Podcasts about Recitation

The episode of Sage Maandakarni and the Panchaapsara Lake. Rama visits several hermitages nd returns to Sutikshna's hemitage. From there he goes to the hermitage of Agastya. Recitation: 00:00 - 15:53 Translation: 15:54 - 32:50

Rama expresses his firmness in keeping the vow of killing the ogres for the protection of sages. Recitation: 00:00 - 04:15 Translation: 04:16 - 09:11

Sita requests Rama not to kill innocent animals and to observe non-violence. Recitation: 00:00 - 05:53 Translation: 05:54 - 13:08

In the morning, Rama, together with Lakshmana and Sita, takes leave of Sutikshna and departs. Recitation: 00:00 - 03:39 Translation: 03:40 - 07:55

• Analysis of the great yogi Krishnamacharya's statement that not all asanas are meant to be done by everyone—each individual will have their own custom list of asanas based on such factors as: age, experience, aptitude, interest, work or family responsibilities. • Probing the question of how important it is in Ashtanga to keep doing more postures and more difficult series. • Thoughts about the teachings in the Yoga Vashista that say, “A yogi should never make the least effort to get what doesn't come to him/her/they without effort.” • Exploration of the word wisdom. What does the Bhagadvad Gita mean when it says: “Wisdom is the goal of every action.” • The importance of centering one's practice around the foundational poses • Interpretation of a passage from the Isha Upanishad on finding balance between devoting oneself to the material and spiritual aspects of one's life. • Recitation of a Kabir poem that that speaks to turning one's attention to the mystery of it all.

Vimalakīrti Nirdeśa Sūtra Chapter Fourteen: Entrustment Translated and recited by M.C. Owens November 20, 2023

Beautiful recitation of Ayatul Kursi #quran #islamic video #recitation

Vimalakīrti Nirdeśa Sūtra (Complete Recitation) Translated and recited by M.C. Owens, 2023

Beautiful recitation of Quran #quran

Rama goes to Suteekshna together with Sita and Lakshmana and stays with him during the night. Recitation: 00:00 - 04:23 Translation: 04:24 - 09:29

Beautiful recitation of Surah Al-Fil

The sages request Rama for protection from the molestations of the ogres and Rama assures them of it. Recitation: 00:00 - 04:48 Translation: 04:49 - 10:42

Rama, Lakshmana and Sita visit the hermitage of Sharabhanga, see the deities, and are honoured by the sage. Sage Sharabhanga ascends to Brahmaloka. Recitation: 00:00 - 07:25 Translation: 07:26 - 15:08

Sri Rama and Lakshmana kill Viradha. Recitation: 00:00 - 06:25 Translation: 06:26 - 13:03

Beautiful recitation of Quran #quran #shorts

Conversation between Rama and Viradha; Rama and Lakshmana strike at him; he goes with them to another forest. Recitation: 00:00 - 04:50 Translation: 04:51 - 09:50

In this episode we return to the topic of Recitation, a distinctive feature of Charlotte Mason's Method. We are focusing on practical ways to help your student develop their skills in Recitation, both the "Mechanical" and the "Sentimental" Branches. “It will now be seen that I spoke nothing but the truth when I said that reading was an art which had its fixed laws. We have found laws for the emission of the voice, for respiration, for pronunciation, for articulation, and for punctuation ; that is to say, laws for all the material side, the technical part of the art of reading. Let us now pass on to its intellectual aspects.” (Ernest Legouvé. A Short Treatise on Reading Aloud. PR 17, p 436) Hay said, “the first of these two branches ... can in all cases be taught, and the second beyond hints and suggestions for guidance must be left to the taste and judgment of the speaker.” (p. 33-34) What Charlotte Mason called “the fine art of beautiful and perfect speaking.” (1/223) “It will now be seen that I spoke nothing but the truth when I said that reading was an art which had its fixed laws. We have found laws for the emission of the voice, for respiration, for pronunciation, for articulation, and for punctuation ; that is to say, laws for all the material side, the technical part of the art of reading. Let us now pass on to its intellectual aspects.” (Ernest Legouvé. A Short Treatise on Reading Aloud. PR 17, p 436) Hay said, “the first of these two branches ... can in all cases be taught, and the second beyond hints and suggestions for guidance must be left to the taste and judgment of the speaker.” (p. 33-34) The Speaking Voice: Its Development and Preservation, Volume 1, Emil Behnke The Speaking Voice: Its Development and Preservation, Volume 2, Emil Behnke The Art of Reading and Speaking, Canon Fleming How You Talk, Paul Showers Awaken: Living Books Conferences Episode 69: Recitation Episode 179: Recitation Immersion Nicole's Recitation Handout Episode 266: The Unity of the CM Method Arthur Burrell's Recitation: The Children's Art Mrs Tongue Does Her Housework 2024 ADE @ Home {Virtual Conference} ADE's Patreon Community

