Thursday, April 30, 2015

30TH APRIL 2015 - PRADOSHAM VRAT

Pradosham 2015 Vrat: Worship Lord Shiva During Twilight!

Pradosh Vrat dates in 2015 are here. Lord Shiva known to be the demolisher of the universe, but in the real sense acts as a protector of the universe. Lord Shiva is worshiped on Pradosham and Pradosh Vrat is observed. MyKundali brings you the Pradosh Vrat dates in 2015.
Worship the Lord Shiva and Goddess Parvati during Pradosh Vrat dates in 2014. The Pradosh Vrat is a fast which is observed in the name of Lord Shiva. Pradosham occurs twice in the lunar month of the Hindu Calendar . Pradosh Vrat is observed on the thirteenth (Trayodashi) day during the Sandhyakal of both Shukla Paksha (bright half) and Krishna Paksha (dark half). Pradosh Vrat in 2015 will again be observed by the devotees during this time.
Pradosh also known as Pradosham or Pradosha in India. Pradosham is believed to be one of the most significant days for praying to Lord Shiva. The Pradosh day is believed to be one of those days on which Lord Shiva along with the Goddess Parvati is extremely happy, delighted and generous. Before we go ahead and talk about the significance of Pradosh Vrat in 2015, let’s first know what does Pradosh mean and what does the Pradosh Vrat signify?

Meaning Of Pradosh Vrat

Pradosh means the dusk time. Pradosham is referred to the auspicious 3 hours period. This time of 3 hours is divided into two parts 1.5 hours before the sunset and 1.5 hours after the sunset.
Vrat or fast means abstinence or reduction of some food items and drinks. Hence, Pradosh Vrat means abstinence from normal food (wheat, salt) during the time of twilight. Let’s now talk about the types of Pradosh Vrat.

Types & Benefits Of Pradosh Vrat

The Pradosh Vrat is observed on the thirteenth day of the each lunar fortnight during the time of Krishna Paksha and Shukla Paksha.
Basically, Pradosh Vrat has its own benefits according to the days on which it occurs. The Pradosham in 2015 will again be known by these names. These Pradoshams as per the days are known as follows:
  1. Som Pradosh : When the Pradosh Vrat falls on a Monday, it is known as Som Pradosh. If the Pradosh Vrat falls on a Monday, all the desires of the Lord Shiva’s devotees are fulfilled and he/she becomes a positive thinker.
  2. Bhaum Pradosh : When the Pradosh Vrat falls on Tuesday, it is known as Bhaum Pradosh. The benefit of Bhaum Pradosh Vrat is that it gives relief from health problems and enhances the physical health. It also brings prosperity.
  3. Saumya Vaara Pradosha : When the Pradosh Vrat falls on a Wednesday, it is known as Saumya Vaara Pradosha . This day of Pradosh Vrat benefits a person with education, knowledge, fulfillment of wishes and progeny.
  4. Guruvaara Pradosha : When the Pradosh Vrat falls on a Thursday, it is known as Guru Vaara Pradosha. On this day, the divine blessings are received from the ancestors or Pitru. All the dangers which are existing gets eliminated by observing this fast on this day.
  5. Bhrigu Vaara Pradosha : When the Pradosh Vrat falls on a Friday, it is known as Bhrigu Vaara Pradosha. This Pradosh Vrat benefits in removing all the negativity and opposition resulting in success and happiness.
  6. Shani Pradosh : When the Pradosh Vrat falls on a Saturday, it is known as Shani Pradosh. The benefit of Shani Pradosh Vrat is it brings promotion,and the lost wealth is received if the Shani Pradosh Vrat is observed.
  7. Bhaanu Vaara Pradosha : When the Pradosh Vrat falls on a Sunday, it is known as Bhaanu Vaara Pradosha. If Pradosh Vrat falls on this day and observed by the devotees, it results in attaining peace and longevity.
These are the different types of Pradoshams as per the days. They are either observed in the Krishna Paksha or in the Shukla Paksha as per the Hindu calendar. Let’s find out the dates of Pradosham in 2015.

