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Dream of you (relaxing music,ambient)
original song.

By: Walter Bickmann

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WDP-4 Ahmedabad - Delhi Ashram Express Passing Through On Kalol

By: Rahul Waghari

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Satlok ashram Live Satsang 05 (26 Oct 2014)

By: Sant Rampal Ji Maharaj

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Satlok ashram Live Satsang 05 (26 Oct 2014) - Video

Sabarmati Ashram (also known as Gandhi Ashram, Harijan Ashram, or Satyagraha Ashram) is located in the Sabarmati suburb of Ahmedabad, Gujarat, adjoining the Ashram Road, on the banks of the River Sabarmati, four miles from the town hall. This was one of the residences of Mohandas Karamchand Gandhi, generally called Mahatma Gandhi, who lived there for about twelve years along with his wife, Kasturba Gandhi.

It was from his base here that Gandhi led the Dandi march also known as the Salt Satyagraha on 12 March 1930. In recognition of the significant influence that this march had on the Indian independence movement the Indian government has established the ashram as a national monument.

Gandhi's India ashram was originally established at the Kocharab Bungalow of Jivanlal Desai, a barrister and friend of Gandhi, on 25 May 1915. At that time the ashram was called the Satyagraha Ashram. But Gandhi wanted to carry out various activities such as farming and animal husbandry, in addition to other pursuits which called for the need of a much larger area of usable land. So two years later, on 17 June 1917, the ashram was relocated to an area of thirty-six acres on the banks of the river Sabarmati, and it came to be known as the Sabarmati Ashram.

It is believed that this is one of the ancient ashram sites of Dadhichi Rishi who had donated his bones for a righteous war. His main ashram lies in Naimisharanya, near Lucknow, Uttar Pradesh. The Sabarmati ashram is sited between a jail and a crematorium, and Gandhi believed that a satyagrahi has invariably to go to either place. Mohandas Gandhi said, "This is the right place for our activities to carry on the search for truth and develop fearlessness, for on one side are the iron bolts of the foreigners, and on the other the thunderbolts of Mother Nature."

While at the ashram, Gandhi formed a tertiary school that focused on manual labour, agriculture and literacy, in order to advance his efforts for the nation's self-sufficiency. It was also from here that on 12 March 1930,Gandhi marched to Dandi, 241 miles from the ashram, with 78 companions in protest at the British Salt Law, which increased the taxes on Indian salt in an effort to promote sales of British salt in India. It was this march and the subsequent illegal production of salt (Gandhi boiled up some salty mud in seawater) that spurred hundreds of thousands across India to join in, either in the illegal production, buying or selling of salt. This mass civil disobedience in turn led to the jailing of some 60,000 freedom fighters by the British Raj over the following three weeks. Subsequently the government seized the ashram. Gandhi later asked the Government to give it back but they were not willing to do this. He had by then already decided on 22 July 1933 to disband the ashram, which then became a deserted place after the detention of so many. Then local citizens decided to preserve it. On 12 March 1930 Gandhi had vowed that he would not return to the ashram until India had gained independence. Although this was won on 15 August 1947, when India was declared a free nation, Gandhi was assassinated on 30 January 1948.[1]

The ashram now has a museum, the Gandhi Smarak Sangrahalay. This had originally been located in 'Hridaya Kunj', Gandhi's own cottage in the ashram. Then in 1963, having been designed by the architect Charles Correa, the museum was built. The Sangrahalay was then re-located into the well-designed and well-furnished museum building and was inaugurated by Jawaharlal Nehru, Prime Minister of India on 10 May 1963. Memorial activities could then continue.

Other buildings and sites within the ashram are:

Nandini: This is an old ashram guest house where visitors from India and abroad are accommodated. It is situated on the right hand side of 'Hridaya Kunj'.

Vinoba Kutir: This cottage is named after Acharya Vinoba Bhave who stayed here. Today It is also known as Mira Kutir after Gandhiji's disciple Mirabehn who later lived there, following Gandhi's principles. She was the daughter of a British Rear-Admiral.

