DOCSLIB.ORG

Chapter Panchadasi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Chapter Panchadasi CHAPTER PANCHADASI TRUPTI DEEPA PRAKARANAM (The lamp of Perfect Satisfaction) Volume 2 INDEX S. No Title Page No 1. Lecture 184 a) Verse 88 1402 b) Verse 89 1402 c) Verse 90 1404 d) Verse 91 1410 e) Verse 92 1411 f) Verse 93 1411 g) Verse 94 1411 h) Verse 95 1412 i) Verse 96 1415 j) Verse 97 1416 2. Lecture 185 a) Revision – Previous lecture 1423 b) Verse 98 1424 c) Verse 99 1425 d) Verse 100 1428 e) Verse 101 1428 f) Verse 102 1429 3. Lecture 187 1395 a) Revision – Previous lecture 1431 b) Verse 103 1435 c) Verse 104 1436 d) Verse 105 1438 4. Lecture 188 a) Revision – Previous lecture 1441 b) Verse 106 1443 c) Verse 107 1446 d) Verse 108 1447 5. Lecture 189 a) Verse 108 – Continues 1450 b) Verse 109 1452 c) Verse 110 1454 d) Verse 111 1456 e) Verse 113 1457 6. Lecture 190 a) Revision – Previous lecture 1460 b) Verse 114 1463 c) Verse 115 1465 d) Verse 116 1465 S. No Title Page No 7. Lecture 191 a) Verse 116 – Continues 1467 b) Verse 117 1469 c) Verse 118 1470 d) Verse 119 1471 e) Verse 120 1472 8. Lecture 192 a) Introduction 1475 b) Verse 121 1475 c) Verse 122 1476 d) Verse 123 1478 e) Verse 124 1479 f) Verse 125 1479 g) Verse 126 1480 9. Lecture 193 a) Introduction 1484 b) Verse 127 1486 c) Verse 128 1487 d) Verse 129 1488 e) Verse 130 1489 f) Verse 131 1491 10. Lecture 194 a) Verse 131 – Continues 1493 b) Verse 132 1495 c) Verse 134 1497 11. Lecture 195 a) Revision – Previous lecture 1500 b) Verse 135 1502 c) Verse 136 1503 12. Lecture 196 a) Introduction 1508 b) Verse 137 1511 c) Verse 138 1512 d) Verse 139 1512 e) Verse 140 1513 f) Verse 141 1514 g) Verse 142 1516 h) Verse 143 1517 i) Verse 144 1519 j) Verse 146 1521 S. No Title Page No 13. Lecture 198 a) Introduction 1523 b) Verse 147 1524 c) Verse 148 1524 d) Verse 149 1525 e) Verse 150 1526 f) Verse 151 1526 g) Verse 152 1527 14. Lecture 199 a) Introduction 1529 b) Verse 153 1530 c) Verse 154 1531 d) Verse 155 1531 e) Verse 156 1532 f) Verse 157 1534 15. Lecture 200 a) Verse 157 – Continues 1536 b) Verse 158 1536 c) Verse 159 1537 d) Verse 160 1537 e) Verse 161 1538 f) Verse 162 1539 g) Verse 163 1540 h) Verse 164 1541 16. Lecture 201 a) Introduction 1543 b) Verse 165 1544 c) Verse 166 1545 d) Verse 167 1547 e) Verse 168 1548 f) Verse 169 1549 17. Lecture 202 a) Revision – Previous lecture 1551 b) Verse 170 1553 c) Verse 171 1554 d) Verse 172 1557 e) Verse 173 1558 f) Verse 174 1559 S. No Title Page No 18. Lecture 203 a) Introduction 1561 b) Verse 176 1562 c) Verse 177 1563 d) Verse 178 1564 19. Lecture 204 a) Verse 179 1567 b) Verse 180 1569 c) Verse 181 1570 d) Verse 182 1573 e) Verse 183 1574 20. Lecture 205 a) Revision – Previous lecture 1576 b) Verse 184 1579 c) Verse 185 1579 d) Verse 186 1580 e) Verse 187 1581 21. Lecture 206 a) Revision – Previous lecture 1584 b) Verse 188 1585 c) Verse 189 1586 d) Verse 190 1587 e) Verse 191 1588 f) Verse 192 1589 LECTURE 184 LECTURE 184 Verse 88/298 : Verse 70 – 96 : • Mahavakya Vichara can give Aparoksha Jnanam – Aham Brahma Asmi. • When I – consciousness pure Chaitanyam is associated with mind Upadhi, I am called Jiva and through Mahavakya Sravanam and applying Baga Tyaga Lakshana I exclude mind from me Chaitanyam. • Chaitanyam without mind is called Paramatma. • Antahkarana Bava Visishtaha – Jeevatma. • Antahkarana Abava Visishtaha – Paramatma. Verse 89 : • Same idea of Verse 88 student : I employ consciousness, mouth, sense organs, mind to say Aham. • When I employ in the mind but don’t include Chaitanyam, mind used as instrument. • Mind not included in meaning of word Aham. • Ahamkara Santyaga. • In the meaning of world, I exclude Antahkarana mind + Chidabasa what's left is Original Consciousness. • Antahkarana Santyagat, Avasishte Chidatmani. • What is left behind is Chidatma Original Consciousness – Consciousness – which is Sakshi. • In that Sakshi, Brahmatvam lkshate one recognises limitless of Brahman status. • In pure Original Consciousness Brahmatvam