Warning: include(domaintitles/domaintitle_cdn.exoticindia.php3): failed to open stream: No such file or directory in /home/exotic/newexotic/header.php3 on line 921

Warning: include(): Failed opening 'domaintitles/domaintitle_cdn.exoticindia.php3' for inclusion (include_path='.:/usr/lib/php:/usr/local/lib/php') in /home/exotic/newexotic/header.php3 on line 921

Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address [email protected].

Please read our Privacy Policy for details.
|6
Sign In  |  Sign up
Your Cart (0)
Best Deals
Share our website with your friends.
Email this page to a friend
Subscribe to our newsletter and discounts
Jivana-Yajna: A Concept of Life
Jivana-Yajna: A Concept of Life
Description

Preface

Twentieth century has made changes in the very structure of the inhabitants of this earth that were unthinkable only half a century earlier. The physical has not been balanced even by the sociological and the psychological in magnitude, much less by the religious and the spiritual. This failure is the real crisis of humanity. The golden age is one that strikes a harmonious chord in all its aspects. Thus the present century has failed to keep up the promise.

The hope, says a well-known Greek proverb, is the sustainance of the struggling mortals. We hope that the twenty-first century will bring about this harmony. The last part of the twentieth century has been struggling with the problem and we feel the consciousness to face and solve has been the most important guiding line of our thinkers, however great may have been the failure. But once one realizes the immense magnitude of the problem one cannot feel disheartened by either the failure, or the amount of work done to bridge the gap. Continents have town. The computers of the seventh generation have become better equipped to deal with everyday problems than mere human beings belonging to the race of white collars. The moon is not merely within the grasp, but is habitable. The solar system has been practically toured like a Colombus. It is no joke to consolidate the gains. And still the technology and the physical sciences are not exhausted, nor sleeping on their laurels but leaping everyday in the new horizons with a thud that trembles the human race as once the Volcano did. But humanity is also rising up like a colossus lifting its head like a seal from the surface of the sea. And the next century may see once again the rise of the humanities which may dwarf the gains of the sciences in the twentieth century. This work may help to bring the consciousness to the forefront of this march.

The struggle for a goal is the definition of life. Mere flow is inanimate action. A goal is not and can never be fixed by an external agency. Exteriorly determined goal is no goal. Hence an action done under duress or fear may be good but certainly not moral, much less religious, and is definitely unspiritual. The sciences continuously strive after the extraneous determination or verification. Following in its trail and establishing itself as a branch of science, psychology and ethics, and even religions are trying to establish their veracity on the basis of an objective external coordinate, failing which they fight shy of asserting their real intentions. The objective verification of subjective coordinate is the new line opening up, and perhaps in the next century we may see the broadening of science on this new foundation. Just as too much emphasis on the subjective and neglect of the objective was the bane of medieval philosophers, near total obliteration of the subject and the subjective verification has been the bane of the modern scientists. Vedantic vies of life is a balanced one emphasizing the subjective and objective equally. Since the goal and its coordinates is the subjective side, science as it is understood today is incapable of guiding the human spirit in this region. Vedanta postulates that subject and object come into being simultaneously and are equally authoritative in guiding the human spirit in its journey. One gives the momentum and the other provides the wheel. Subject without the object is lame, and the object without the subject is blind. Thus, the twenty-first century is bound to be Vedantic if it has to survive.