Upasana Mandir: This is an open -air prayer ground, where after Prayers Gandhiji would refer to individual's questions and as head of family would try to analyse and solve these queries. It is situated between Hridaya Kunj and Magan Nivas.

Link:
Sabarmati Ashram - Wikipedia, the free encyclopedia

Where poverty is widespread, people believe more in religions. They are uneducated but they have hopes and dreams, based on God. Some gurus take advantage of their dreams and suck the little money that they have out of them. Lets spread education so that they can really live their dreams.

Does a soul get more comfort by expensive rituals after death?

Sects go to extremes - Either lots of sex or no sex at all!

Video games taught children that violence and rioting is fun! They learned how it should look like when you break into a store and when they see that it works, they get greedy and steal mobile phones, game consoles, electronics and more. I think violent video games have encouraged teenagers to see this all as fun!

Isnt it crazy how religion is often only a way to manipulate people? Just tell people often enough that something is Gods wish and they will believe it!

Dont be shy to show a little gesture if you think it will make someone happy.

Sharing has a double effect: it decreases sadness and increases happiness!

Why do we need to pretend to be who we are not?

Every child is same and when you have this wish to give love to children, you should share your love with every child, no matter if it is yours or the child of someone else.

The only good reason for the wish to have a child is because you have love in your heart and you want to share it with a child. You want to give a child the happiness that you feel when you are loved and when you can love someone.

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Science, Reality, the Internet and Buddhism. Ajahn Brahm in Vancouver 2005
Ajahn Brahm gave this talk at Simon Fraser University on Thursday November 17, 2005 in Burnaby, near Vancouver, British Columbia, Canada. Ajahn Brahm was tou...

By: Brian Ruhe

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Buddhism : The Wisdom of Compassion and Awakening vol 3

By: Philip Chuah

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Buddhism : The Wisdom of Compassion and Awakening vol 2

By: Philip Chuah

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An Introduction to Buddhism

To do no evil;

To cultivate good;

To purify one's mind:

This is the teaching of the Buddhas.

--The Dhammapada

The Buddha was born Siddhartha Gautama, a prince of the Sakya tribe of Nepal, in approximately 566 BC. When he was twentynine years old, he left the comforts of his home to seek the meaning of the suffering he saw around him. After six years of arduous yogic training, he abandoned the way of self-mortification and instead sat in mindful meditation beneath a bodhi tree.

On the full moon of May, with the rising of the morning star, Siddhartha Gautama became the Buddha, the enlightened one.

The Buddha wandered the plains of northeastern India for 45 years more, teaching the path or Dharma he had realized in that moment. Around him developed a community or Sangha of monks and, later, nuns, drawn from every tribe and caste, devoted to practicing this path. In approximately 486 BC, at the age of 80, the Buddha died. His last words are said to be...

Impermanent are all created things;

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HOME Online Since 1995 BUDDHISM & SHINTISM IN JAPAN A-TO-Z PHOTO DICTIONARY OF JAPANESE RELIGIOUS SCULPTURE & ARTVIDEO of site author explaining Ni iconography (Oct. 2013) VIDEO of site author exploring Buddhist treasures (April 16, 2013) INTERVIEW with site author (Japan Times, August 7, 2010)

This photo library and dictionary is a labor of love. After moving to Kamakura in 1993, I became intrigued by the many deities and faces of Japanese Buddhism and Shintism. There are dozens of Buddhist temples and Shint shrines near my home, many dating from the 8th to 13th centuries, many open to the public. There are 400+ deities in this dictionary, and 4,000+ photos of statuary from Kamakura, Nara, Kyoto, and elsewhere in Japan. Use the search box to search in English, Japanese, Chinese, or Korean for deities not listed at left. Any mistakes or omissions at this site are my responsibility. Please contact me if you discover any. In July 2006, I launched the online store and gallery Buddhist-Artwork.com. It sells quality hand-carved wood Buddha statues and Bodhisattva statuary from Japan, China, and SE Asia. It is aimed at art lovers, Buddhist practitioners, and laity alike.