recognised, attributed because limitation belongs to mind. • Limitation belongs to mind + Chidabasa – “Reflected Mind + Reflected Consciousness” – but Original Consciousness / Brahman is limitless. • Lakshayate – know / claimed student claims as – Aham Brahman iti Vakyena / Sakshat. • Student excludes mind. • Exclusion by understanding – mind belongs to lower order of reality. • Presence of Mithya mind is as good as nonexistence from point of Sakshi. • Exclusion is Mithyatva Nischaya of mind. • Exclude dirt from slum movie in Television screen understand screen free from dirt. • Don’t have to remove dirt to make screen pure. • How you understand screen is pure? • Even when dirt is there, it is not included in the screen because screen is Asanga. Belongs to higher order. Movie is lower order. • I exclude mind in terms of understanding I am Paramartha Chaitanyam. Mind can’t be included in me in 3 periods of time. • This understanding is called exclusion of mind. Don’t remove thought. Don’t go to different state of consciousness. • Remain in Jagrat Avasta, by Sheer cognition, understanding. I am higher order of reality. Mind never included in me once you understand this, you have become mindless. • Using mind, say I am mindless. Mithya minds presence, absence doesn’t make any difference for me. • Tyaga = Mithyatva Nischaya. • By negating mind as Mithya, I claim Brahman in the Satya Chaitanyam thru statement. • Aham Brahma Asmi. Verse 90 : Verse 90 – 95 : • Technical. • Uniqueness of self knowledge introduces 2 technical factors : Vritti Vyapti, Phala Vyapti. • Important portion. Principles : 1) We accept every knowledge, material spiritual, has to take place in the mind. 2) Knowledge takes places by operating a Pramanam – instrument of knowledge. • Pramana generates knowledge in the mind. • Intuition not source of knowledge. • Exam question – see by intuition. • Chittappa coming today – intuition. • Why intuition not means of knowledge? • Ask : has all intuition come true? • Therefore not reliable source of knowledge. • Pramanam – only if reliable source of knowledge. • Since intuition not reliable not Pramanam. • Out of 6 instruments – knowledge is generated then Pramanam. Basic principles : 1) Knowledge has to take place in the mind. 2) Knowledge is generated by application of one of 6 Pramanams. 3) Knowledge always takes place only in the form of thought. • Pot knowledge. Not a knowledge • Cricket score knowledge. 4) Every thought not a knowledge. • Confusion Doubt Only by thoughts worry • Every knowledge secular or sacred by thoughts only. • Therefore every Jnanam called Vritti Jnanam. • Thought generated in mind by operation of Pramanam. 5) Mind always pervaded by Reflected Consciousness. Chidabasa is always in the mind. 6) In Sushupti mind dormant. Chidabasa is there but in dormant form. • No time where mind is without the Chidabasa. • Mind always pervaded by Chidabasa. 7) When Vritti takes place, thought takes part of mind like wave takes part of ocean. • Thought is part of mind only. 8) Definition of Vritti : • Antahkarana Vikara is Vritti. • Thought is modification of mind. Thought is part of mind only. mind pervaded by Chidabasa. By extention can say : • All thoughts pervaded by Chidabasa. • Every thought in mind – knowledge, sadness, happiness jealousy, worry, confusion, anger is pervaded by Chidabasa. 9) Knowledge = Reflected Consciousness + Relevant thought. • Pot knowledge = Reflected Consciousness + pot Vritti. • Jnanam = Reflected Consciousness + Reflected Medium. 