Pradosh Vrat Dates In 2015

As per the Hindu calendar, in every lunar month there are two Pradoshams. Let’s see the dates of Pradosh Vrat in 2015.
DateDayPradosham
02 JanuaryFridayShukra Pradosham
18 JanuarySundayRavi Pradosham
01 FebruarySunday
Ravi Pradosham
16 FebruaryMondaySoma Pradosham
02 MarchMondaySoma Pradosham
18 MarchWednesday
Budh Pradosham
01 AprilWednesdayBudh Pradosham
16 AprilThursdayGuru Pradosham
01 MayFridayShukra Pradosham
15 MayFridayShukra Pradosham
31 MaySundayRavi Pradosham
14 JuneSundayRavi Pradosham
29 JuneMondaySoma Pradosham
13 JulyMondaySoma Pradosham
29 JulyWednesdayBudh Pradosham
11 AugustTuesdayBhauma Pradosham
27 AugustThursdayGuru Pradosham
10 SeptemberThursdayGuru Pradosham
25 SeptemberFridayShukra Pradosham
10 OctoberSaturdayShani Pradosham
25 OctoberSundayRavi Pradosham
08 NovemberSundayRavi Pradosham
23 NovemberMondaySoma Pradosham
08 DecemberTuesdayBhauma Pradosham
23 DecemberWednesdayBudh Pradosham
Now, you know the dates of Pradosh Vrat. Let’s find out the significance of Pradosh Vrat before you observe a fast on the Pradosham in 2015.

Significance Of Pradosh Vrat

As per the Shiva Purana, Pradosh Vrat is considered to be the most beneficial fast in order to attain health, wealth, and children. The Pradosh Vrat liberates the devotees from all the past and present sins. By observing Pradosham with full devotion and dedication, all the demands are fulfilled by Lord Shiva and Maa Parvati. Hence, those devotees who want to get rid of all the past sins and receive the blessings of Lord Shiva observe the Pradosh Vrat in 2015. Let’s first know what is the real story behind observing the Pradosh Vrat?

Legend Behind Pradosham

The legend Lord Shiva is worshiped and Pradosh Pooja will be performed during the Pradosh Vrat dates in 2015. Pradosh Vrat is a fast observed in the name of Lord Shiva or Neelkanth. Neelkanth is the name given to Lord Shiva post the event of Samudra Manthan (ocean of milk). He saved the universe by holding the lethal venom in his throat, which turned his neck blue.
It was during the time of Samudra Manthan (ocean of milk) when everything submerged under water. Vasuki (the King of Nagas) who served as a churning rope and mount Mandarachala acted as the churning rod. Many things came out of the ocean, among which, Halahal (the lethal poison) was one. This venom could have resulted in the end of the universe. Hence, all the Devas and Ausras who were trying to churn the ocean pleaded Lord Shiva to save the universe. Halahal, before causing any harm, was consumed by Lord Shiva on the twelfth Moon day. On knowing about the poison, Goddess Parvati stopped it from entering Lord Shiva’s body by pressing his neck, which turned the color of the neck to blue. Since then, Lord Shiva is known as Neelkanth.
Post that event, Devas and Asuras got the Amrit along with new life to the universe. They all in the happiness and festivity forgot to thank Lord Shiva. But on the thirteenth day (Trayodashi), they realized their mistake and asked for mercy. Lord Shiva forgave them and celebrations continued. It is believed that that time was Pradosham. Since then, that time is known as Pradosham. Hence, whoever prays to Shiva in this time, Lord Shiva fulfills his/her wishes and one attains salvation.
Another myth associated to Pradosham Vrat is that of Lord Shiva and Goddess Parvati. It is believed that on the day of Trayodashi (the thirteenth day), during the time of dusk, the couple is in a very happy and favorable mood. Hence, if you offer your prayers with full devotion and sincerity, all your wishes come true.
So, on the day of Pradosham in 2015, remember Lord Shiva with full devotion so that he blesses you with everything.
Now when you know the legends associated with Pradosh Vrat, let’s find out the rituals involved in performing Pradosh Vrat in 2015.

