ACHYUTANANDA MALIKA ORIYA PDF

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Achyutananda Malika Oriya Pdf Download > DOWNLOAD. 76e9ee8b4e Free,, listen,,or,,download,,Oriya,,bhajan,,aasila,,maha,,.,,Shri. Achyutananda is mostly famous for the book of prophecies called Achyutananda Malika, composed of 13 chapters, describing the future A few summary studies have been published in Oriya language Achyutananda also translated into. Odia (Oriya) Bhagabata, Bhagabata Part 1 · Bhagabata Adhunika Odia Katha Sahitya (Upanyasa) (96 dpi), Adhunika Odia Katha Sahitya (Upanyasa) (96 dpi).


Achyutananda Malika Oriya Pdf

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, Acẏutānanda Racanābal̥ī - Tatwa-Sāhitẏa Khanda (Achyutananda Rachanabali Tripathy Rachanabali) v (, OSA) stabasobeves.ml, Gobinda Tripāṭhẏ (Gobinda Tripathy) , Bruhat Dhaga Malika, Krushna Chandra Sinha, Pubs. Thus most of the Odia books printed before were reliogious books, text Gita) v, Achyutānanda Dās; Ārta Ballabha Mohānty (Achyutananda Das; Arta. Download Mahapurusa Achyutananda *Asta Gujjari* (ଅଷ୍ଟ ଗୁଜ୍ଜରୀ) in Odia eBook ( PDF Available).

Once it is available, we will keep our readers informed, in this page. It is not overly an easy task to interpret the meanings intended in these "Samhita"s, "Malika"s, and the future-prophecies, as the statements are cryptic in nature, and also it requires some Oracular capabilities to analyze the statements. However, some work has been done to that respect : In India, you may contact local publishers in Cuttack e.

From outside India, interpretations of some of the related literature are probably preserved and available at "The University of Heidelberg", Germany: Manuskript Nr. Heidelberg and Dharmagrantha store are provided for the convenience of our readers. However, we do not have any working relation with either the library or the book store. Baba Shri Buddhanath Das is a spontaneous Poet also. He, out of devotion, sings out devotional songs with spiritual truths completely spontaneous. Unfortunately they are hard to be collected or stored as Baba is completely spontaneous.

There is no way that they can be repeated and recorded. Mahapurusha has immense power [apara sakti]. If He has put on you the blessing [asirbada] —. AM: So, like that, then it [the pothi] took me to Nepal. If you inform me of when you will be available there [keun samayre rahuchhanti], I shall reach there at that time. Who is that man; what is case [kana ghatana]. If you are satisfied, make all arrangements [bandobasta] for his visit. On that day I was not here. I was at Kataka. Then he took my Kataka address [thikana] from my home and reached there.

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When he reached Kataka [pahanchhi], there was the whole discussion [kathabarta sabu hele]. Then, from there, he went. After going, ho told the raja — He fixed our day and went away. Our day to go was agreed [thik hela]. After that he made the passport and everything.

MM: Passport is not needed for us. AM: No, this train ticket, that is to say, plain ticket [udajahaja]. MM: He did your plane ticket. You got down at Katmandu [jai olahaile, olahaiba]?

When we returned from that place, this was not done. When we went the difficulty was that everybody ate meat [sabe mansa khaile ta bhitare] inside that airplane [unacceptable because of the presence of the pothi].

When we came back, we came in a car. MM: You came by car? MM: English — He also went to Nepal. The Raja of Nepal invited him. MM: Many things must have come about the Raja of Nepal. You took the pothi with you? AM: Yes, Aagyan.

MM: There the pothi must have been opened? AM: Yes, yes. I took the pothi, the Raja put questions.

Everything about him [tankara sabu]. The Rani also put questions. The Mother of the Raja [Rajamata] also put questions. MM: Were they pleased when the saw?