Hinduism in general and Vedanta is particular is basically universal in its approach. It has not kept the blinders of race, religion, culture, nation etc. on while traversing the path of the spirit. All the varieties of human capacities are taken into consideration, thus it has something for each aspirant. It is all inclusive. It excludes none as a misfit in its Catholicism. From the barbarian Huns to the Paramahamsa like Suka, it has a place in its wings. This naturally has made Hinduism full of apparent contradiction. There are values which become disvalues at a certain stage of development. Hinduism has been called a federation of religions, rather than a religion. This is really a tribute rather than disparaging. But Hinduism ha a unity, just as a federation also has a unity. It is the unity of the fundamental rights and duties, and a sense of dedication of each federating unit to the development of the federation. Similarly Hinduism gives each federal unit absolute independence in its own affairs, yet each unit has to give the same right to the other units and has a duty to agree to communicate with each federal unit its fundamental principle and be ready to discuss its ethical, scientific and spiritual aspect on a rational basis with a free attitude of give and take. Criticism to a Hindu is not necessarily destructive for he holds that the greater truths can be attained through harmonious disputations. Thus Buddhism, Jainism may be heretical sects, but sects of Hinduism all the same Jainism could never have made so many vegetarians with all its conversions without becoming a part of Hinduism. Buddha is worshipped to this day by every Hindu not only as an incarnation, but as a part of every day samkalpa. Thus contributions from each branch have influenced every other one. Mohammedans and Christians never could become a part for they had from the beginning imbibed the culture of intolerance, non-communication and exclusive rights with no duties. Some of the Hindu giants tried to bring a harmony but the Muslim masses never cooperated. The fault lies not with the followers, but with the founders of these sectarian churches. If in future humanity has to exist, it must out of necessity give up these sectarian and autocratic views and build themselves into a universal church which in effect will only be an enlarged Hinduism based on the precepts of Vedanta according to the genius of Sri Sankara.

Hinduism brigs religions from a social phenomenon to an individual noumena. Each individual is a complete unit, and religion needs no other apparatus than the body-mind complex endowed by God. Reform thus is not a movement, but a ripple, for ripples make up the wave. This ripple making is called Yajna in the terse Vedic language. Hinduism is a picturesque religion, full of symbolical representation. Each human action is a symbol. Ideal life is the symbolized ideal action. Yajna or sacrifice is the ideal symbol. Whatever is done according to the dictates of the scriptures is a yajna. A well ordered moral living aimed at realizing Siva as one's innermost reality is yajna. Veda has often prescribed this symbol and given its details. Chhandogyopanishad, Taittiriyaranyakopanishad etc are the foundations on which later the Bhagavad gita has built the monumental structure of Jivan Yajna. Most of the Puranas alongwith the Mahabharata gave the flesh and blood to this structure and through stories presented as an animated sacrifice. Shibi sacrifices his own body to a vulture, Harishchandra sacrifices his son, Rohit, to an angry rishi, Rantideva sacrifices his whole family to a chandala and so on and so forth.

The present book deals mainly with the mores or norms that must guide the one who wants to become a yajamana in the sacrifice. Truth, non-violence etc. are concepts on which the future religion of the twenty-first century must put up its foundations. Unfortunately these are the very things that are often neglected. The present generation has reservations about them because in their or anthropology, they do not find any evidence of their being in the normal make-up of humanity. The man of action often finds them obstructing his personal progress as well as the progress of the institutions. But the reason is that truth or non-violence ha been worked out by the great thinkers into the fully developed stage to their farthest limits and deepest significance. In these rarefied stratospheres they become really impractical, unapproachable and unattainable. But this is true of any value whatsoever. But in the beginning stages they are not so. The fact is that individual virtue is really impossible to perfect in one's life without catering to others equally well. Hough in the highest stage each is derivable from the other, but in practice each is to be practiced imperfectly in collaboration with the other and thus each will help to attain a harmony when all of them will be perfected simultaneously. Of course one or the other virtue due to one's aptitude attracts one more than the others. And in the final leap that particular virtue will be sucking the aspirant into the highest stage, and this will become the reason for that wise person to recommend that particular virtue more than the others. Thus Sankar will emphasise loving wisdom Buddha compassionate middle path, Mahavira austerity, Krishna passionless action, Rama dedicated duty, Mohammed God-dedicated brotherhood, Christ loving charity and so on and so forth. But once a detailed analysis is done the messages converge rather than diverge. Religion or ethics can never be studied on the normal human beings, but on its best samples. Just as the characteristics of gold or silver are studied on the most refined molecule of gold rather than the mineral gold or silver, similarly the human quality has to be studied by studying the persons who have become pure human, losing their passionate animal life far behind. It is then that we will realize the norms of the human society. The present book is a projection on these values. In the appendix certain meditations are given for the aspirant to dive into the sacrifice. One must understand the symbol of life to comprehend the other symbols of the sacrifice.

