MAHARSHI VEDVYAS INTERNATIONAL VIRTUAL VEDIC UNIVERSITY
[Managed by-'VEDIC VIRTUAL VIDYAPEETH'®Govt. of Gujarat, INDIA]  "e-Globally Glorifying the Traditional Vedic Hindu Culture"

INTERNATIONAL CONFERENCE ON VEDA-TANTRA-MANTRA-YANTRA on 18th December 2018:

INTERNATIONAL CONFERENCE ON VEDIC AND TANTRIC SCIENCES on 19th December 2018

INTRODUCTION

Bharat is primarily the land of Adhyatma i.e. Spiritualism. And all worldly subjects have emanated out of this Spiritualism. Bharatvarsa has three forms – terrestrial (भौतिक), as a deity (दैविक) and spiritual (अध्यात्मिक). From Kailasa-Manasarovar to Lanka and from Hingula in sindhu–desha to suvarna sri in Arunachala, all rivers, mountains, beauty and wealth of the forests, decorated with villages, cities, towns and holy places, --is the terrestrial (भौतिक) form of Bharat. In the form as the deity (दैविक), it consists of 51 holy places of the Saktas, 24 incarnations of Vishnu, the pleasure garden of the 24 Bodhisattvas and the 24 Tirthankaras of the Jains and the abode of countless devotees, realized Yogis, holy men and great heroes and great men. Each and every particle of dust of this country has been sanctified by the touch of their feet. In the spiritual (अध्यात्मिक) form, it is the force of the supreme self-called Bharat–sakti. In Rigveda, Agni, the Supreme Being has been repeatedly addressed as Bharata. (RV 2.7.1; 2.7.5). It is eternal. Yoga Vasistha says that, by practice of yoga and devotion, Kaga Bhusunda became immortal. He saw the destruction of the world fourteen times. Every time he saw that Bharat disappeared and appeared again in the beginning of the creation. It was never destroyed. It is immortal.

According to Katyayana: "Tantra is the co-occurrence of actions''. That is to say, it is an organisation of behavioural acts, a synthesis—exactly what Yoga means. Ayurveda makes use of the word 'tantra' in the sense of 'body', and another word 'yantra in the sense of its machinery. Body is a collection of organs (angas), an organiza¬tion of forces (dhatus, doshas and ma!as), and a pattern of be¬coming. Even in its extended sense, 'yantra' means a geometrical pattern, a synthesis of lines and 'seed-letters', a total representa¬tion. And 'mantra' likewise is an organization of sound-systems such as letters and words with some uncommon potency, namely a magic formula. Tantra technically is a process of relating the unusual patterns (yantra) with uncommon formulae {mantra). Basic to both these patterns and formulae is the belief that the human body is the ground where they operate. Yantras are merely extensions or externalizations of the forces imagined as working within the individual; and Mantras are in the nature of concretizations or formalizations of the vibrations occurring within. Tantra refers to the common field wherein these forces and vibrations operate, viz., the body, not the gross physical body alone, but the 'dummy' body unseen though elaborate, and effective though invisible.

That the body we can see and touch contains within it a dummy body we can neither see nor touch is a very ancient thought, common to most people in the world. The Tantra ideology deve¬loped this thought into an internal dynamics, a sort of psychical energetics within the individual. Thus the individual context be¬came significant in the Tantrik tradition: instincts, impulses, aspi¬rations and inhibitions of the individual were sought to be so organized that they functioned effectively, purposefully and unitarily. By such reorganization of the internal forces one not only overcomes the natural limitations but heightens the natural effi¬ciency. The actions involved in this organization or reintegration are the 'rituals', symbolic and suggestive. This pattern of actions corresponding to the pattern of the inner field-forces is what is meant by Tantra: and the yoking of actions to the field-force within is Yoga. The two expressions, Tantra and Yoga, emerged from the same source, and are meaningful in the same context.

The Tantrik tradition thus focused its attention on the indivi¬dual; his physical structure, mental mechanism, modes of cons¬ciousness, and organismic motivations. The Vedic tradition, on the other hand, concerned itself mainly with the cosmos, subject to the capricious forces which are however amendble to coercion. The early Tantrik tradition did not stretch its imagination beyond the immediate surroundings of the individual. And at a later date when, under Vedic influence, it came to develop an interest in the world beyond, it comforted itself with the conviction that micro¬cosm was essentially homologous with macrocosm. The cosmos was merely an extension, if not. .a projection, of the individual; the universe was in fact contained within the individual.

Originally referring to individual manuals, it came in course of time to stand for a whole literature of religio-magical treatises. More significantly, 'tantra' suggested the act of spreading out or the process of extension: techniques, methods, prac-tices, tricks. The expression thus came to mean skill or competence in combining the methods and techniques. The classical Tantrik concepts such as bija, bindu, samvit, kala, mandala, prakasa, vimarsa, ahamta, idamta, and Kancuka are clearly concessions to the growing cosmic involvement as a result of" interaction with the Vedic thought system. Tantra is not to be construed as a collection of mystic cults holding unusual ideas; it is a simple, serious, sober and realistic philosophy of life, which takes into consideration our normal impulses and aspirations.

According to Ayurveda, the human constitution is Vata, Pitta, and Kapha or it may be mixed. And the treatment of Ayurveda depends upon the constitution of a person. Similarly to suit his or her own spiritual constitution, an aspirant is inclined to either Vedic or Tantric way of Spiritualism, others prefer mixed way- both Vedic and Tantrik way of Spiritualism [refer- Srimad Bhagavata Mahapurana]. This conference will focus on various genres of Vedic-Tantric and Mixed Spiritualism existing in Hinduism.