MM: He gave one? Will that come to any use for you here [kichhi karyare lagiba]? It will come into use. Because — of course [abasya] whatever the work is [karya kana], it is a thing which will benefit the people [jana upakara]. MM: By now, you might also be getting the direction [nirdesha] of the Thakura, in the medium [madhyamane] of the dream?

MM: So now, any other thing? AM: We see dreams always, so that is not a big thing. But one thing is that we are household persons [ghruhi loka]. We are amidst [bhitare] many kinds [bibhina prakara] of rubbish [abarjana; filthy, dirty things like garbage, rubbish], so how shall we get the right thing [thik jinisa]. So whatever we do and see, that is dream.

Then that is not good [su, enjoyable, also true] dream [swapna]. MM: That is bad dreams [ku swapna; bad dreams, nightmares]. Because the good [su] dream, that is completely true [ekabele bastaba true ]. But that which is merely dream [kahli only swapna], that is not true [abastaba]. Man: Aagyan, our dream is of three kinds, dream, susakti [good power], and Saurya [enlightenment]. These are the three stages [abastha; stages or conditions] of dreams.

AM: The dream which we see at the time of doing sadhana will be neither this side nor that side [they will be straight, i.

It is always true [ekabara thik]. Because there is concentration [ekagrata], there is [thae] sincerity [nistha], and all fear, devotion — four things are mixed together [misikari thae]. MM: Now you are using this pothi? You must have some definite rules [nirdishta definite , niyama], with which rules you will do this every day.

What are those rules? AM: I was telling you the rules. So what are my rules? MM: Every day by getting up in the morning AM: After getting up in the morning every day, my first work was my daily ablution [nityakarma, lit. This is the direction of the Mahapurusha. The pothi will not work [pothi hebane] if I do not do Rudrabhiseka.

The jantra will not remain alive [sajiba with life rahiba nahi]. MM: Do you observe Rudrabhiseka in a Siva temple? AM: No, no. This jantra on which the pothi is kept, the abhiseka is done on that jantra. It is an empowerment done for rajas. After completing that, p. I do not eat anything on the outside. MM: Nothing, anywhere? AM: Nothing anywhere. Even I do not drink water. Whatever I shall offer to the God [jaha puja karitibi], I shall eat that. Then I shall go. MM: There you have Jaganath in your ashram, an image of Jaganath?

MM: Is that Jaganath made of wood [katha -re]? AM: It is there. MM: Where is it? That is wood image [daru wood murti]. But before that, you see the Nila Madhava Murti [the earlier form of Jaganath, in the form of a blue stone] in stone [patharara].

The Nila Madhava is the original thing [mula jinisa]. Then Jaganath has been created. He is made of stone. After that again, you will see, in Kendrapara, there is the image of Jaganath. MM: [You mean] Baladev Jeu? AM: Baladeva Jeu is made of stone. Then there are many made of stone in Balangir. Jaganath, Balabadra, Subadra. There three images are of stone. Like that, it is many places.

Achutananda Malika

AM: They will construct it in wood. Those who will worship it at home, they will make it from grass [form a murti in grass] — those who will keep those as house deity [gruha devata].

Then, the stone images. Those who can not perform the Kalevara, they will make it in stone. MM: Achyutananda Das has written Malika [Malika is the main important thing of Achyutananda Das, in which he has forecasted many things.

MM: For what audience [sunaiba pain] did he write it? Jaganath has told him that and he has written. Why will he tell it to Jaganath to listen? MM: Achha, whatever little I know, I shall tell that. If you put the Mali around your neck, your concentration [ekagrata] will intensify [badhe]. This Malika, whatever we have, it was written by Achyutananda Das p. I have heard this.

I am an uneducated [murkha loka], I do not know anything regarding this [bisayare]. AM: all right. You will see malika, all malikas [pratyeka malika], Jaganath has said and Mahapurusha has written. In many places it is written that Aagyan, I am a foolish [pamara] unintelligent [mudha], I do not know anything. Whatever You [Jaganath] have said, I am only writing that. MM: In your Nava gurjari [another book written by Achyutananda Das], there is Sarana Panjara [sarana, to take his shelter, devotional prayers].