10) Brahman Jnanam = Reflected Consciousness + Brahman thought. • No exception to rule. • Amsha Dvayam Sarveshu Jnaneshu Vartate. Vedanta Sara : Calls it : • Akhanda kara Vritti Brahma – Akara Vritti. • In this thought subject – object division is not there. • I am Brahman. ↓ Not object A – khandam ↑ Division • All knowledge involve Vritti Jnanam. • In Brahman Jnanam, there is a specialty. Only thought part has function in Brahman Jnanam. • Chidabasa doesn’t play any role one part activated and 2nd part exist but dummy. • In all forms of material, Anatma knowledge, both parts Play a role. • In knowledge of a pot, pot goes out in form of a beam of thought. • In torchlight – beam comes out. • In sunlight – rays come out not total sun. • In Antahkaranam – Vritti Amsha comes out of Indriyas and pervade pot. • Pervasion of Vritti is called Vritti Vyapti. ↑ spreading over Vyapti : • Sunlight spreads over earth. • Antahkarana Vritti like ray of light. • Pervades object – Vritti Vyapti is spreading over. • When Vritti pervades, since thought is invariably associated with Chidabasa along with thought Chidabasa also pervades called Chidabasa Vyapti, Abasa Vyapti or Phala Vyapti. • Phalam = Chidabasa = technical. • Both Vritti Vyapti and Phala Vyapti have roles to play in case of Vishaya Anatma Jnanam. Uniqueness of Brahman : • Aham Brahma Vritti important. Has role to play in removing ignorance Atma Agyana Nivritti it has to do. Vritti plays role in Brahma Jnanam Chidabasa – Reflected Consciousness – Phala Vyapti need not illumine Brahman. • Brahman is Original Consciousness – why reflected light required for original light. Reflected light is there because of original light. To know Anatma, require Chidabasa light + thought : • To know Atma require thought only. • Only Vritti Vyapti utilised not Phala Vyapti. • Essence of 90 – 95 Verses ( 6 verses ). Sloka : • Sakshi Dhi Vritya Vyapyate… Verse 90 : • When I gain Aham Brahma Asmi knowledge, Aham Sakshi is pervaded by Aham Brahma Asmi Vritti – it is referred to Vritti Vyapti. It is there like for other objects in the world. No exception to rule. • Even though Atma is self evident, we do require a thought which is referring to Atma.
Load more

Recommended publications
  • ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
    ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one ..................................................................................
    [Show full text]
  • APA Newsletter on Asian and Asian-American Philosophers And
    NEWSLETTER | The American Philosophical Association Asian and Asian-American Philosophers and Philosophies FALL 2018 VOLUME 18 | NUMBER 1 Prasanta Bandyopadhyay and R. Venkata FROM THE EDITOR Raghavan Prasanta S. Bandyopadhyay Some Critical Remarks on Kisor SUBMISSION GUIDELINES AND Chakrabarti’s Idea of “Observational INFORMATION Credibility” and Its Role in Solving the Problem of Induction BUDDHISM Kisor K. Chakrabarti Madhumita Chattopadhyay Some Thoughts on the Problem of Locating Early Buddhist Logic in Pāli Induction Literature PHILOSOPHY OF LANGUAGE Rafal Stepien AND GRAMMAR Do Good Philosophers Argue? A Buddhist Approach to Philosophy and Philosophy Sanjit Chakraborty Prizes Remnants of Words in Indian Grammar ONTOLOGY, LOGIC, AND APA PANEL ON DIVERSITY EPISTEMOLOGY Ethan Mills Pradeep P. Gokhale Report on an APA Panel: Diversity in Īśvaravāda: A Critique Philosophy Palash Sarkar BOOK REVIEW Cārvākism Redivivus Minds without Fear: Philosophy in the Indian Renaissance Reviewed by Brian A. Hatcher VOLUME 18 | NUMBER 1 FALL 2018 © 2018 BY THE AMERICAN PHILOSOPHICAL ASSOCIATION ISSN 2155-9708 APA NEWSLETTER ON Asian and Asian-American Philosophy and Philosophers PRASANTA BANDYOPADHYAY, EDITOR VOLUME 18 | NUMBER 1 | FALL 2018 opponent equally. He pleads for the need for this sort of FROM THE EDITOR role of humanism to be incorporated into Western analytic philosophy. This incorporation, he contends, has a far- Prasanta S. Bandyopadhyay reaching impact on both private and public lives of human MONTANA STATE UNIVERSITY beings where the love of wisdom should go together with care and love for fellow human beings. The fall 2018 issue of the newsletter is animated by the goal of reaching a wider audience. Papers deal with issues SECTION 2: ONTOLOGY, LOGIC, AND mostly from classical Indian philosophy, with the exception EPISTEMOLOGY of a report on the 2018 APA Eastern Division meeting panel on “Diversity in Philosophy” and a review of a book about This is the longest part of this issue.