Rituals Of Pradosh Vrat In 20 15

Since Pradosh Vrat is the time to worship Lord Shiva, but there are certain rituals involved in observing the Pradosham Vrat.
There are two ways for observing the Pradosh Vrat:
  1. During the Pradosham Vrat, people can observe a 24 hour fasting. In this kind of fasting people usually do not sleep at night.
  2. On Pradosham fast, people observe Vrat from sunrise to sunset. Post that, one can perform Lord Shiva’s Puja and can end the Pradosham Vrat
  3. People can visit Lord Shiva temples and perform Pradosh Vrat Puja during Pradosh Vrat.
  4. During the Pradosh fast, one needs to take bath before the sunset.
  5. A preliminary Puja should be performed with all the deities and Lord Ganesha firstly.
  6. Lord Shiva is invoked in a Kalash (pot) placed over a square Mandal with lotus drawn on the Kalash and Durva (panicum) grass spread across.
  7. After this ritual, a Pradosh Vrat Story is read and heard by the devotees of Lord Shiva.
  8. The Maha Mrityunjaya Mantra (special Mantra to overcome the fear of death) is to be chanted 108 times.
  9. The Kalash water is partaken and the sacred ash is applied on the forehead.
  10. During the Pradosh fast, you can donate pot, cloth, and image of Lord Shiva to the Brahmin in the temple.
    During the time of Pradosh Vrat in 2015, follow these simple rituals with pure heart and sincerity. Lord Shiva and Goddess Parvati will grant all your wishes.
    These are the traditional rituals which are followed while observing the Pradosh Vrat to worship Lord Shiva and Goddess Parvati. Since time immemorial, it is believed that the gods and goddesses do not see the kind of rituals and the material wealth a devotee possesses. It is only the devotion, sincere dedication and prayer which the lords demand. So, even if you fast or don’t, whether you visit a temple or not, if your heart is pure, your thoughts are true, and your deeds are right, Lord Shiva will bless you in each and every task you perform in your life. So, worship Lord Shiva this Pradosham dates in 2015 and Lord Shiva will grant all your wishes.
    We at MyKundali hope that this article will benefit you in knowing about Pradosh Vrat in 2015.
    - See more at: http://www.mykundali.com/festival/pradosham/#sthash.cq1WKgq2.dpuf

    posted by Unknown @ 4:26 AM   0 Comments

    30TH APRIL 1896 BORN - DIED 27TH AUGUST 1982 MAA ANADAMAYEE

    1. maa anandmayee साठी प्रतिमाप्रतिमांची तक्रार नोंदवा
      • maa anandmayee साठी प्रतिमा परिणाम
      • maa anandmayee साठी प्रतिमा परिणाम
      • maa anandmayee साठी प्रतिमा परिणाम
      • maa anandmayee साठी प्रतिमा परिणाम
      • maa anandmayee साठी प्रतिमा परिणाम
      • maa anandmayee साठी प्रतिमा परिणाम
      maa anandmayee साठी अधिक प्रतिमा

    2. Anandamayi Ma

      From Wikipedia, the free encyclopedia
      Sri Anandamayi Maa
      Sri Anandamoyi Ma.jpg
      Studio photo of Anandamayi Maa
      BornNirmala Sundari
      30 April 1896
      Kheora, Brahmanbaria, Bengal,British India
      Died27 August 1982 (aged 86)
      Kishanpur, Dehradun, Uttar Pradesh, India
      Quotation"Who is it that loves and who that suffers? He alone stages a play with Himself; who exists save Him? The individual suffers because he perceives duality. It is duality which causes all sorrow and grief. Find the One everywhere and in everything and there will be an end to pain and suffering."[1]
      Sri Anandamayi Maa (Bengali: শ্রী আনন্দময়ী মা) (30 April 1896 – 27 August 1982) was an Indian saint from Bengal. Swami Sivananda (Divine Life Society) described her as "the most perfect flower the Indian soil has produced."[2] Precognition, healing and other miracles were attributed to her by her followers.[3] Paramhansa Yogananda translates Anandamayi as "joy-permeated". This name was given to her by her devotees in the 1920s to describe what they saw as her habitual state of divine joy and bliss.
      Anandamayi Ma Ashram - Haridwar ( Kankhal )
      Anandamayi Ma Ashram - Haridwar ( Kankhal )
      Anandamayi Ma Ashram - Haridwar ( Kankhal )
      Anandamayi Ma Ashram - Haridwar ( Kankhal )
      Anandamayi Ma Ashram - Haridwar ( Kankhal )
      Anandamayi Ma Ashram - Haridwar ( Kankhal )
      Anandamayi Ma Ashram - Haridwar ( Kankhal )

