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ନୀଳାଚଳ ସାରସ୍ଵତ ସଂଘ,ପୁରୀ

ଆମେରିକା ସାରସ୍ଵତ ସଂଘ

୭୮୧ ତମ ଅଧିବେଶନର କାର୍ଯ୍ୟସୂଚୀ

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ତାରିଖ: ୯-୧୯-୨୧  ସମୟ: ୭:୧୫-୧୧:୪୫                                                                                    ପାଳିଆ: ଭକ୍ତି, ସାର୍ଥକ ଭାଇ, ସ୍ଵପ୍ନେଶ୍ଵର ଭାଇ 

9-18-21(ET)

ଅଧିବାସ (ସନ୍ଧ୍ୟା ୭:୦୦ ରୁ ୮:୦୦)

19:00 - 20:00

ସ୍ତୋତ୍ର ବନ୍ଦନା, ପୁସ୍ତକ ପାଠ, ବିଦାୟ ପ୍ରାର୍ଥନା, ଜୟଗୁରୁ ନାମ କୀର୍ତ୍ତନ, ପ୍ରଣାମ ଓ ଆସନ ବନ୍ଦ

9-19-21(ET)

ପ୍ରଥମ ଅଧିବେଶନ (ସକାଳ ୦୭:୧୫ ରୁ ୦୮:୪୫)

07:15

Gyan Bhai, Arpita Maa

ପ୍ରତୀକ୍ଷା

07:30

Sanujit Bhai

ଆରତି

07:45

Suprit Bhai

ବନ୍ଦନା (ବନ୍ଦଇ ଗୁରୁଚରଣ), ସ୍ତୋତ୍ର ବନ୍ଦନା

08:15

Braja Bhai

ପରିଚୟ ପତ୍ର ପାଠ,କରୋନା ମହାମାରୀରୁ ରକ୍ଷା ପାଇଁ ପ୍ରାର୍ଥନା, ସମ୍ମିଳନୀ ପ୍ରାର୍ଥନା ଓ ଆସନ ମନ୍ଦିରରେ ନିତ୍ୟସେବା ପୂଜା ପାଇଁ ପ୍ରାର୍ଥନା

08:20

Biswajit Pati Bhai

ସଂଘସେବକ  ଏକତ୍ରିଂଶ ଭାଗ, ପ୍ରଥମ ସଂଖ୍ୟା (ବନ୍ଦନା, ପ୍ରାର୍ଥନା ଓ ପ୍ରାର୍ଥନାକାରୀଙ୍କ ପ୍ରତି)

08:40

Thakur Prasad Bhai

ଶ୍ରୀ ଶ୍ରୀ ଗୁରୁଗୀତା (ଶ୍ଳୋକ - ୫୭)

08:42

Swapneswar Bhai

ବାଲ୍ୟ ଭୋଗ ଓ ପରପୂଜା ପାଇଁ ନିମନ୍ତ୍ରଣ

08:43

ଜୟଗୁରୁ ନାମ କୀର୍ତ୍ତନ ଓ ଆସନ ବନ୍ଦ

9-19-21(ET)

Second Session (09:45 AM – 11:45 AM)

09:45

Sukanya Maa, Debashis Bhai

Aabaahana

10:00

PraNaama Gaana and Opening of the Curtain

10:02

Pooja Maa

Bandanaa

10:07

Rashmi P. Maa

Nigama  Upadesha (Page -98 On the Problems of the age.)

10:10

Ashwini Bhai

Minutes of the Last  Session

10:14

Biswajit B. Bhai

Premika Guru (Page 283-287 Bhagvan Ramakrishna)

10:30

Brundaban Bhai

Praarthanaa Sangeeta

10:40

Kishor Bhai

SansaarPathe - Part 1 (Chapter 20)

10:55

Braja Bhai

Q.A. Session

11:00

Sreeja

Y.A. Praarthanaa Sangeeta

11:05

Bhakti Maa

Y.A. Session

11:35

Bhakti, Swapneswar Bhai, Sarthak Bhai

Bhaaba Binimaya

Invitation for Madhyaahna Bhoga and Evening Puja

11:37

Bobby, Rashmi P. Maa, Rashmi C. Maa

Invitation for Next Sangha Puja (9-26-21)

11:38

Sarthak Bhai

Praying for forgiveness

11:39

Sibani M. Maa

Bidaaya Praarthanaa

11:43

Jayaguru Naama Keertana, PraNaama and Closing of Aasana

11:45

Biswajit Bhai

Attendance

Samsāra Pathe

 

Chapter 20

For a long time in our society, there have been many differences of opinion and arguments related to the philosophy of advaitabād (non-dual reality) and dvaitabād (dual-reality). Followers in either group have presented a lot of evidence and arguments to justify their points of view. Some support the idea of dual-reality and others support non-dual reality, but neither understand the real essence. The true essence of God is a combination of both dual and non-dual reality (dvaitā-dvaita).

Unless a worldly person has perfected spiritual practice, he is not eligible to gain the knowledge of advaitabād. That is because God reveals Himself in the duality form to an undiscerning person. In our childhood, the practice of dualism is entrenched in us.  Hence, it is hard to let go without rigorous spiritual practice and discernment. The awareness of oneness in every object does not come easily. Therefore, the authors of scriptures have provided instructions for gaining that awareness. In order to transform dvaitabād into advaitabād, the authors have explained each concept distinctively and finally framed it into a singular concept. They explain dvaitabād by establishing the concept of the worshipper and the worshipped, and then through the knowledge of oneness of the jīvātmā and paramātmā they establish the concept of advaitabād. Although realizing advaitabād is the ultimate goal of Hindu philosophy, it is advisable to practice per the principles of dvaitabād until the practitioner realizes advaitabād completely. One achieves the realization of advaitabād at the final stage of spiritual practice. One is not eligible for parāmukti (ultimate liberation) without the realization of advaitabād.  Bhakti śāstras are full of dvaitabād.  Other religions are based on dvaitabād as well.

Many accomplished people in contemporary times have made particular efforts to integrate the concept of dvaitabād into their texts and have used various arguments from Hindu scriptures to prove their erudition. However, there is no need for displaying heroism by trying to prove the concept of dvaitabād. The knowledge that you and I are different is obvious. There is no need to work hard to explain this concept.