    [Show full text]
  • Indian Psychology: the Connection Between Mind, Body, and the Universe
    Pepperdine University Pepperdine Digital Commons Theses and Dissertations 2010 Indian psychology: the connection between mind, body, and the universe Sandeep Atwal Follow this and additional works at: https://digitalcommons.pepperdine.edu/etd Recommended Citation Atwal, Sandeep, "Indian psychology: the connection between mind, body, and the universe" (2010). Theses and Dissertations. 64. https://digitalcommons.pepperdine.edu/etd/64 This Dissertation is brought to you for free and open access by Pepperdine Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Pepperdine University Graduate School of Education and Psychology INDIAN PSYCHOLOGY: THE CONNECTION BETWEEN MIND, BODY, AND THE UNIVERSE A clinical dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Psychology by Sandeep Atwal, M.A. July, 2010 Daryl Rowe, Ph.D. – Dissertation Chairperson This clinical dissertation, written by Sandeep Atwal, M.A. under the guidance of a Faculty Committee and approved by its members, has been submitted to and accepted by the Graduate Faculty in partial fulfillment of the requirements for the degree of DOCTOR OF PSYCHOLOGY ______________________________________ Daryl Rowe, Ph.D., Chairperson ______________________________________ Joy Asamen, Ph.D. ______________________________________ Sonia Singh,
    [Show full text]
  • Upanishad Vahinis
    Glossary This glossary contains Sanskrit words, people, places, and literature that appear in Upanishad Vahini. Some Sanskrit words have made their way into English and appear in English dictionaries. A few of them are used without definition in the text, but they are defined in this glossary. Among them areAtma , dharma, guru, karma, yogas, and yogi. The text uses standard spellings for Sanskrit, and this glossary provides the same spellings. But some of the Sanskrit compounds have been hyphenated between their constituent words to aid those who want to analyze the meanings of individual words. When compound words are broken, individual words are given. Aagama. That which has come or originated. The primeval source of knowledge. A name for Vedas. aapo-jyoti. Splendour of water. abhasa. Appearance, superimposition of false over real. a-bhaya. Fearlessness. a-chetana. Non-intelligent, unconscious, inert, senseless. a-dharma. Evil, unjustice. adhyasa. Superimposition. adi-atma. Pertaining to the individual soul, spirit, or manifestation of supreme Brahman. adi-atmic. Pertaining to adi-atma. adi-bhauthika. Pertaining to the physical or material world; the fine spiritual aspect of material objects. adi-daivika. Pertaining to divinity or fate, e.g. natural disasters. aditya. Sun. Aditya. Son of Aditi; there were twelve of them, one of them being Surya, the sun, so Surya is sometimes called Aditya. a-dwaitha. Nondualism or monism, the Vedantic doctrine that everything is God. a-dwaithic. Of or pertaining to a-dwaitha. agni. Fire element. Agni. God of fire. Agni-Brahmana. Another word for the Section on horse sacrifice. agnihotra. Ritual of offering oblations in the holy fireplace.