Bharatiya Sanskriti Samaj has taken upon itself the burden of publishing this work, for it feels that to the task that it has taken up, it is the best introduction.

 

CONTENTS

 

Preface i-vii
Song of the Sea 1
Significance of Yajna 9
Symbol and Symbolised 13
The First Dharma-Ahimsa 21
Practice of Truth 33
Asteya-non-thieving 43
Purity 52
The First Attack-Sense-control 65
The Divine Passions 79
The Last Offering 101
When Song become Silence 127
Appendix I 137
Appendix II-Thought Patterns 138
Dawn 139
The River of Life (i) 140
The River of Life (ii) 141
Cocoon 142
Death 143
Triple Carriage 144
Tasting the Divine Essence 145
Dedication 146
A Boon to ask (i) 147
A Boon to ask (ii) 148
Worship 149
Sacrifice (i) 150
Sacrifice (ii) 151
I Am 152
Meditations 153

Sample Pages









Jivana-Yajna: A Concept of Life

Item Code:
IDJ137
Cover:
Paperback
Edition:
1985
Language:
English
Size:
6.8" X 4.7"
Pages:
155
Other Details:
Weight of the Book: 168 gms
Price:
$12.50   Shipping Free
Be the first to rate this product
Add to Wishlist
Send as e-card
Send as free online greeting card
Jivana-Yajna: A Concept of Life
From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 9168 times since 9th May, 2016

Preface

Twentieth century has made changes in the very structure of the inhabitants of this earth that were unthinkable only half a century earlier. The physical has not been balanced even by the sociological and the psychological in magnitude, much less by the religious and the spiritual. This failure is the real crisis of humanity. The golden age is one that strikes a harmonious chord in all its aspects. Thus the present century has failed to keep up the promise.

The hope, says a well-known Greek proverb, is the sustainance of the struggling mortals. We hope that the twenty-first century will bring about this harmony. The last part of the twentieth century has been struggling with the problem and we feel the consciousness to face and solve has been the most important guiding line of our thinkers, however great may have been the failure. But once one realizes the immense magnitude of the problem one cannot feel disheartened by either the failure, or the amount of work done to bridge the gap. Continents have town. The computers of the seventh generation have become better equipped to deal with everyday problems than mere human beings belonging to the race of white collars. The moon is not merely within the grasp, but is habitable. The solar system has been practically toured like a Colombus. It is no joke to consolidate the gains. And still the technology and the physical sciences are not exhausted, nor sleeping on their laurels but leaping everyday in the new horizons with a thud that trembles the human race as once the Volcano did. But humanity is also rising up like a colossus lifting its head like a seal from the surface of the sea. And the next century may see once again the rise of the humanities which may dwarf the gains of the sciences in the twentieth century. This work may help to bring the consciousness to the forefront of this march.

The struggle for a goal is the definition of life. Mere flow is inanimate action. A goal is not and can never be fixed by an external agency. Exteriorly determined goal is no goal. Hence an action done under duress or fear may be good but certainly not moral, much less religious, and is definitely unspiritual. The sciences continuously strive after the extraneous determination or verification. Following in its trail and establishing itself as a branch of science, psychology and ethics, and even religions are trying to establish their veracity on the basis of an objective external coordinate, failing which they fight shy of asserting their real intentions. The objective verification of subjective coordinate is the new line opening up, and perhaps in the next century we may see the broadening of science on this new foundation. Just as too much emphasis on the subjective and neglect of the objective was the bane of medieval philosophers, near total obliteration of the subject and the subjective verification has been the bane of the modern scientists. Vedantic vies of life is a balanced one emphasizing the subjective and objective equally. Since the goal and its coordinates is the subjective side, science as it is understood today is incapable of guiding the human spirit in this region. Vedanta postulates that subject and object come into being simultaneously and are equally authoritative in guiding the human spirit in its journey. One gives the momentum and the other provides the wheel. Subject without the object is lame, and the object without the subject is blind. Thus, the twenty-first century is bound to be Vedantic if it has to survive.