AM: Sarana Panjara is there. MM: In that he has prayed to [prathana karichhanti] Jaganath. In that [if you read it] tears will come from out of your eyes [akhiru luha khasi padiba]. You did it on the full moon day. No, that is wrongly written in Asta Gurjari. That will be the full moon day. He sat in his samadhi on the eleventh day.

A cloth was put to cover him [luga ghodai diagala]. The eleventh day, twelfth day [dwadasi], thirteenth day [trayodasi[, fourteenth day [chaturdasi, and the full moon day [purnami]. On the purnami all his disciples gathered there, disciples were there from among Hadis, from among Pathans, Hindu disciples.

Many types of disciples were there. They said that if our guru leaves his body we will take that and we will perform the last rights [sanskara karibu] according to our custom [ama matare]. The Pathans said, we will perform the rites as per our custom.

Different people said different [bhinia loka bhibina prakare kahile]. Then when the lifted the cloth, the found nothing was there [deki delaru kichhi nahi]. The sunya purusha disappeared in sunya. AM: This story, what have you collected [sangraha] concerning [bisayare] the birth [janma] of Mahapurusha Achyutananda? MM: Whatever I have read from the books.

I am uneducated [murkha; ignorant] I do not know anything. Whatever I have understood, I have done so by asking [pachari] all of you [apana mananku] [people like him].

He was an employees [karmachari: not actually sevak] , not a sevak, he was an employee. His name was Dinabandhu Khuntia. MM: He and his wife, husband wife were staying there. They did not have any child. So both [ubhaye] of them would always go and tell it to Jaganatha. And he will be your son.

MM: So he was Achyutananda Das. This is what I have heard. AM: No, no, that is the fact [ghatana]. He was not born from the womb [jonigata janma tankara nahi]. So he is the Mahapurusha. Until today, whomever you find, the yogis, rishis and munis, etc.

MM: So tears will come from your eyes [luha khasi padiba agnya]. AM: Mahapurusha was always thinking himself [nijaku] to be most [ati] humble [hina] and negligible [naganya], this he kept within his though [chintadhara bhitare rakhichhanti]. He did not have the mark [lakshyana, mark, symbol] of getting birth from the womb [joni janma gata lakshyana]. Dinabandu Khuntia was his father.

He is adopted [posya putra]. MM: Dinabandu Khuntia was an adopted son? Dinabandu Khuntia accepted Mahapurusha as his adopted son [posyaputra hisabare as, calculation ghrahana accepted kariba: accepted him as adopted son].

He was not an employee [karmachari]. Out of love and affection [sradhare] he sweeps [jhadu mariba] the outer door [bahara dwara] of Jaganath temple whenever Dinabandu Khuntia goes to Puri. At that time they were 45 years old. There is no hope [au ta ye nahi]. If he has said, then we have nothing to deny [aswikara].

Whatever you want to take, take in your own hand. Pandit Amareswar Mishra reading the tamra pothi in his Ashram. MM: English — After he brought the pothi from Konarak, it revealed form the pothi that you visit these persons from whom you will get many pothis.

He contacted all those persons and got pothis. AM: Then in another pothi it came out to do sadhana. MM: Where do you keep these pothis after you brought those? AM: First when the pothis were brought, there was no permanent place. So I kept those in the Mangala temple.

When my fear [bhaya] went away, I built a Thakura Ghara [a prayer room] in our village.

At that time there was no ashram. When the pothi from Belamalia came, it was written there that the ashram of Mahapurusha was there in Charakapada [the name of the place where the present ashram stands].

MM: Which is Charakapada? AM: Now where our ashram has been constructed, that was the ashram of Charaka Rishi. Charaka rishi was a muni and he had his ashram there where the pothi ashram stands in Kakatpur. So I showed the pothi to the landowner [jami balaku].