    [Show full text]
  • Paper 07 16 E Group
    E GROUP COLET HOUSE 9 JULY 200 7 The Gunas Ouspensky was always interested in the origin of the System. He thought that some of it came from Samkhya, one of the 6 schools of Indian Vedic philosophy. This school – founded around 500 BC – does not exist now as an active tradition, but some of its elements have been incorporated in other schools, notably Yoga and Advaita. The teaching on the Gunas came originally from Samkhya. The Gunas (strict translation, strings) correspond to the three forces of the System: Rajas = active force Tamas = passive force Sattva = neutralising force. Ouspensky used to start the teaching of triads in this way: This is the first idea that was explained in the System and at the time when we first spoke of it in St Petersburg when we first learned it, I r ealized that this idea is the same as the idea of triads in Indian philosophy. In Sankhya philosophy you find the idea of three Gunas and it is explained there that there are three forces and their combination produces all the phenomena in the world. In Sankhya philosophy it is put like that: three Gunas have seven combinations, one combination incomprehensible for our mind and six combinations comprehensible for our mind. [ A Record of Meetings , 17.1.38] Exactly where Ouspensky found this account of the Sa mkhya triads is unclear, because in the main corpus of Hindu literature there is little about the order of action of the Gunas, just a single mention of six triads in the Mah abharata .
    [Show full text]
  • An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
    An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet.
    [Show full text]
  • 4006 05.Patil Mahesh
    Aayushi International Interdisciplinary Research Journal (AIIRJ) PEER REVIEW IMPACT FACTOR ISSN VOL- VI ISSUE-IX SEPTEMBER 2019 e-JOURNAL 5.707 2349-638x A Siddhantic Interpretation On ‘Bhutebhyo Hi Param Tasmaat Naasti Chinta Chikitsite’ Patil Mahesh Annasaheb Professor , Sant Gajanan Ayurveda Medical college , Mahagaon Abstract – Ayurvedic scholars are well aware that sarvadravyam panchbhoutikam asminarhte1ie..All the matters are derived from panchmahabhoot and similarly all the bodies are also made up of panchmahabhoot ( panchmahabhoot shari`r is amvaayiiti sharir ) In Ayurveda different definitions for the sharir had been told as Ekdhatwatmak , dwidhatwatmak , ashtadhatwatmak , chaturvimshatitatwatmaketc but the physiological definition is ‘dosh dhatu mala mulam hi shariram2ⁱ‘ and these Dosh , Dhatu ,Malas are the derivatives of panchmahabhoot(sloka ..) thus clearing that panchmahabhoot forms the foundation for formation of body.But whenever the issue of health and disease occurs the classics had defined it on the state of dosh dahtu level as Samdoshsamagnisamdhatu …and Rogastu doshvaishyamyam3. If we see keenly the origin of panchmahabhoot they have been derived from panchtanmatrasie subtle mahabhootas which in turn are are derivatives of preceding elements as Rajas and Tamas and so on till Avyakt. Whenever we speak about health and diseases relative to Dosh , Dhatu ,Malassamyavastha and vishamavastha indirectly it is concerned to the panchmahabhootas status only. Further if we probe into panchmahabhootas we can reach to rajas tamas
    [Show full text]
  • Master of Arts (Philosophy) (10-Oct-2012)
    Design and Structure of various courses of Semester based Credit system to be implemented from June-2010 (Revised June -2012) Course No. of hours per week Course Department No. Name Lectures Others Practicals Total Credit Semester PHI401 Indian logic & Peistemology-I 3 1 - 4 4 PHI402 Indian EThics 3 1 - 4 4 PHI403 Symbolic Logic 3 1 - 4 4 PHI404EA Modern Indian Thought 1 3 1 - 4 4 PHI404EB Philosophy of Education PHI405EA Advaita Vedanta 3 1 - 4 4 PHI405EB Philosophy of Madhva PHI406S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI407 Indian Logic & Epistemology-II 3 1 - 4 4 PHI408 Western Ethics 3 1 - 4 4 PHI409 