      Biography[edit]

      Early life[edit]

      Anandamayi Maa was born Nirmala Sundari (নির্মলা সুন্দরী; Nirmôla Shundori, English: "Immaculate, Beautiful") on 30 April 1896 to Bipinbihari Bhattacharya and Mokshada Sundari Devi in Kheora, Brahmanbaria District,British India, in what is now Bangladesh. Her father, originally from Vidyakut in Tripura, was a Vaishnavite singer known for his devotion. They lived in poverty. Nirmala attended the village school for approximately two years.[4] Although her teachers were pleased with her ability, her family thought she was dullminded because of her indifference and constantly happy demeanor. When her mother once fell seriously ill, relatives remarked with puzzlement about the child remaining apparently unaffected.
      In 1908 at the age of thirteen, in keeping with the rural custom at the time, she was married to Ramani Mohan Chakrabarti of Vikramapura, whom she would later rename Bholanath.[4][5] She spent five years after her marriage at her brother-in-law's home, where she was in a withdrawn meditative state much of the time. It was here that a devout neighbor considered insane, Harakumar, developed a habit of addressing her as "Maa", and prostrated before her morning and evening in reverence.[6] When Nirmala was about seventeen, she went to live with her husband in Ashtagram. In 1918, she moved to Bajitpur, where she stayed until 1924. It was a celibate marriage—whenever thoughts of sexuality occurred to Ramani, Nirmala's body would take on the qualities of death.[7] On the full moon night of August 1922, at midnight, twenty-six-year old Nirmala enacted her own spiritual initiation. She explained that the ceremony and its rites were being revealed to her spontaneously as and when they were called for.[6] She later stated, "As the master (guru) I revealed the mantra; as the disciple (shishya) I accepted it and started to recite it."[8]

      In Dhaka[edit]

      Nirmala moved to Shahbag with her husband in 1924, where he had been appointed caretaker of the gardens of the Nawab of Dhaka.[5] During this period Nirmala went into ecstasies at kirtans in a manner similar to that ofChaitanya Mahaprabhu.[4] Nirmala continued to perform household tasks, and also continued to practice silence, and was in a withdrawn state of ecstasy much of the time. These states began to interfere with her daily work.[9]In 1926, she set up a Kali temple in the Siddheshwari area and devoted herself to spiritual practices.[5] Nirmala underwent a mystic experience while praying in the temple one day.[5] In a deep meditative state, she held difficultyogic positions for long periods and spontaneously formed complex tantric hand positions and gestures.
      During the time in Shahbag, more and more people began to be drawn to what they saw to be a living embodiment of the divine.[10] Jyotiscandra Ray, known as "Bhaiji," was an early and close disciple. He was the first to suggest that Nirmala be called Anandamayi Maa, meaning "Joy Permeated Mother", or "Bliss Permeated Mother". He was chiefly responsible for the first ashram built for Anandamayi Maa in 1929 at Ramna, within the precinct of the Ramna Kali Mandir.[11]
      Scholars were attracted to Anandamayi Maa's spirituality and teaching, though she called herself "a little unlettered child".[4] Mahamahopadhyay Gopinath Kaviraj, Sanskrit scholar, philosopher, and principal of Sanskrit Collegein Kolkata and the physician Triguna Sen were among her early followers.[5] Uday Shankar, the famous dance artist, was impressed by Anandamayi Maa's analysis of dance, which she used as a metaphor for the relationship between people and God.[5]