Hinduism in general and Vedanta is particular is basically universal in its approach. It has not kept the blinders of race, religion, culture, nation etc. on while traversing the path of the spirit. All the varieties of human capacities are taken into consideration, thus it has something for each aspirant. It is all inclusive. It excludes none as a misfit in its Catholicism. From the barbarian Huns to the Paramahamsa like Suka, it has a place in its wings. This naturally has made Hinduism full of apparent contradiction. There are values which become disvalues at a certain stage of development. Hinduism has been called a federation of religions, rather than a religion. This is really a tribute rather than disparaging. But Hinduism ha a unity, just as a federation also has a unity. It is the unity of the fundamental rights and duties, and a sense of dedication of each federating unit to the development of the federation. Similarly Hinduism gives each federal unit absolute independence in its own affairs, yet each unit has to give the same right to the other units and has a duty to agree to communicate with each federal unit its fundamental principle and be ready to discuss its ethical, scientific and spiritual aspect on a rational basis with a free attitude of give and take. Criticism to a Hindu is not necessarily destructive for he holds that the greater truths can be attained through harmonious disputations. Thus Buddhism, Jainism may be heretical sects, but sects of Hinduism all the same Jainism could never have made so many vegetarians with all its conversions without becoming a part of Hinduism. Buddha is worshipped to this day by every Hindu not only as an incarnation, but as a part of every day samkalpa. Thus contributions from each branch have influenced every other one. Mohammedans and Christians never could become a part for they had from the beginning imbibed the culture of intolerance, non-communication and exclusive rights with no duties. Some of the Hindu giants tried to bring a harmony but the Muslim masses never cooperated. The fault lies not with the followers, but with the founders of these sectarian churches. If in future humanity has to exist, it must out of necessity give up these sectarian and autocratic views and build themselves into a universal church which in effect will only be an enlarged Hinduism based on the precepts of Vedanta according to the genius of Sri Sankara.

Hinduism brigs religions from a social phenomenon to an individual noumena. Each individual is a complete unit, and religion needs no other apparatus than the body-mind complex endowed by God. Reform thus is not a movement, but a ripple, for ripples make up the wave. This ripple making is called Yajna in the terse Vedic language. Hinduism is a picturesque religion, full of symbolical representation. Each human action is a symbol. Ideal life is the symbolized ideal action. Yajna or sacrifice is the ideal symbol. Whatever is done according to the dictates of the scriptures is a yajna. A well ordered moral living aimed at realizing Siva as one's innermost reality is yajna. Veda has often prescribed this symbol and given its details. Chhandogyopanishad, Taittiriyaranyakopanishad etc are the foundations on which later the Bhagavad gita has built the monumental structure of Jivan Yajna. Most of the Puranas alongwith the Mahabharata gave the flesh and blood to this structure and through stories presented as an animated sacrifice. Shibi sacrifices his own body to a vulture, Harishchandra sacrifices his son, Rohit, to an angry rishi, Rantideva sacrifices his whole family to a chandala and so on and so forth.

The present book deals mainly with the mores or norms that must guide the one who wants to become a yajamana in the sacrifice. Truth, non-violence etc. are concepts on which the future religion of the twenty-first century must put up its foundations. Unfortunately these are the very things that are often neglected. The present generation has reservations about them because in their or anthropology, they do not find any evidence of their being in the normal make-up of humanity. The man of action often finds them obstructing his personal progress as well as the progress of the institutions. But the reason is that truth or non-violence ha been worked out by the great thinkers into the fully developed stage to their farthest limits and deepest significance. In these rarefied stratospheres they become really impractical, unapproachable and unattainable. But this is true of any value whatsoever. But in the beginning stages they are not so. The fact is that individual virtue is really impossible to perfect in one's life without catering to others equally well. Hough in the highest stage each is derivable from the other, but in practice each is to be practiced imperfectly in collaboration with the other and thus each will help to attain a harmony when all of them will be perfected simultaneously. Of course one or the other virtue due to one's aptitude attracts one more than the others. And in the final leap that particular virtue will be sucking the aspirant into the highest stage, and this will become the reason for that wise person to recommend that particular virtue more than the others. Thus Sankar will emphasise loving wisdom Buddha compassionate middle path, Mahavira austerity, Krishna passionless action, Rama dedicated duty, Mohammed God-dedicated brotherhood, Christ loving charity and so on and so forth. But once a detailed analysis is done the messages converge rather than diverge. Religion or ethics can never be studied on the normal human beings, but on its best samples. Just as the characteristics of gold or silver are studied on the most refined molecule of gold rather than the mineral gold or silver, similarly the human quality has to be studied by studying the persons who have become pure human, losing their passionate animal life far behind. It is then that we will realize the norms of the human society. The present book is a projection on these values. In the appendix certain meditations are given for the aspirant to dive into the sacrifice. One must understand the symbol of life to comprehend the other symbols of the sacrifice.