Viradha's attack on Rama, Lakshmana and Sita in the forest. Recitation: 00:00 - 04:51 Translation: 04:52 - 09:58

Reception of Sri Rama, Lakshmana and Sita in the hermitages of sages. Recitation: 00:00 - 04:42 Translation: 04:45 - 10:15

Beautiful recitation of Quran #quran #shorts

Ayatul Kursi Recitation

Vimalakīrti Nirdeśa Sūtra Chapter Thirteen: Dharma Offerings Translated and recited by M.C. Owens October 20, 2023

Beautiful recitation of quran #quran

And it is understood that this should be done with complete joy and absolute trust in the Creator. https://www.torahrecordings.com/rebbe/igroskodesh/012/002/3851

Glorifying the evening shades that had now fallen, Anasuya sends away Sita, decked with ornaments bestowed on her by herself, to the presence of Sri Rama. To the latter, who was agreeably surprised to behold Sita resplendent with heavenly jewels, she relates how she received the jewels as a loving gift from the hermitess. Accepting the hospitality of the hermits and staying with them for the night, Sri Rama asks leave of them in the morning to proceed further and, following the route shown by the hermits, the princely party enters the Dandaka forest. Recitation: 00:00 - 04:08 Translation: 04:09 - 10:22

At the end of her dialogue with Sita, Anasuya requests her to ask a boon and, highly pleased with her, the hermitess bestows heavenly flowers and ornaments on her. Urged by Anasuya, she relates to the hermitess the story of her marriage. Recitation: 00:00 - 09:06 Translation: 09:07 - 19:44

"A heart devoid of love or affection is as hard as stone, and does not form a suitable receptacle for the light of Heavenly Grace and Mercy... Where pure love dwells there sheds the light of Grace, as it forms a link with the Spirit or Love Current from It's Source, the Supreme Being...  Love or the power of attraction is the basis of the whole creation and the cause of its sustenance and preservation... Every wave of love rising in a lover's heart brings tidings of goodness and joy from the Beloved, and every thought springing up in such a heart is a harbinger of good works and good services for the sake of the Beloved." (Huzur Maharaj Rai Saligram Bahadur)   "In a nut-shell, the Radhasoami Faith is a Gospel of Love. Love towards the holy feet of Radhasoami Dayal [Merciful Lord of the Soul], love towards the Guru of the time and love with all the human beings is its cardinal message." (Agam Prasad Mathur, Petals of Love)   "The practice of Surat Shabd Yoga is dependent on the love generated in the devotee's heart for the Supreme Being Radhasoami Dayal [Merciful Lord of the Soul, Anami Purush]. The Radhasoami Faith [Sant Mat] therefore advocates the blending of Yoga with Bhakti [devotion]." (Agam Prasad Mathur)   Sant Mat Devotional Practices   "It should be noted that all the following activities are included in devotional practices (Abhyas)     (1) Sumiran [Simran: Repetition of the Holy Name] (2) Sumiran and Dhyan [Repetition of the Holy Name along with Contemplation of the Holy Form] (3) Bhajan [Listening to the Sound Current] (4) Recitation of holy books or listening to their recital in Satsang intelligently (5) Discussing the principles of the Radhasoami Faith or listening to such discussion (6) Thinking about and reflecting on matters pertaining to the Radhasoami Faith and its practices and pondering them; and (7) Examining the ways of one's mind and senses daily, keeping them under control as far as possible." (Huzur Maharaj, Prem Patra Radhasoami, Volume I)   Huzur Maharaj published the writings of Shiv Dayal Singh as well as his own writings. Huzur was one of the great prolific writers of the Sant Mat tradition of India. I was greatly influenced by his many volumes, especially Prem Patra Radhaswami, volumes one through six, an encyclopedia of Sant Mat teachings, Prem Bani Radhaswami (bhakti hymns and mystic poetry), volumes one through four, Prem Updesh Radhasoami, Jugat Prakash (instructions for initiates), Radhasoami Mat Darshan, Huzur's Letters to Satsangis, and Radhasoami Mat Prakash, which was the very first Sant Mat publication from India to appear in the English language, near the beginning of the 20th Century. (Radhaswami)    In Divine Love (Bhakti), Light, and Sound, At the Feet of the Masters, Radhasoami James Bean Spiritual Awakening Radio Podcasts Sant Mat Satsang Podcasts Sant Mat Radhasoami A Satsang Without Walls https://www.SpiritualAwakeningRadio.com    