The beauty of Vedic Hinduism is its’ MULTIFACETEDNESS. This conference will focus on the facets of Veda-Tantra-Mantra-Yantra which is known to have weaved / glued the entire Vedic Hindu civilization within BharatVarsh and abroad, since time immemorial with invisible and visible spiritual bonds.

PICTORIAL THEME

SPIRITUAL BLESSINGS FROM

Sri Guru Maharaj Awadhesh Jha [Shyamacharan Sangh, BhagalPur, Bihar]

Sri Chandrashekhar Padhya ji [Pune, Maharashtra]

PROGRAMS / MAJOR ATTRACTION

1. KEYNOTE SPIRITUAL SPEECH :

i. Sri Guru Maharaj Awadesh Jha ji, ii. Sri Chandrakant Padhye ji, iii. Tantracharya Dr. Vishwajit Vishwasi ji, iv. Acharya Romeshwar Kant Pandey Bhugwant ji, v. Acharya Dr. Sewak Ram Shastri ji,

2. SRI GITA VISHWAKALYAN GYANYAGNA:

The plan is to organize sri gita viswakalyan yagna by chanting all the mantras of Gita with Sacred Fire Ritual –YAGNA on 18th December which is Gita Jayanti day [Gita Jayanti is birthday of Bhagvad Gita, the sacred text of Hindus. It's celebrated on the Shukla Ekadashi, 11th day of waxing moon of Margashirsha month of the Hindu calendar. It is believed the "Bhagavad Gita" was revealed to Arjuna by Krishna Himself in the battlefield of Kurukshetra]. Alternatively, we can plan to recite all the chapters of Gita in the beginning of the Conference omitting the fire ritual.

3. PAPER PRESENTATION :

Physical –Direct Participation:

Aspirants who are directly participating in the conference should send the synopsis (not more than 250 words) of their research paper or speech before 30th November 2018 by email to Dr. Chakradhar Frend [vedinformatics@gmail.com, admin@e-vedicuniversity.com].

Certificate will be issued at the venue of the conference.

Virtual -Indirect Participation:

Alternatively, aspirants can also participate in the conference by ‘virtual’ means. Aspirant can send pre-recorded videos for presentation or they can participate online during the conference. Certificate of Virtual Participation and Paper Presentation will be sent by post for individual aspirant or at the address of institution.

Individual Participant fees: USD 50 or Euro 40

Institutional Participation [20 candidates]: USD 500 or Euro 400

4. CONVOCATION :

5. AWARDS :

i. “Maharishi VedVyas VishalBuddha Samman” ; ii. MM. Gopinath Kaviraj TANTRA Excellence AWARDS ;iii. VEDIC Scientist Award; IV.Vedic Rishika Samman: especially for female candidate; v. Nachiketa VEDIC Award : For Kids.

6. CONVOCATION :

7. POSTER PRESENTATION :

8. BOOK LAUNCHING :

Books published by MVIVVU be launched on this auspicious occasion. This involves the book(s) based on the PhD thesis submitted by MVIVVU students.

9. SPIRITUAL TOUR (optional) :

Spiritual Tour / Pilgrimage can be arranged for the persons interested in touring the sacred places of Gujarat like Somnath, Dwarka, Girnar etc. This depends on the number of persons interested in the program. The tour cost has to be incurred by the interested persons.

10. MISCELLANEOUS:

CONVENER :

Dr. Chakradhar Frend [+91 6356661008, 9409100019(whatsapp) email- admin@e-vedicuniversity.com / vedinformatics@gmail.com]
AtharvaAmatya-CEO: Maharshi VedVyas International Virtual Vedic University; Founder-Trustee: Vedic Virtual Vidyapeeth; Founder-President: Association of Vedic Virtual Universities

ORGANIZING COMMITTEE

STATE

COUNTRY

Dr. Shriji Kurup डॉ. श्रीजी कुरूप 9442541513
Kerala India
Shitangshu Ghoshal शीतांशु घोषाल 9830265511
West Bengal India
Dr. Vishwajit Vishwasi डॉ. विश्वजीत विश्वासी 8894140429
Himachal Pradesh India
Dr. Sevak Ram Shastri डॉ. सेवक राम शास्त्री 9418731633
Himachal Pradesh India
Sheetangshu Sahay शीतांशु सहाय 9304777924
Bihar India
Dr. Ashwani Kumar अश्वनी कुमार 9304232901
Bihar India

MAURITIUS CONTACT :

Acharya Dr. Romeshwar Kant Pandey Bhugwant ji, Maharishi Gautama Viswa Vidyapeeth, [+230 57881543]

US CONTACT :

Dr. Hiren Modi, [+1 262-3858793]

JAPAN / CANADA CONTACT :

Paul McCarthy, Shesha Vedic Sciences [+81 7052723069]

NEPAL CONTACT :

Dr. Sudhan Paudel, Maharshi Aatreya Foundation, [+977-9841605097]

PAYMENT DETAILs: ONLINE BANKING (IMPS, NEFT, RTGS etc).

Name of the bank : VIJAYA BANK; Account holder: VEDIC VIRTUAL VIDYAPEETH; Account No.-730800301000903; RTGS - IFSC Code: VIJB0007308; Branch- Ring Road, Surat (GUJARAT). INDIA

Top
  • Follows us our servcies