Śrīnivāsa Kalyāṇam The Story of Lord Veṅkaṭeśvara (Śrīnivāsa, incarnation of Lord Vishnu) and his marriage with Śrī Lakshmi Devī and Padmāvatī (Bhu-devī) The story of Śrīnivāsa Kalyāṇam spans over 3 eons (Yugas) relating to incidents from Trētā Yuga (Rāma’s period), to Dvāpara Yuga (Krishna’s period), and finally to Kālī Yuga (Veṅkaṭeśvara). Kālī Yuga started soon after the Mahābhārata period. There was a general decline in

Path of Devotion by Swami Paramananda, the youngest disciple of Śrī Ramakrishna - very inspiring advices on Devotion, Purity, Steadfastness and Self Surrender to God. BLESSED are those who have devotion in their hearts. It is the only reality in this world, other things are false. Live a pure, holy life; be bold and fearless. Never mind if thousands fall before you; still stand firmly

Emancipation or Mukti means in the Upaniṣads the state of infiniteness that a man attains when he knows his own self and thus becomes Brahman. The ceaseless course of transmigration is only for those who are ignorant. The wise man however who has divested himself of all passions and knows himself to be Brahman, at once becomes Brahman and no bondage of any kind can

The tip of his heart shines and by that shining this soul goes out. When he goes out either through the eye, the head, or by any other part of the body, the vital function (prāṇa) follows and all the senses follow the vital function (prāṇa) in coming out. Knowledge, the deeds as well as previous experience (prājña) accompany him.

We have already seen that the universe has come out of Brahman, has its essence in Brahman, and will also return back to it. Śankara held that the Upaniṣads referred to the external world and accorded a reality to it consciously with the purpose of treating it as merely relatively real, which will eventually appear as unreal as soon as the ultimate truth, the Brahman,

They did not know what the Brahman was like, for they had only a dim and dreamy vision of it in the deep craving of their souls which could not be translated into permanent terms. But this was enough to lead them on to the goal, for they could not be satisfied with anything short of the highest. He the Ātman is not this, nor

The Upaniṣads formed the concluding portion of the revealed Vedic literature, and were thus called the Vedānta.The word Upaniṣad was used, as we have seen, in the sense of “secret doctrine or instruction”; the Upaniṣad teachings were also intended to be conveyed in strictest secrecy to earnest enquirers of high morals and superior self-restraint for the purpose of achieving emancipation.

Veda in its wider sense is not the name of any particular book, but of the literature of a particular epoch extending over a long period, say two thousand years or so. If we roughly classify this huge literature, we can point out four different types, namely: the Samhitā or collection of verses (sam together, hita put), Brāhmaṇas, Āraṇyakas (“forest treatises”) and the Upaniṣads.

There are two Śaiva Siddhāṅta schools: pluralistic theism, in the lines of Aghoraśiva and Meykandar, and Tirumular’s monistic theism. While differing slightly, they share a religious heritage of belief, culture and practice. In South India, their points of agreement are summarized as guru, preceptor; Linga, holy image of Śiva; saṅga, fellowship of devotees; and valipadu, ritual worship.