      Death[edit]

      She died on 27 August 1982 in Dehradun, and subsequently on 29 August 1982 was given Samadhi in the courtyard of her Kankhal ashram, situated in Haridwar in North India,[5][12][13] a shrine was later erected over the samadhi, now known as the “Ananda Jyoti Peetham”.[14]

      Teachings[edit]

      Anandamayi Maa never prepared discourses, wrote down, or revised what she had said. People had difficulty transcribing her often informal talks because of their conversational speed, further the Bengali manner of alliterative wordplay was often lost in translation. A devotee, Brahmachari Kamal Bhattacharjee, however made attempts to transcribe her speech before audio recording equipment became widely available in India.[6]
      A central theme of her teaching is "the supreme calling of every human being is to aspire to self realization. All other obligations are secondary" and "only actions that kindle man's divine nature are worthy of the name of actions". However she did not ask everyone to become a renunciate. "Everyone is right from his own standpoint," she would say.[4] She did not give formal initiations and refused to be called a guru, as she maintained that "all paths are my paths" and kept saying "I have no particular path".[15]
      Wikisource has original text related to this article:
      She did not advocate the same method for all. "How can one impose limitations on the infinite by declaring this is the only path—and, why should there be so many different religions and sects? Because through every one of them He gives Himself to Himself, so that each person may advance according to his inborn nature." As she herself has said ( ref Mother Reveals Herself ), all forms of sadhana, known and unknown just occurred to her in the form of a lila ( play) without any conscious effort on her part. Thus her Sadhana can not be slotted into a specific area, for to do so would mean that she was some how limited to that area and her mastery was also limited. This was not the case as many illustrious spiritual masters and thought leaders from various school of thought be it Shaivaite, Tantric, Vaishnav, or from Islam, Christianity, Zoroastrianism had found in their interactions with her.Every one was welcome and she was equally at ease while giving advises to all practitioners of different faiths. Even now, the Muslim population of Kheora still refer to her as "our own Ma".[6] She taught how to live a God-centered life in the world and provided the living inspiration to enable thousands to aspire to this most noble ideal.[4] She also advocated spiritual equality for women; for example, she opened up the sacred thread ritual, which had been performed by men only for centuries, to women. Her style of teaching included jokes, songs and instructions on everyday life along with long discourses, meditation and reading of scriptures.[16]
      Paramhansa Yogananda wrote about her in his Autobiography of a Yogi. His meeting with her is recounted in the chapter titled "The Bengali 'Joy-Permeated Mother'", where she explains her background:
      "Father, there is little to tell." She spread her graceful hands in a deprecatory gesture. "My consciousness has never associated itself with this temporary body. Before I came on this earth, Father, I was the same. As a little girl, I was the same. I grew into womanhood, but still I was the same. When the family in which I had been born made arrangements to have this body married, 'I was the same... And, Father, in front of you now, I am the same. Ever afterward, though the dance of creation change around me in the hall of eternity, I shall be the same."
      The Publication Department of Shree Shree Anandamayee Charitable Society in Kolkata regularly publishes her teaching in the periodical Anandavarta Quarterly. The Sri Sri Anandamayi Sangha in Haridwar organizes the annual Samyam Mahavrata congregation to devote a week to collective meditation, religious discourse and devotional music.[4]

      Question of sadhana[edit]

      At the age of fifteen, whilst sitting by a lake in Bajitpur, Nirmala had the inspiration to inquire as to what it would be like to be a religious aspirant (sadhaka). She then began what she would later describe as a 'game' (Hindi "khel") of investigating the path of the sadhaka. When Nirmala would sit for worship, she would witness her body perform yogic asanas and mudras hitherto unknown to her and Romani. She described these forms as arising automatically as in the manner of factory machinery when talking to devotees in later years. To the puzzlement of those around her, whilst in Shahbagh she became unable to feed herself. She would find that she could not bring her hand to carry food to her mouth. Consequently Bholenath or female rununciates used to feed her in the manner of an enfant child. Unable to comprehend the meaning and origin of Nirmalas religious practices at the time, Romani consulted priests, excorcists and medical doctors about Nirmalas condition, until a medical doctor reassured him that she was not insane.
      After her marriage to Romani, Nirmala would also fall into ecstacies or trances at public kirtans, in a manner reminiscent of the Vaishnava spiritual personality Chaitanya. This led locals to accuse her of hysteria. Nirmala told Yogananda that when Romani once made physical advances to her, he received an intense electric shock. From henceforth they lived like wandering ascetics rather than householders.