Afraid of prolonging his stay at Chitrakuta because of many handicaps, Sri Rama leaves that mountain and, reaching the hermitage of Sage Atri, greets the aforesaid Rishi. Glorifying the ascetic life of his wife, Anasuya, the sage urges Rama to send his consort, Sita, to her. Kindly receiving the princess, who greeted the venerable old lady on reaching her, as instructed by her husband, Anasuya gives her instructions on the duties of a devoted wife. Recitation: 00:00 - 05:13 Translation: 05:14 - 12:43

Learning so much from outward signs that the ascetics who lived in the vicinity of Sri Rama were anxious to shift to some other forest, the latter asks them why they wished to leave the place. Being told in replyvthat they were being molested by Rakshasas under the leadership of Khara, he gives his consent and, sending them away with great respect, retires to his own hermitage. Recitation: 00:00 - 04:48 Translation: 04:49 - 11:19

This is a new recording of our regular Evening session every Sunday afternoon at 03.00 pm. Our Sangha of 4 bhikkhus and the lay community are chanting together, with the Amaravati version of the chants playing additionally on loudspeaker in the background. With this stereo recording, if you use good 'around-the-ears' headphones, or decent loudspeakers (especially with 'surround sound' activated), you should be able to have quite an immersive audio experience. (Naturally, some limitations remain, due to true live recording, and not all our chanters being 100% perfect in pitch,

Permitted by Vasishta and accompanied by Shatrughna and others, when the queens had entered the gynaeceum, Bharata proceeds to Nandigrama and, installing the wooden sandals of Sri Rama on the royal seat, himself puts on the garb of an ascetic and carries on the rule under orders ascribed to the sandals, holding the royal umbrella over them. Recitation: 00:00 - 04:54 Translation: 04:55 - 11:41

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते । योगारूढस्य तस्यैव शमः कारणमुच्यते ॥६- ३॥ Recitation, breakdown, reordering, translation, and commentary.

Vimalakīrti Nirdeśa Sūtra Chapter Twelve: Seeing Akṣobhya Buddha Translated and recited by M.C. Owens September 27, 2023

Valmiki portrays the gloomy appearance of Ayodhya with the help of a number of similes. Bharata enters his father's palace with a heavy heart, speaking to Sumantra about the sorry spectacle which Ayodhya presented at the moment. Recitation: 00:00 - 05:21 Translation: 05:22 -13:02

Departed back for Ayodhya along with Sage Vasistha and others, Bharata pays his respects on the way to Sage Bharadwaja and, apprising him of what happened at Citrakuta and also of the pair of wooden sandals that he had received from Sri Rama as the latter's representative, and proceeding further, crosses the rivers Ganga and Yamuna along with his followers. Departing from Srngaverapura, he catches sight of Ayodhya and points out to Sumantra its gloomy appearance. Recitation: 00:00 - 04:21 Translation: 04:22 - 10:22

Collected in the heavens to hear the dialogue of Bharata and Sri Rama, heavenly beings applaud the two brothers. Having decided upon his course of action, Sri Rama turns his face towards his hut; while pleading his inability to protect the kingdom, now that his attempts to take Sri Rama back to Ayodhya had been frustrated, Bharata prays to Sri Rama for mercy once more. But when he comes to know that his elder brother cannot be made to swerve an inch from his vow, he places a new pair of wooden sandals decked with gold and requests him to place his feet on them. Readily acceding to his request, Sri Rama hands over the sandals to Bharata, who takes a vow before the former to enter the fire in case he did not return immediately on the expiry of his term of exile. Sri Rama confirms his vow and after embracing Bharata and Satrughna and bidding good-bye to all with due respect according to the rank of each, enters his cottage. Recitation: 00:00 - 05:38 Translation: 05:39 - 15:32

