster the mankind.

Stāsta arhitekte Ilze Paklone Ja adrese rakstīta ar Japānā lietotajām rakstu zīmēm kanji, tad tā sākas ar lielāko ģeogrāfisko vienību, un tai seko mazākās. Pati pēdējā vienība ir adresāta vārds un uzvārds. Šķiet, ka ar adresācijas principiem jāsāk stāsts par pilsētas struktūru un orientēšanos tajā. Tokija ir neticamo sarežģīta, starp iekštelpu un ārtelpu pastāv daudzi starpslāņi. Administratīvā vienība, ko ikdienā saucam par Tokiju, formāli ir Tokijas metropole. Tā vienlaikus ir lielpilsēta un viena no četrdesmit septiņām prefektūrām. Tokijas prefektūru jeb Tōkyō-to kodolu veido 23 speciālās pilsētas jeb municipalitātes (ku), kuras katra savukārt sastāv no mazākām pilsētām (machi), tie savukārt iedalās numurētos pilsētas rajonos (chōme). Adreses pierakstā pēc šī dalījuma seko pilsētas rajona bloka numurs un tad ēkas numurs. Bloku un ēku numerācija pilsētā bieži šķiet haotiska, jo adreses piešķirtas to reģistrēšanas kārtībā. Ja kaut kur jānokļūst Tokijā, cilvēki norādīs tuvāko metro staciju, kādu nozīmīgu ēku vai ko citu ievērības cienīgu. Tāpēc visur ir kartes, shēmas, norādes. Kartēs ziemeļi ne vienmēr ir augšā, karte novietota tā, kā stāv skatītājs. Tāpēc dzīvojot Tokijā, orientēšanās pilsētā un pašas pilsētas telpas uztvere ir atšķirīga no tā, ko esmu pieradusi redzēt Eiropā, kur pilsētu vispirms jau veido skaidrs ielu tīkls, regulārs vai neregulārs. Uz tā uzveras ēkas. Iela ir galvenā – lineāra ass. Savukārt Tokijā telpa, kas paliek pāri starp ēkām ir iela, laukums, satikšanās vieta, reizēm šaura taka, caur kuru izspraukties līdz nākamajai ēkai. Protams, ir arī ielas. Reizēm ielu nosaukumus liek to sākumā – kā vārtus ar nosaukumiem. Starp ēkām vienmēr ir atstatumi, lielāki, mazāki, šaurāki vai platāki – ugunsdrošības dēļ. Ēkas un atstatumi starp tām ir kā labirinti. Katrs pilsētas bloks ir šāds labirints, un katrai tā ēkai ir numurs. Sākumā vienmēr maldījos un zīmēju sev kartes blociņā, ja bija kur jānokļūst, sevišķi, ja bija jānokļūst kāda labirinta centrā. Daudzviet zemesgabali ir sadalīti iespējami mazi – zemes dārdzības dēļ. Bieži tie ir “L” veida zemesgabali – līdz tiem nokļūst pa šauru eju no galvenās ielas. Sou Fudžimoto (Sou Fujimoto) “House K” ir brīnišķīgs šādas situācijas piemērs. Logi – uz augšu, vai tieši kaimiņu logos. Ejot gar Omotesando (Omotesando) ielas virtuozo japāņu arhitektu un rietumu grandu paraugceltnēm, vienmēr iedomājos, – jā, šis kādreiz ir bijis procesiju ceļš uz vecāko un lielāko sintoistu templi Tokijā. Šeit, lūk, Nihonbaši (Nihonbashi) tilta vieta no Hirošiges simt Edo skatiem (Hiroshige's “One Hundred Famous Views of Edo”). Tagad zemes taupīšanas nolūkos ūdensteces līnijai precīzi seko pāri uzbūvētā automaģistrāle. Lūk, šīs šaurās ieliņas platums balstīts senā izmēru sistēmā. Lūk, te Fudžimizaka (Fujimizaka), vienīgā vieta Tokijā, uz kuru paveras ēku neaizsegts skats uz Fudzi kalnu, kas tūliņ gan tiks aizklāts ar jaunu apbūvi. Pirmskara Tokijā Fudzi kalnu varēts redzēt gandrīz no ikkatra skatpunkta, un tas bijis nozīmīga pilsētas ainavas sastāvdaļa. Tagad gan pār Tokijas siluetu dominē Tokyo Tower un nesen atklātais Tokyo Skytree. Visos foto gribot negribot iespraucas kāds no torņiem. Nezu, Janaka, Sendagi (Nezu, Yanaka, Sendagi) pilsētas daļas saglabājušas savu raksturu, kāds tas bijis pagājušā gadsimta sākumā. Šīs vietas dzīvo savu slēptu, neatkarīgu dzīvi nostāk no galvenajiem rajoniem, ielām. Tās grūti uzreiz pamanīt. Uzmanību piesaistošas detaļas atrodas mazajās šķērsieliņās, nevienmērīgajos atstatumos starp mājām, aiz bīdāmām durvīm slēptos interjeros, rūpīgi koptos mājas priekšmetos un dekoros. Un te nu var aptvert, ko nozīmē vienkāršais raupjums, dabīgo materiālu prasmīgs lietojums, virsmu tekstūru sajušana, šķietamas nejaušības un asimetrija. Tokija sairst līdz skaistām detaļām – ģimenes emblēmas kamon uz durvīm, rūpīgi sasietas puravu buntes pie ēstūža, kura interjerā izmantoti būvkoki no sena tempļa. Pilnīgi nejauši vienīgā brīvā vieta pie galda reiz izrādījās blakus slavenajai arhitektei Kazujo Sedžimai (Kazuo Sejima). Japāņiem pašiem arī patīk atcerēties vēsturi. Daudzviet pilsētā izliktas plāksnes, kas iemūžina senas kartes vai fotogrāfijas ar to, kā te ir bijis agrāk. Pat ēkā pie mūždien rosīgā Šibujas (Shibuya) krustojuma ir lielformāta fotogrāfija ar šo pašu vietu pirms piecdesmit gadiem. Daudz jau nekas nav mainījies, tagad tikai mājas augstākas, cilvēku un auto vairāk, meitenes trakāk ģērbjas. Šur un tur Ginzā vēl var atrast arī vecas kino plakātu driskas, kārtu kārtām citu uz citas. Šķiet, no septiņdesmitajiem. Grāmatnīcas ir grāmatu grēdas par Japānas vēsturi, par tās vietu šī brīža kultūrā. Neskaitāmas reizes esmu šādi tikusi aizvilināta no savām oficiālajām gaitām uz bibliotēku pilsētas fragmentu meklējumos.