Bharatiya Sanskriti Samaj has taken upon itself the burden of publishing this work, for it feels that to the task that it has taken up, it is the best introduction.

 

CONTENTS

 

Preface i-vii
Song of the Sea 1
Significance of Yajna 9
Symbol and Symbolised 13
The First Dharma-Ahimsa 21
Practice of Truth 33
Asteya-non-thieving 43
Purity 52
The First Attack-Sense-control 65
The Divine Passions 79
The Last Offering 101
When Song become Silence 127
Appendix I 137
Appendix II-Thought Patterns 138
Dawn 139
The River of Life (i) 140
The River of Life (ii) 141
Cocoon 142
Death 143
Triple Carriage 144
Tasting the Divine Essence 145
Dedication 146
A Boon to ask (i) 147
A Boon to ask (ii) 148
Worship 149
Sacrifice (i) 150
Sacrifice (ii) 151
I Am 152
Meditations 153

Sample Pages









Post a Comment
 
Post a Query
For privacy concerns, please view our Privacy Policy
Based on your browsing history
Loading... Please wait

Items Related to Jivana-Yajna: A Concept of Life (Hindi | Books)

Sphya (Vedic Yajna Implement)
Wood
2 inch x 14 inch x 0.4 inch
0.09 kg
Item Code: ZAL40
$32.00
Add to Cart
Buy Now
Vedic Yajna Implement
Wood
0.5 inch x 3 inch x 12.5 inch
0.1 kg
Item Code: ZAR85
$30.00
Add to Cart
Buy Now
Yajna: A Comprehensive Survey
Item Code: IDJ276
$31.00
Add to Cart
Buy Now
Sacrifice and Cosmos (Yajna and The Eucharist In Dialogue)
by George Praseed
Hardcover (Edition: 2009)
Decent Books
Item Code: NAE008
$43.00
Add to Cart
Buy Now
Testimonials
I’ve started receiving many of the books I’ve ordered and every single one of them (thus far) has been fantastic - both the books themselves, and the execution of the shipping. Safe to say I’ll be ordering many more books from your website :)
Hithesh, USA
I have received the book Evolution II.  Thank you so much for all of your assistance in making this book available to me.  You have been so helpful and kind.
Colleen, USA
Thanks Exotic India, I just received a set of two volume books: Brahmasutra Catuhsutri Sankara Bhasyam
I Gede Tunas
You guys are beyond amazing. The books you provide not many places have and I for one am so thankful to have found you.
Lulian, UK
This is my first purchase from Exotic India and its really good to have such store with online buying option. Thanks, looking ahead to purchase many more such exotic product from you.
Probir, UAE
I received the kaftan today via FedEx. Your care in sending the order, packaging and methods, are exquisite. You have dressed my body in comfort and fashion for my constrained quarantine in the several kaftans ordered in the last 6 months. And I gifted my sister with one of the orders. So pleased to have made a connection with you.
EB Cuya FIGG, USA
Thank you for your wonderful service and amazing book selection. We are long time customers and have never been disappointed by your great store. Thank you and we will continue to shop at your store
Michael, USA
I am extremely happy with the two I have already received!
Robert, UK
I have just received the top and it is beautiful 
Parvathi, Malaysia
I received ordered books in perfect condition. Thank You!
Vladimirs, Sweden
Language:
Currency:
All rights reserved. Copyright 2021 © Exotic India