How that will be done? That is a private land. So I took the pothi and showed it to that landowner. When I am trying to plow the land, at that time some obstacles [pratibandhaka] are coming so that I am unable to plow the land. Once a Babaji came here and told me not to plow this land. One good thing will be done here. You leave [chhadide] this place [leave it alone]. So I have left that land. There were five bel trees on that land a and there is no other thing. If you say, one sadhu told me, so take it if you will construct.

The land is only two gunthas [unit of measurement]. Can an ashram be built on two guntha of land? By taking 11, rupees, he gave us five gunthas of land. Then the ashram was constructed there and pothi was kept there. MM: When you took the pothi to that place, did you arrange any puja?

MM: Whatever puja you did, that was the direction of the pothi? AM: Yes, by the direction [nirdeshare] of the pothi, everything has been done. MM: Then there must be some instruction to you by the pothi that you will open [pothi kholiba] this pothi in this way [ae pari bhabare]?

AM: Yes, pothi has the niyama [rules] how to open [kholiba], how to do puja. Each pothi has its own niyama. MM: Have all the pothis a mukha bandha? All the pothis have mukha bandha [preface]. MM: English — Pothi has a preface in which it has been mentioned clearly how you will open the pothi, for opening a pothi, what you will do. And he opened this pothi according to that instruction. AM: In that for me there was a sadhana to do. I did that sadhana inside the ashram.

That sadhana is of course related to [tantra sambandhia] tantra. After that I got the direction that, you will get a silver [rupa] pothi in Gupteswar.

MM: Where is Gupteswar? AM: Gupteswar is located in Koraput. It is 60 kilometers away from Jaipur. How shall I get it [miliba], what will be done?

Preparations [sambandhare prastuta paragala] were made and I went there. I did sadhana in the Gupteswar cave for eleven days. After eleven days sadhana, what happened, a Kondh boy, holding the pothi, reached there and gave.

Whatever we asked him he replied to. But we could not understand anything. He spoke in his language, we could not [bhuji parilu nahi] understand. MM: He must have spoken in Kui language [ the Kondh language]. AM: That speaking, we could not understand even one paisa [i.

MM: Okay, then you brought the pothi and came here and afterwards have started that [arambha kari thibe]. MM: Many people must have come to you to this place? Those who are coming here, they are coming with definite [nirdishta] questions, getting the answers of the questions.

Suppose [mane karantu] a person is ill [asustha], he came here; will the pothi arrange [byabastha] any medicine [ausadha] for him?

AM: If the question will be in connection with any disease [roga], its medicine will come. Medicine means all suckers [chera] roots [roots]. Aagya, only tubers and roots [chera muli], nothing else. MM: English — Pothi also prescribes medicines. Medicines means only Ayurvedic medicine, roots, fruits, leaves, etc. Still that man is alive, a cancer patient [rogi], even he has come back from Delhi Medical. They have also been cured here.

Many paralysis patients [paralysis rogi] also [madhya] have been cured [bhala hoi acchanti]. There are many examples like this. But one thing is that, all these medicines which come, there is not much [bisesa karcha nahi] expenditure of money, but it requires concentration [ekagrata].

MM: First believe [biswasa], then do what I am telling you, and after that you enjoy [bhoga kariba]. MM: If one does not do anything but will say that overnight my house becomes a palace, such person, should not come here. AM: Same disease [ekaroga], samana ausadha [same medicine], one half [adha] say half was cured and half remained like that.

Some are saying we were fully cured after using the medicine for some days. Some say that it did not work on us. If the reason is that lack of their concentration [ekagrata], and carelessness [heyagyana].

Thousands of rupees were spent, it did not work. This is a simple leaf, root, will it be cured with this?