Troisième et dernier opus de L'Ashtavakra Gita, ou l'Ashtavakra Samhita comme on l'appelle parfois, texte sanskrit très ancien. Rien ne semble être connu de l'auteur, bien que la tradition l'attribue au sage Ashtavakra ; d'où le nom. Ce livre incarne l'enseignement d'Ashtavakra au roi Janaka, qui lui garantissait la connaissance de soi entre le moment où il a placé un pied sur l'étrier de son cheval, et s'est levé pour placer l'autre pied sur l'autre étrier. Il ne fait cependant aucun doute qu'il est très ancien, datant probablement de l'époque classique du Vedanta. Le style sanskrit et la doctrine exprimée semblent justifier cette évaluation. L'ouvrage était connu, apprécié et cité par Ramakrishna et son disciple Vivekananda, ainsi que par Ramana Maharshi (il en recommandait vivement la lecture), tandis que Radhakrishnan s'y réfère toujours avec un grand respect. En dehors de cela, l'œuvre parle d'elle-même. Il présente les enseignements traditionnels de l'Advaita Vedanta avec une clarté et une puissance très rarement égalées. Bibliographie: _ https://www.inner-quest.org/Ashtavakra_F.htm _ Soi, l'expérience de l'Absolu selon l'Ashtavakra Gita, traduction de Jacques Vigne _ Ashtavakra Gita, traduction Jean Bouchart d'Orval Musique: _ https://whaleloryb.bandcamp.com/album/unity Image: _ "Les trois aspects de l'Absolu" par Bulaki, 1823. Narration et réalisation: Bruno Léger Soutenez-nous !