      Identity and state[edit]

      According to what she later related to devotees: after completing her domestic chores and cooking, Nirmala would withdraw into her religious practices, where she felt there was a distinct inner guide instructing her in which religious actions to perform. When she would pose a question about the religious actions, instantly an answer would appear. She once questioned her guide on who it was, on which the instant response came "Your Shakti" (your power). The voice then prohibited her from paying obeisance to anyone in the customary or religious Hindu manner (by bowing or touching an elders feet). This would cause offense to her orthodox father when he visited her (seeming as a snub); however as she was observing strict silence (maun), she was unable to explain the significance to him at the time. Nirmala was also until then in the habit of bowing to the forms that surrounded her as manifestations of God. When she questioned the rule against her paying such obeisance, the voice responded "to whom do you want to make obesaince? you yourself are everything". At that point, she came to realize her identity with the physical universe.[17]
      Anandamayi often described her presence as that of an infant child ("chhotee bachee"), and referred to her body as "yeh shorir" (this body). She described her state as immutable. She once explained to Amulya Gupta, a devotee and chronicalist, that her enlightened state preceded and was present at her "birth" (or in her description what the worldly viewpoint perceived as her birth). She differentiated this from the philosophical doctrine that describes one as always enlightened only one does not realize it until one's self-realization.[18]
      In "Mother as Revealed to Me", Jyotish Chandra Roy noted that when asked who she was she would respond something akin to "whatever is said, that". Roy also noted her utterances in what became known in English translation as "Mother Reveals Herself", in which she stated she was able to see the future with the ease in which people look in a mirror and could also recall the exact events at her birth from memory.
      Other devotees noted that when asked who she was, she responded that because she had no Aham-Buddhi (literal existence-experience of 'I-am') she could not say who or what she was, therefore was whatever the questioner thought she was.
      She denied having any personal mission or motives, stating she travelled about on "kheyal" or where ever devotees invited her. When people would ask her questions, she either explained that the answer would come according to "kheyal" (sudden inclination or inspiration) if at all, or else compared her body to a musical instrument such as a drum or bell, stating "as you play the instrument so shall you hear". When people argued with what she said or asked questions with an ulterior motive, she would remain silent.
      However, she also explained to devotees that all her actions, insights and revelations had been for "you all".

      The thoughts of the Maa[edit]