Pleading the superiority of a teacher in comparison to one's parents, Sage Vasishta by virtue of his superiority and as a concession to Bharata, a dependant of Sri Rama, whose vow it has been to respect the feelings of his dependants, urges Sri Rama to grant the prayer of Bharata. Sri Rama, however, contends that one's parents are more worthy of respect even than one's teacher and is accordingly insistent on implementing the pledge already given by him to his father. Thus discomfited in argument, Bharata makes up his mind to undertake a fast unto death as a last resort to exert pressure on him. On Sri Rama's dubbing such a step as repugnant to the code of conduct prescribed for a Kshatriya, Bharata requests his elder brother to allow him to remain in exile in the forest as the latter's proxy. Sri Rama, however, rules out this proposition also as something preposterous, saying that one's duty is entrusted to a proxy only on the former's incapacity, which could not be predicated of him, and reaffirms his decision to enter Ayodhya only after fulfilling the pledge given to his father. Recitation: 00:00 - 05:32 Translation: 05:33 - 10:21

Pacifying Sri Rama, who had got angry with Jaabaali, Sage Vashista urges him to get himself consecrated as king since from Ikshvaku, the progenitor of his race, downward the eldest son alone had ascended the throne of Ayodhya and because he was not only the eldest of his father's sons, but the ablest too. Recitation: 00:00 - 06:19 Translation: 06:20 - 16:05

Jaabaali explains the reasons for his advocating the theory of Naastikas to Sri Rama, who exposes the hollowness of the ethics prpounded by the sage, dubbing it as the very antithesis of Dharma. Recitation: 00:00 - 07:29 Translation: 07:30 - 20:14

Vimalakīrti Nirdeśa Sūtra Chapter Eleven: Practices of the Bodhisattva Translated and recited by M.C. Owens September 5, 2023

Sri Rama tries to impress upon Bharata, who believed that Dasharatha was prompted by lustful attachment to his mother in making over the kingdom to him, that Dasharatha was compelled to do so because, in the first place, he had promised to Kaikeyi's father while marrying her that the latter's son alone would would succeed to the throne after Dasharatha's death, and secondly he was keen to repay the debt he owed to her for having come to his rescue in his encounter with the demons, and accordingly urges Bharata to assume the rulership of Ayodhya. Recitation: 00:00 - 03:53 Translation:03:54 - 09:22

Bharata having been silenced by Sri Rama, an eminent sage, Jaabaali by name, tries to persuade Sri Rama to accept the throne by advocating the theory of the Naastikas (non-believers) with intent to arouse in him the lust of sovereignty. Recitation: 00:00 - 03:25 Translation: 03:26 - 08:37

The Recitation of the First Fruits (Mikra Bikkurim) reminds us of a too often forgotten principle of Judaism.

Accompanied by Kausalya and others, Sage Vasishta proceeds to the hermitage of Sri Rama. Showing to her co-wives the lumps of the pulp of the Ingudi fruit offered to the spirit of his deceased father by Sri Rama on blades of Kusha grass placed with their ends pointing to the south along the bank of the Mandakini on the way, Kausalya grieves for her deceased husband. Reaching the hermitage, Kausalya and others see the two brothers, Sri Rama and Lakshmana, fall at their feet. Kausalya bewails the lot of Sita when the latter falls at her feet. Bowing down at the feet of his preceptor, Sri Rama takes his seat. Accompanied by the cousellors, Bharata too sits nearby. Recitation: 00:00 - 05:52 Translation: 05:53 - 14:55

Bharata implores Sri Rama to oblige him by accepting the throne of Ayodhya being offered by him to Sri Rama with the concurrence of Kaikeyi, even though bestowed on him by their deceased father. Consoling Bharata, who held himself responsible for Sri Rama's exile to the forest and was languishing with sorrow on that score, Sri Rama, however, tries to pacify him in various ways and urges him to shoulder the burden of rulership. Recitation: 00:00 - 07:54 Translation: 07:55 - 18:32

Imploring Sri Rama with cogent reasons to accept the throne of Ayodhya, Bharata takes a vow not to return to Ayodhya but to continue in the forest in case Sri Rama does not grant his prayer. Mother Kausalya and others too join Bharata and urge Sri Rama to grant his request when they find Sri Rama adamant in the matter and insistent on implementing the words of their deceased father. Recitation: 00:00 - 06:04 Translation: 06:05 - 15:25

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन ॥६- २॥ Recitation, breakdown, reordering, translation, and commentary.