L'Ashtavakra Gita, ou l'Ashtavakra Samhita comme on l'appelle parfois, est un texte sanskrit très ancien. Rien ne semble être connu de l'auteur, bien que la tradition l'attribue au sage Ashtavakra ; d'où le nom. Ce livre incarne l'enseignement d'Ashtavakra au roi Janaka, qui lui garantissait la connaissance de soi entre le moment où il a placé un pied sur l'étrier de son cheval, et s'est levé pour placer l'autre pied sur l'autre étrier. Il ne fait cependant aucun doute qu'il est très ancien, datant probablement de l'époque classique du Vedanta. Le style sanskrit et la doctrine exprimée semblent justifier cette évaluation. L'ouvrage était connu, apprécié et cité par Ramakrishna et son disciple Vivekananda, ainsi que par Ramana Maharshi (il en recommandait vivement la lecture), tandis que Radhakrishnan s'y réfère toujours avec un grand respect. En dehors de cela, l'œuvre parle d'elle-même. Il présente les enseignements traditionnels de l'Advaita Vedanta avec une clarté et une puissance très rarement égalées. Musique: _ https://whaleloryb.bandcamp.com/album/unity Image: _ "Les trois aspects de l'Absolu" par Bulaki, 1823. Narration et réalisation: Bruno Léger Soutenez-nous !

L'Ashtavakra Gita, ou l'Ashtavakra Samhita comme on l'appelle parfois, est un texte sanskrit très ancien. Rien ne semble être connu de l'auteur, bien que la tradition l'attribue au sage Ashtavakra ; d'où le nom. Ce livre incarne l'enseignement d'Ashtavakra au roi Janaka, qui lui garantissait la connaissance de soi, entre le moment où il a placé un pied sur l'étrier de son cheval, et s'est levé pour placer l'autre pied sur l'autre étrier. Il ne fait cependant aucun doute qu'il est très ancien, datant probablement de l'époque classique du Vedanta. Le style sanskrit et la doctrine exprimée semblent justifier cette évaluation. L'ouvrage était connu, apprécié et cité par Ramakrishna et son disciple Vivekananda, ainsi que par Ramana Maharshi (il en recommandait vivement la lecture), tandis que Radhakrishnan s'y réfère toujours avec un grand respect. En dehors de cela, l'œuvre parle d'elle-même. Il présente les enseignements traditionnels de l'Advaita Vedanta avec une clarté et une puissance très rarement égalées. Musique: _ https://whaleloryb.bandcamp.com/album/unity Image: _ "Les trois aspects de l'Absolu" par Bulaki, 1823. Narration et réalisation: Bruno Léger Chapitrage 00:20 Introduction 02:48 Le Soi 10:38 Conscience 19:46 Sagesse 25:11 Le Connaissant 27:26 Paix 29:07 Connaissance Soutenez-nous !

There are two classes of men. Some of them are full of polluted material things within their hearts, and some of them are materially free. Krsna consciousness is equally beneficial for both of these persons. Those who are full of dirty things can take to the line of Krsna consciousness for a gradual cleansing process, following the regulative principles of devotional service. Those who are already cleansed of the impurities may continue to act in the same Krsna consciousness so that others may follow their exemplary activities and thereby be benefitted. Foolish persons or neophytes in Krsna consciousness often want to retire from activities without having knowledge of Krsna consciousness. Arjuna's desire to retire from activities on the battlefield was not approved by the Lord. One need only know how to act. To retire from the activities of Krsna consciousness and to sit aloof making a show of Krsna consciousness; is less important than actually engaging in the field of activities for the sake of Krsna. Arjuna is here advised to act in Krsna consciousness, following in the footsteps of the Lord's previous disciples, such as the sun-god Vivasvan, as mentioned hereinbefore. The Supreme Lord knows all His past activities, as well as those of persons who acted in Krsna consciousness in the past. Therefore He recommends the acts of the sun-god, who learned this art from the Lord some millions of years before. All such students of Lord Krsna are mentioned here as past liberated persons, engaged in the discharge of duties allotted by Krsna. Action in Krsna consciousness has to be executed in accord with the examples of previous bona fide devotees. This is recommended in the 15th verse. Why such action should not be independant will be explained in the text to follow. To act in Krsna consciousness, one has to follow the leadership of authorized persons who are in a line of disciplic succession as explained in the beginning of this chapter. The system of Krsna consciousness was first narrated to the sun-god, the sun-god explained it to his son Manu, Manu explained it to his son Iksvaku, and the system is current on this earth from that very remote time. Therefore, one has to follow in the footsteps of previous authorities in the line of disciplic succession. Otherwise even the most intelligent men will be bewildered regarding the standard actions of Krsna consciousness. For this reason, the Lord decided to instruct Arjuna in Krsna consciousness directly. Because of the direct instruction of the Lord to Arjuna, anyone who follows in the footsteps of Arjuna is certainly not bewildered. It is said that one cannot ascertain the ways of religion simply by imperfect experimental knowledge. Actually, the principles of religion can only be laid down by the Lord Himself. Dharmam hi saksat-bhagavat-pranitam. No one can manufacture a religious principle by imperfect speculation. One must follow in the footsteps of great authorities like Brahma, Siva, Narada, Manu, Kumara, Kapila, Prahlada, Bhisma, Sukadeva Gosvami, Yamaraja, Janaka, etc. By mental speculation one cannot ascertain what is religion or self-realization. Therefore, out of causeless mercy to His devotees, the Lord explains directly to Arjuna what action is and what inaction is. Only action performed in Krsna consciousness can deliver a person from the entanglement of material existence.