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Let us see, eat that for two to four days. If they are thinking like this, nothing will happen. This is the story [katha]. I tell him to eat mango but if he eats lemon, how will the disease be cured. There is rule [niyama] in what way you will use the pothi. The person who will use this pothi every day will get a remuneration [parisramika].

The rest will be used in my work. He should also contribute some of his money for the development of these places; Achyuta is connected with these places]. An ashram will be constructed in Khandagiri. Like this I have been assigned with many works. Aagya, all these things are written, how he will spend money in what way. MM: If we will come any time, will you please show us that writing? MM: Now you have some difficulties [asubhida]. AM: If you come some other time, you can see everything.

MM: English — Nancy, in the pothi it is mentioned that anybody who will visit you to open the pothi, do not demand anything from them. Whatever they give you, keep it. Whatever you get, you take only your wage from that because you are spending the whole day to read the pothi.

You take rupees towards your wage and spend the rest in the different ashramas. MM: Oriya — Aagya, we are Hindus, we believe in [biswasa] our previous birth [purba janma].

We are enjoying the fruit [bhoga kariba phala] of this life, taking into consideration the good or bad deeds in our previous birth. Anything in this connection [sambandhare] comes out [bahare] in the pothi. Whether the inquirers are told about this? Do you tell any such thing to the inquirer?

AM: Like this, many people question that, what was my previous birth? Each answer will come that in your previous birth you were the son of such and such persons and born in such and such places. You were born in such and such place and such and such were your karma [doings[. Like this it comes. For some good comes, bad comes for others [or it comes out good for some, bad for others.

MM: Suppose a patient has come, he is suffering from paralysis, any such thing has come out for him that, in your previous birth, you kicked your superiors [guru jana]? Many, many. MM: For that does it come in the pothi that the man should undergo expiation [prayaschita]? AM: It remedy comes [tara remedy bahara]. MM: Do you give those things in writing to them?

AM: Aagya, Hanh. MM: If anybody comes again to open the pothi, not observing the previous directions [nirdesha], does the pothi get annoyed [birakta] with him? AM: No, not at anybody. It comes for some others that, your past culture [sanskruti] and jatismara guna [caste qualities] were not correct. You will have to enjoy the fruits of your fate [bhagya].

To call bad names, speak badly, etc. MM: Pothi undergoes rest [vishram]. What is the meaning of vishram [vishram mane kana? AM: Vishram means not script [akshyara] will come. The meaning of that is this. The meaning of that is the person who gives the answer is unwilling [araji]. We ask Him what will be its answer.

As a man becomes disinterested [bitaspruha], like that after answering several times, that power has not interest [agraha nahi] to give the reply [uttara deba pai]. I told you my experience. MM: Your pothi is made of copper [tamba]? Is there writing on it always? AM: Not at all [jama nahi]. Only on each page there is — there are 84 pages in it — in each page there is a jantra. MM: On each page both sides there is no letter, only different types of jantra.

AM: Jantra is there in each page and that its main thing [mukhya jinisa] which gives the reply. MM: Is there any direction to you how script comes on the pothi and how it is erased [libhiba]? AM: There is not such instruction.

Only that is written there. That day perhaps I was showing that to you. MM: No, you showed that to me, I told you to read. AM: Its main object was [barnamala] a string [garland, mala] of syllables. Sir, when there is no seed [manji but same as bija ,] how can we think of a tree [gaccha]?

If there is no barna [letter, syllable] how can barna [color] come?Brahma was performing his yoga sadhana sitting on a stone. These are part of our culture and heritage that need conservation.

There is one point in one pen. MM: Why does this happen? You took the pothi with you? Going there by walking, I went up to Kundhei with great difficulty.

MM: In your Nava gurjari [another book written by Achyutananda Das], there is Sarana Panjara [sarana, to take his shelter, devotional prayers]. AM: That speaking, we could not understand even one paisa [i. When I came here that day, no script came the first time. Until today, whomever you find, the yogis, rishis and munis, etc.