Download Aghora III: The Law of Karma by Dr. Robert Svoboda PDF

By Dr. Robert Svoboda

ISBN-10: 0914732374

ISBN-13: 9780914732372

During this 3rd quantity of the Aghora trilogy, the Aghori Vimalananda makes use of the backdrop of the Bombay racetrack as metaphor for the final word online game of existence, the place destinies and fortunes are received or misplaced at the temporary fringe of the completing line. Our lives are masterfully entwined with the reason and impression of karma ceaselessly - till we realize and prevent it.

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Extra resources for Aghora III: The Law of Karma

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The Bengali style of Durgå Pºjå draws on Vedic, Puråœic, and Tantric elements. However, the Tantric nature of the pºjå is the prime feature distinguishing it from the non-Bengali Durgå Pºjå. 21 Although Tantrism often appears in forms that contradict, and even outrightly reject, many of Vedic-Bråhmaœism’s normative features (such as caste and gender obligations), the Durgå Pºjå is an example of Vaidik Tantric ritual. , establishment of the jar, sacrificial offering). However, since it makes abundant use of Vedic mantras and ritual procedures whose performance is traditionally restricted to male bråhmaœas, it requires that the ritualist be adept at conducting both Vedic and Tantric rites.

The Durgå Pºjå is no exception. I have observed numerous types of pºjå to Durgå celebrated within a stone’s throw of each other in homes, temples, and temporarily erected shrines (paœ˚al) in Banåras alone. 20 It is not my intention to compare these types of Durgå Pºjås. Instead, I have decided to focus on the Bengali style of domestic Durgå Pºjå since, as explained earlier, circumstances led me to study it. Furthermore, it appeared to me to be the most elaborate of the Durgå Pºjås that I had witnessed and encompasses most of the ritual elements 18 Ritual Worship of the Great Goddess found in non-Bengali types of celebration.

Such personal devotional service is not permitted in the private home celebrations. The food offerings are very important components of the rite. The Devª’s consumption of the food consecrates it, and the devotees look forward to partaking in the blessed offerings (prasåda). In public settings, the prospect of a delicious consecrated meal attracts both sponsoring community members and invited guests. Public celebrations may include a range of other community activities. Devotional singing, plays with religious themes, music performances and so on, often form part of the extraritual events that draw the community to the pºjå site.

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