Fallen into a swoon to hear of his father's ascent to heaven and brought back to consciousness by Bharata and others, who sprinkle water on him and employ other such devices, Sri Rama laments in various ways. Comforted by Bharata and having in his turn consoled Sita and repairing to the bank of the Ganga, nay, offering water and balls of cooked food to the spirit of his departed father, he returns to his hut. Hearing their cry of distress, the troops approach them and are greeted by Sri Rama according to their rank. Recitation: 00:00 - 08:43 Translation: 08:44 - 20:26

Vimalakīrti Nirdeśa Sūtra Chapter Ten: Accumulation of Fragrances Buddha Translated and recited by M.C. Owens August 15, 2023

Different views exist as to whether one should stand or sit while reciting Kiddush on Friday night. Tosafot (Medieval French and German Talmud commentators) indicate that everyone should be sitting when one recites Kiddush on behalf of others, and this is, indeed, the custom among many Ashkenazim. Some Ashkenazim stand for the first part of Kiddush – "Vayechulu" – which is a statement of testimony to the fact that G-d created the world, since testimony must be given while standing. There are also those who stand only for the first four words – "Yom Ha'shishi Va'yechulu Ha'shamayim" – as the first letters of these words spell the Name of "Havaya." The custom in our community, however, follows the view of the Kabbalah, which is that one should stand for the entirety of Kiddush, from "Vayechulu" until the very end. It should be noted that our Kiddush text has 70 words – 35 words in "Vayechulu," and 35 words in the Beracha of "Asher Kideshanu Be'misvotav Ve'rasa Banu." This does not include the Beracha of "Ha'gefen" over the wine, or "Sabri Maranan."In the Kiddush text we describe Shabbat as both "Zecher Le'maaseh Bereshit" – commemorating the world's creation – and "Zecher Li'ysiat Misrayim" – commemorating the Exodus from Egypt. Shabbat commemorates the Exodus because slaves are not given any rest from their duties. The experience of Shabbat is possible only because we were freed from Egyptian slavery.According to Kabbalistic tradition, one should preferably use a silver cup for Kiddush. Silver represents mercy, and wine represents judgment. By using a silver cup for Kiddush, we have the effect of "sweetening" any harsh judgments that have been issued against us.The cup should be washed – both the interior and exterior – before Kiddush, and then filled until the top. If one does not have enough wine to fill the cup, it suffices to pour a Rebi'it. The cup should be presented to the one who will recite the Kiddush. He should receive the cup with both hands and then holds it in his right hand. Before beginning Kiddush, one should look at the Shabbat candles. Some sources say that seeing the candles before Kiddush can bring healing to the eyes. During Kiddush, one should hold the cup one Tefah (approximately three inches) above the table. According to the Arizal, the cup should be held near the chest during Kiddush.If somebody had drunk from the Kiddush cup before Kiddush, it may not be used, as it is considered "Pagum" ("blemished").A broken or chipped cup should not be used for Kiddush, though if one did use such a cup, he has fulfilled his obligation. According to the Magen Abraham (Rav Avraham Gombiner, Poland, 1637-1682), even if the base of the cup is broken it should preferably not be used for Kiddush. It is preferable not to use a disposable cup for Kiddush, but it may be used if no other cup is available. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998) and Hacham Ovadia Yosef.During the recitation of Kiddush, the bread on the table must be covered both on top and on bottom. The bread on the Shabbat table commemorates the manna which Beneh Yisrael ate in the desert. It should therefore be covered, just as the manna was "wrapped" in a layer of dew underneath and another layer on top. If the table is covered by a tablecloth, the tablecloth can be considered the lower covering. Likewise, if the bread is placed on a plate or board, this suffices as the bottom cover. The bread should be covered from the time it is placed on the table until after Kiddush. Hacham Ovadia Yosef writes that it is preferable – though not strictly required – to keep the bread covered even after Kiddush, until one recites "Ha'mosi."