What does your handbag say about you? Is an emergency kit necessary? How do your shoes impact your persona? In this episode Janaka addresses all of these topics.

After the Story of Rama, a question might arise in your mind that why did Rama not return to his kingdom despite being stopped by his father and called back by his brother. Well, that's Rama. He believed that he needed to follow certain rules as a friend, king, master, son, and husband. He was the most loving husband who fought demon Ravana to save his wife Sita but at the same time, he did not accept her until he proved her loyalty towards him. Sita fearlessly entered the fire and emerged unfarmed, proving to the world her faithfulness.   Ramayana is not just about Rama but also Sita. Sometimes it is also called “Sita Charitam”.  Sita was called Janaki, daughter of Janaka and Maithili as the princess of Mithila. She was an ideal woman who was strong and fearless. Only she dared to counter-question, Rama. Sita is said to be discovered in a furrow in a plowed field by King Janaka. She is also referred to as Bhumi, daughter of Earth. She grew up as a wife child who questioned people about life and its ways. She at times also exhibited superpowers like once in her childhood she moved a huge and heavy trunk to get a ball. After she got married to Rama, during the time of Rama's coronation, they had to leave Ayodhya in exile. Despite being all the hardships one faces in the forest, Sita decided to accompany her husband no matter what.   Sita lived happily in the forest with the wives of other sages until one day a demoness called Surpanaka happened to see Rama and was attracted to him. She approached him and urged him to marry her but Rama refused. Surpanaka unable to accept the rejection attacked Sita. Lakshman immediately cut off her nose. Screaming and wailing Surpanaka went to her brother Ravana, the fiercest demon. A few days later, Sita saw a golden deer, she was very insisted on getting the deer. Sita was instructed not to leave the protective line drawn by Lakshman.  But she crossed the line and fell into the trap of Ravana. He grabbed Sita and put her into his Pushpaka vimana, a flying chariot. He chopped off the wings of Jatayu, the bird who fought bravely to save Sita. Sita threw all her jewels for Rama to follow the trail. Ravana took Sita to Lanka and placed her in the Palace garden.   Sita had complete faith in Rama that he would save her. Therefore she paid no heat and attention to Ravana's threat. As she expected, Rama saved her with the help of Hanumana and Vanar Sena. Her joy knew no bounds but not for long. As practiced earlier, Sita was asked to prove her faithfulness. She chooses to give “Agnipariksha”. She came out of the fire unharmed and no one could question her loyalty. After all these, Rama was coronated as the King of Ayodhya and Sita, the Queen. Later, she was sent off to the forest where she had two sons. After years when she was summoned back to the palace as queen, she denied being one. Instead, she enters the Earth from where she came.   https://chimesradio.com  http://onelink.to/8uzr4g  https://www.instagram.com/vrchimesradio/  https://www.facebook.com/chimesradio/  Support the show: https://www.patreon.com/chimesradio See omnystudio.com/listener for privacy information.