      Her public utterances seem to teach a kind of absolute theism, i.e. that only God exists, that all names and forms are His names and forms. "Vah he hai." ("He/That only is"). That He is identical with the Supreme Essence of everything (Atma). She often said "Hari katha he katha, aur sab vritha vyatha" ("exposition of God is the only exposition, everything else is futility and pain"). Anandamayi stated that God was self revealed, and that religious practices were only a means to remove the veil of ignorance that concealed him from the devotee.
      She explained that the way to realize God was to become restless for Him (His Revelation). She accepted traditional modes of worship as well as philosophical enquiry. She encouraged people to follow their Gurus/religions instructions, or else to take whichever name of God was most appealing to their hearts and mind and to call out to Him with it constantly and unceasingly. She once advised a young woman who said she was an atheist to sit down in a calm state and meditate on her breath.
      She advised a firm adherence to truth, saying that by doing so everything could be obtained on the spiritual path. She also advised those that chose a path or life of service that they should do so with the idea that it was God they were serving, or else they could fall prey to egotism.
      She taught that "the supreme calling of every human being is to aspire to self realization. All other obligations are secondary" and "only actions that kindle man's divine nature are worthy of the name of actions". She often said "Apne ko paana Bhagavaan ko paana, Bhagavaan ko paana Apne ko paane"- "to find yourself is to find God, and to find God is to find yourself".
      Anandamayi maa always showed an outward reverence for ascetics, renunciants and devotees who had renounced the wordly life and devoted their lives to God. Sri Sri Sitaramdas Omkarnathdev was a well known saint of West Bengal who had great reverence for Anandamayi Ma and would ask his disciples to go for Ma’s darshan whenever they have the chance to do so. A letter from Sitaram to Sri Ma dated 06 October 1981 "Oh! Kind Mother, Beloved Mother, assuming all forms Thou art playing with Thyself. Before creation Thou alone existed. The desire arose in Thee. Let me be born, let me multiply. It is Thou who became Mahat, Ahamkara, Pancatanmatra and Pancabhuta. It is Thou who became the thousands of millions of Universes (Brahmanda). Hundreds of millions of Salutations to Thee and Thy Lila (divine play). I bow down today to Thy triumphant cosmic play." [19]
      Once when asked how someone would know whether to choose the renunciate life, she responded "would one deliberate on whether to flee a massacre?". On another occasion when a widower approached her in his grief she laughed and told him that there was one less obstacle between him and God.
      She did not however ask everyone to become a renunciate, and instructed householders that they could draw close to God whilst maintaining a family life by seeing God's presence in their family members and serving Him in that manner, and by maintaining the attitude of a 'manager' rather than 'master/owner' (i.e. the latter being God's role), then by devoting free time to worship and meditation. She often requested all householders set aside a fixed daily time reserved exclusively for divine contemplation, even if for only five or fifteen minutes to start.

      Books on Sri Anandamayi Maa[edit]

      • Banerjee, Shyamananda (1973). A Mystic Sage: Ma Anandamayi: Maa Anandamayi. s.n.
      • Bhaiji (1975). Sad Vani: A Collection of the Teaching of Sri Anandamayi Maa. translated by Swami Atmananda. Shree Shree Anandamayee Charitable Society.
      • Bhaiji. Matri Vani — From the Wisdom of Sri Anandamayi Ma. translated by Swami Atmananda.
      • Chaudhuri, Narayan (1986). That Compassionate Touch of Ma Anandamayee. Delhi: Motilal Banarsidass. ISBN 81-208-0204-7.
      • Datta, Amulya Kumar. In Association with Sri Ma Anandamayi.
      • Fitzgerald, Joseph; Alexander Lipski (2007). The Essential Sri Anandamayi Ma: Life and Teaching of a 20th Century Indian Saint. World Wisdom. ISBN 978-1-933316-41-3.
      • Ganguli, Anil. Anandamayi Ma the Mother Bliss-incarnate.
      • Ganguly, Adwaita P (1996). Yuga-Avatar Sri Sri Ma Anandamayee and Universal Religion. VRC Publications. ISBN 81-87530-00-6.
      • Giri, Gurupriya Ananda. Sri Ma Anandamayi.
      • Hallstrom, Lisa Lassell (1999). Mother of Bliss. US: Oxford University Press. ISBN 0-19-511647-X.
      • Joshi, Hari Ram (1999). Ma Anandamayi Lila, Memoirs of Hari Ram Joshi. Kolkata: Shree Shree Anandamayee Charitable Society.
      • Kaviraj, Gopinath (1382 B.S.). Sri Sri Ma Anandamayi: Upadesa O Prasnottara. Kolkata: Pasyant Prakasani. Check date values in: |date= (help)
      • Gopinath Kaviraj (1967). Mother as Seen by Her Devotees. Varanasi: Shree Shree Anandamayee Sangha.
      • Lipski, Alexander (1983). Life and Teachings of Sri Anandamayi ma. Orient Book Distributors.
      • Maschmann, Melita (2002). Encountering Bliss: My Journey Through India with Anandamayi Ma. trans. S.B. Shrotri. Delhi: Motilal Banarsidass. ISBN 81-208-1541-6.
      • Mukerji, Bithika (1998). A Bird on the Wing — Life and Teachings of Sri Ma Anandamayi. Sri Satguru Publications. ISBN 81-7030-577-2.
      • Mukerji, Bithika (2002). My Days with Sri Ma Anandamayi. India: Indica Books. ISBN 81-86569-27-8.
      • Mukerji, Bithika (1970). From the Life of Sri Anandamayi Ma. India: Sri Sri Anandamayi Sangha, Varanasi.
      • Ramananda, Swami (2002). Bliss Now: My Journey with Sri Anandamayi Ma. India: Select Books. ISBN 978-1-59079-019-9.
      • Ray, J. Mother As Revealed To Me, Bhaiji.
      • Yogananda, Paramhansa (1946). Autobiography of a Yogi. New York: Philosophical Library.