WHATS NEW (Sept. 2014) Mt. Tiantai Art (110 pix) Zodiac & 28 Moon Lodges Hina Dolls & Scapegoats Medicine Buddha (50 pix) Videos on Buddhism Seven Luckies Revisited Star Worship in Japan Korean Buddhism (280 pix) Modern Artists (35 pix) Benzaiten (260 pix) Medieval Art in Japan Tanuki (175 pix) Becoming a Shrine Priest Bishamonten (80 pix) Daruma & Zen (80+ pix) Kappa Revisited (31 pix) Baku - Nightmare Eater Shki - Demon Queller Kannon Guide (130+ pix) Jiz Handbook (90+ pix) CHINA RELATED Longmen | Ni | Shitenn

Fourth, this project was prompted by a dissatisfaction with existing literature on Japanese Buddhist statuary. I still visit book stores and libraries hunting for the perfect English handbook on Japanese Buddhist sculpture. But I must admit, I have yet to find anything that satisfies me. Mountains of publications are out there. Many are aimed at the scholarly community, devoted to hyper-specialized topics, and extremely academic (thus "indecipherable" to the lay community). Another wellspring of information comes from museums, curators, art historians, and collectors. While lavishly illustrated exhibition catalogs and glossy art magazines are much appreciated and easier to read, these publications tend to ignore the religious underpinnings of Asian art. Instead of providing a broad historical view of the statue and its significance as a living icon, they tend to emphasize a piecemeal "bite-size" approach involving aesthetics, dating and provenance, technique, material, genre, and style. A third copious source of information comes from temples, practitioners, spiritualists, and independent web bloggers. Their publications are written for the general public but suffer from too much preaching, promoting, fabrication, self-interest, inconsistency, inaccuracy, and just plain "unreadability."

Dont get me wrong. There are excellent resources (see bibliography) out there by scholars and art historians, but yet I'm unsatisfied. The best of the lot, in my mind, are the books entitled Sculpture of the Kamakura Period (by Hisashi Mori, 1974), Portraits of Chgen: The Transformation of Buddhist Art in Early Medieval Japan (by John M. Rosenfield, 2010), and Faith and Power in Japanese Buddhist Art from 1600 to 2005 (by Patricia Graham, 2007). As for online resources, the Japanese Architecture and Art Net Users System (JAANUS) is by far the best digital dictionary devoted to Japanese art. It contains English definitions for over eight thousand Japanese terms related to religious sculpture, architecture and gardens, painting, ceramics, textiles, metalwork, and art-historical iconography. Another monumental work is the Digital Dictionary of Buddhism or DDB (log in with user name = guest). This online dictionary contains English definitions for over sixty thousand Chinese terms (as of May 2013), along with pronunciations in Chinese, Japanese, Korean, and Vietnamese. The DDB is also linked to the SAT Taish Shinsh Daizky (a digitized & searchable version of the Buddhist canon). Together they represent an invaluable reference work for Buddhist studies.

The study of Japanese religions and religious art has expanded greatly in the West over the past five decades. Until the 1960s, the field was populated mostly by college teachers and museum curators interested in collecting, but they had little or no training in Asian languages. Today the field is rooted firmly in Asian language sources and is highly specialized, with most universities emphasizing cult-specific, site-specific, ritual-specific, and deity-specific studies. These changes have deepened the discipline enormously, despite the tendency of hyper-specialization to narrow the outlook.

Thus I began in 1995 with my first digital camera, along with the help of my scanner. Ive been digging around ever since. This site is my tribute to Japanese Buddhist sculpture and, to a lesser degree, Shint art. It is written for scholars, art historians, practitioners, and laity alike, and attempts to remedy the dissatisfactions I mention above. Finally, let me express my gratitude and thanks to all the fine people, temples, shrines, museums, web sites, books, magazines, and other resources that have contributed to this ongoing project.

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