Notations -> http://www.shivkumar.org/music/#j Janaki Pathe Ragam: Kharaharapriya (22nd Melakartha Ragam) ARO: S R2 G2 M1 P D2 N2 S || AVA: S N2 D2 P M1 G2 R2 S || Talam: Adi Composer: Papanasam Sivan Version: Ram Kaushik {Orig: DK Jayaraman} Lyrics Courtesy: Lakshman Ragde Pallavi: jAnakIpatE jaya kAruNya jaladhE jaya kausalyAnanda vardhana jagadabirAma paTTAbhirAma Anupallavi: dIna janAvana drdha kara kankaNa dasharatha tanayA akaNida guNa gaNa Charanam: guha jaTAyu shabarI pramukha nija bhaktha jana mukti dAyakA jagad- ahita virATa kabanda nishAcara nikara nishIdana sAyakA sarOruha caraNa nikida vAli dashavadana suramuni sajjana pAlakA sakala mahidEndra nIlamaNi nibha sharIra pAHi sAkEta nAyakA shrI Meaning: P: Victory to you ("jaya"), O Rama! Husband ("pathe") of Sita (daughter of Janaka: "jaanaki")! Victory to you! Oh the ocean ("jaladhe") of mercy ("kaarunya")! You are son ("nanda") of Kausalya, giving her boundless joy ("ananda vardhana"). You are the lord ("abhirama") of the Universe ("jagad")! O Rama as seen in your coronation ("pattabhi")! A: You are the protector ("avana") of the weak ("dIna") ones ("jana"). You hold ("drudha") a gem ("kankana") in your hand ("kara"). You are the son ("tanaya") of Dasharatha. You are the bearer ("gana") of innumerable ("aganitha") virtues ("guna"). C: You gave ("dAyaka") salvation ("mukthi") to important ("pramukha") devotees ("bhaktha") like Guha, Jatayu and Shabhari. You destroyed ("nikara nishidana saayaka") the demons ("nishaachara") who had held sway over the earth ("jagadahita"). You are the one whose feet ("charana") are like the lotus ("saroruha"). You destroyed ("nikida") Vali and the ten ("dasha") headed ("vadana") Ravana. You protect the immortal devas ("sura"), sages ("muni") and good people ("saj-jana"). You are prayed to by all (“sakala”) the gods and Indra (“mahidEndra”). Your bluish hued ("nIla") body ("sharira") is adorned ("nibha") with all ("sakala") kinds of jewels ("mani"). I pray ("paahi") to you, O lord ("nayaka") of Ayodhya ("saaketa")!

Notations -> http://www.shivkumar.org/music/#p Paridhaanamicchithe Ragam: Bilahari (29th mela Janyam) AROHANA: S R2 G3 P D2 S || AVAROHANA: S N3 D2 P M1 G3 R2 S || Talam: Khanda Chapu Composer: Patnam Subramanya Iyer Version: Peri Sriramamurthy Lyrics Courtesy: Lakshman Radge Pallavi: Paridaanamicchithe Paalintuvemo Anupallavi: Parama Purushaa Shreepati Naapai Neeku Karuna Galgaga Yunna Kaaranamemaiyyaa Charanam Rokkamicchutakune Mukkanti Chelikaanu Chakkani Chelinosaga Janaka Raajunugaanu Mikkini Sainya Mivva Markatendrudu Gaanu Aggadigamedu Galgu Adi Venkateshaa Neeku Meaning (Approximate!) O Lord Venkateshwara! Maybe ("emo") you will protect me ("palintu") if I give ("icchithe") you some charity ("pari-dhaana")? O Supreme ("parama") being ("purushaa")! O husband ("pati") of Lakshmi ("sri")! What ("emaiyya") is the reason ("yunna - kaarana") why you ("neeku") do not give ("galgaga") me ("naapai") your grace ("karuna") ? I am not ("gaanu") the friend ("cheli") of Lord Shiva ("mukkanti") {reference to Kubera, Lord of Wealth} to give you ("icchutaku") money ("rokkam"). I am not ("gaanu") King ("raaju") Janaka to be able to give ("nosaga") a beautiful daughter ("chakkani cheli") like Seetha in marriage to you. I am not Markatendra ("Markatendrudu") to be able to give you ("ivva") even a small portion ("mikkini") of an army ("sainya"). What can I give you ("neeku"), O Lord Adi Venkateshwara, to attain ("galgu") your grace ("aggadigamedu")?