      See also[edit]

      References[edit]

      1. Jump up^ Ananda Varta, Vol. 9, No. 4.
      2. Jump up^ Mother, as Seen by Her Devotees. Shree Shree Anandamayee Sangha. 1995.
      3. Jump up^ Chaudhuri, Narayan (1986). That Compassionate Touch of Ma Anandamayee. Motilal Banarsidass Publ. ISBN 978-81-208-0204-9. pp. 16-18; pp. 24-26; pp. 129-133
      4. ^ Jump up to:a b c d e f g Introduction, As the Flower Sheds Its Fragrance, Shree Shree Maa Anadamayee Sangha, Kankhal, Haridwar; Retrieved: 2007-12-08
      5. ^ Jump up to:a b c d e f g Ghosh, Monoranjan (January 2003). Maa Anandamayi. Dhaka: Banglapedia, Asiatic Society of Bangladesh. Anandamayi. ISBN 978-984-32-0576-6.
      6. ^ Jump up to:a b c d Richard Lannoy; Ananadamayi: Her Life and Wisdom; Element Books Ltd; 1996; ISBN 1-85230-914-8
      7. Jump up^ McDaniel, June (1989). The Madness of the Saints: Ecstatic Religion in Bengal. University of Chicago Press. p. 194. ISBN 978-0-226-55723-6.
      8. Jump up^ (Hallstrom 1999, p. 39)
      9. Jump up^ (Hallstrom 1999, p. 42)
      10. Jump up^ (Hallstrom 1999, pp. 42–43)
      11. Jump up^ Lipski, p. 66.
      12. Jump up^ Anandamayi Ma resting place of body and image Anandamayi Maa Ashram Official website.
      13. Jump up^ Life History: Chronology of Mothers life Anandamayi Ma Ashram Official website. "Prime Minister Smt. Indira Gandhi arrives at noon, Maa's divine body given Maha Samadhi at about 1.30 pm near the previous site of an ancient Pipal tree, under which she used to sit on many occasions and give darshan.".
      14. Jump up^ "Anandamayee Ma’s love". Indian Express. 17 Jul 2003.
      15. Jump up^ Mataji's Methods, As the Flower Sheds Its Fragrance, Shree Shree Ma Anadamayee Sangha, Kankhal, Haridwar; Retrieved: 2007-12-08
      16. Jump up^ Cite error: The named reference Flower_Method was invoked but never defined (see the help page).
      17. Jump up^ Dr Alexander Lipski, Life and Teaching of Anandamayi Maa
      18. Jump up^ Amulya Das Gupta, Sri Sri Maa Anandamayi Prasang
      19. Jump up^ Bhattacarya, Buddhadeba (1995). Anandamayee : The Universal Mother. Kankhal, Hardwar U.P. India: Haridwar, U.P., India : Shree Shree Anandamayee Sangha.

        External links[edit]

        Wikimedia Commons has media related to Sri Anandamayi Maa.
        Wikiquote has quotations related to: Sri Anandamayi Maa
        Wikiversity has learning materials about Yoga oracle#94 Anandamayi Maa
        • A timeline of events
        • MatriVani, a compendium of Anandamayi's teachings
        • Official Anandamayi Ma website
        • The personal papers of Anandamayi are in the Andover-Harvard Theological Library at Harvard Divinity School in Cambridge, Massachusetts.

      posted by Unknown @ 2:41 AM   0 Comments