Notation -> http://www.shivkumar.org/music/#s Ragam: hindOLavasanta {20th Melakartha (Nata Bhairavi) Janyam} ARO: S G2 M1 P D1 S || AVA: S N2 D1 M1 G2 R2 G2 S || (Alt AVA: S N2 D1 - P D1 N2 D1 M1- G2 R2 G2 S) Talam: Adi Composer: Muthuswamy Dikshitar Version: T M Krishna Lyrics Courtesy: Lakshman Ragde Pallavi: santAna rAmasvAminam saguNa nirguNa svarUpam bhajarE Anupallavi: santatam yamunAmbApuri nivasantam natasantam hindOLavasantam Adhavam jAnakIdhavam saccidAnanda vaibhavam shivam Charanam: santAna saubhAgya vitaraNam sAdhujana hrdaya sarasija caraNam cintAmaNyAlankrta gAtram cinmAtram sUrya candra nEtram antaranga guruguha samvEdyam anrta jaDa duhkha rahita manAdyam Meaning: (Courtesy: http://guruguha.org/wiki/santanarama.html, and TK Govinda Rao's book): P: Adore (“bhaja”) santana rama, who is of the manifestation (“svarUpam”) for meditation through both formless (“nirguNa”) and with form (“saguNa”)! A: The one who is eternally present (“nivasantam”)in the ksetra known as Yamunambapuri The one worshipped (“nata”) by the tranquil ones (yogis – “santam”) ; The one who is pleased (“Adhavam”) by the raga hindolavasanta The one dear to Janaka's daughter (“Idhavam”) The one who is a celebration (“vaibhavam”) of knowledge-existence-bliss (“sat-cid-Ananda”); The auspicious (“shivam”). C: The one who provides (“vitaraNam”) the boon (“saubhAgya”) of progeny (“santAna”). The one who has serene devotees (“sAdhu-jana”) at his lotus (“sarasija”) feet (“caraNam”). His neck (“gAtram”) is adorned with jewels like Chintamani (“cintAmaNya-alankrta”). He is the embodiment of pure consciousness (“chin-maatram”). The one who has the sun (“sUrya”) and the moon (“candra”) as his eyes (“nEtram”). The one who is well understood (“samvEdyam”) in the inner heart (“antaranga”) of subrahmanya He is bereft (“rahita”) of falsehood (“anrta”), dullness (“jaDa”) and grief (“duhkha”). He is the primordial one (“manAdyam”).

Composed and sung by Lakshmana devi dasi, with Kimberly Cotton on guitar and Prasenjit Manu Bhattacharjee on mrdunga. Recorded at ISKCON of DC. Lyrics by Tulsidas Goswami (http://en.wikipedia.org/wiki/Tulsidas). This song is in the Sanskrit language. English translation: * Shri Ramacandra kripalu bhaju, mana, harana bhava bhaya darunam navakanja-lochana kanja-mukha, kara-kanja pada-kanjarunam O mind! Revere the benign Shree Ramachandra, who removes 'Bhav' the Sorrow or Pain,'Bhaya' the fear, and 'Darun' the scarcity or poverty. Who has fresh lotus eyes, lotus face and lotus hands, feet like lotus and like the rising sun. * Kandarpa aganita amita chavi, navalnila niraj sundaram patapita manahu tarita ruchi suchi, naumi Janaka-sutavaram His image exceeds myriad Cupids, like a fresh, blue-hued cloud — magnificent. His amber-robes appear like lightning, pure, captivating. Revere this groom of Janaka's daughter. * Bhaju Dinabhandu Dinesha danava-daitya-vansha nikandanam Raghunanda anandakanda, Kaushalachanda Dasharatha-nandanam Sing hymns of the brother of destitute, Lord of the daylight, the destroyer of the clan of Danu-Diti demons. The progeny of Raghu, limitless 'joy', the moon to Kosala, sing hymns of Dasharatha's son. * Iti vadati Tulasidasa Shankara, Shesha munimana ranjanam mama hridaya-kanja nivasa kuru, kamadi khaladala ganjanam Thus says Tulsidas, O joy of Shankara, and other Sages Reside in the lotus of my heart, O slayer of the vices-troops of Kaama and the like.