Advance Symbolic Logic 3 1 - 4 4 PHI410EA Philosophy of Religion 2 3 1 - 4 4 PHI410EB Phenomenology and Existentialism PHI411EA Indian Aesthetics 3 1 - 4 4 PHI411EB Western Aesthetics PHI412S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI501 Indian Metaphysics 3 1 - 4 4 Philosophy PHI502 Philosophy of Bhagwadgita 3 1 - 4 4 PHI503 Mysticism 3 1 - 4 4 PHI504EA Buddhist Philosophy 3 3 1 - 4 4 PHI504EB Nyaymanjari (Third Ahnika) textual study PHI505EA Yoga Philosophy and Psychology 3 1 - 4 4 PHI505EB Jain Philosophy PHI506S Seminar 3 1 - 4 4 Total 18 1 0 24 24 PHI507 Western Metaphysics 3 1 - 4 4 PHI508 Philosophy of Kant 3 1 - 4 4 PHI509 Philosophy of Ramanuj 3 1 - 4 4 PHI510EA Environmental Philosophy 4 3 1 - 4 4 PHI510EB Philosophical Tradition in Gujarat PHI511EA Seminar 3 1 - 4 4 PHI511EB Philosophy of Sartre PHI512 Project 3 1 - 4 4 Total 18 1 0 24 24 Page 1 of 59 DEPARTMENT OF PHILOSOPHY GUJARAT UNIVERSITY AHMEDABAD SEMESTER SYSTEM Syllabus [M.A.] Sem-I to IV [ With effect from Academic Year – June 2010 ] [ Revised June – 2012 ] Semester-I (PHI401) Indian logic and Epistemology (1) Objectives : This course aims at introducing the distinctive features of Indian epistemology.
    [Show full text]
  • Neuroscience of the Yogic Theory of Mind and Consciousness
    1 Neuroscience of the Yogic Theory of 2 Mind and Consciousness 3 Vaibhav Tripathi1* and Pallavi Bharadwaj2 *For correspondence: [email protected] (VT) 4 1Boston University; 2Massachusetts Institute of Technology † Present address: Department of 5 Psychological and Brain Sciences, Boston University, Boston, MA, ‡ USA 02215; Laboratory for 6 Abstract Yoga as a practice and philosophy of life has been followed for more than 4500 years Information and Decision Systems, 7 Massachusetts Institute of with known evidence of Yogic practices in the Indus Valley Civilization. A plethora of scholars have Technology, Cambridge, MA 02139 8 contributed to the development of the field, but in last century the profound knowledge 9 remained inaccessible and incomprehensible to the general public. Last few decades have seen a 10 resurgence in the utility of Yoga and Meditation as a practice with growing scientific evidence 11 behind it. Significant scientific literature has been published, illustrating the benefits of Yogic 12 practices including asana, pranayama and dhyana on mental and physical well being. 13 Electrophysiological and recent functional Magnetic Resonance Imaging (fMRI) studies have 14 found explicit neural signatures for Yogic practices. In this article, we present a review of the 15 philosophy of Yoga, based on the dualistic Sankhya school, as applied to consciousness 16 summarized by Patanjali in his Yoga Sutras followed by discussion on the five vritti (modulations 17 of mind), practice of pratyahara, dharana, dhyana, different states of samadhi, and samapatti. We 18 introduce Yogic Theory of Mind and Consciousness (YTMC), a cohesive theory that can model 19 both external modulations and internal states of the mind.
    [Show full text]
  • Glossary of Sanskrit and Pāli Terms
    Glossary of Sanskrit and Pāli Terms Abhiniveśa Clinging to life, will-to-live, an urge for survival, or for self-preservation. Abhyāsa Practice. Ahaṁkāra The ego or self-referencing function of the mind, feelings, and thoughts about self at empirical level. Egoism or self-conceit; the self-arrogating principle “I” that is projected by the mind rather than the real self. Awareness of oneself, or of individuality. Ahiṁsā Nonviolence. Akliṣṭa Unhindered vṛttis (mental actions). Ālaya The subterraine stream of consciousness; self-existent consciousness con- ceived by the Vijñānavādins in Buddhism. Ānanda Bliss. Ānandamaya-kośa The “sheath of bliss”. Aṅga Limb or integral component of a system, such as in aṣṭāṅga (eight limbs) in Patañjali Yoga. Annamaya-kośa “The sheath of food (anna)”; the physical or gross body, nurtured by food; related to esoteric anatomy and physiology. Antaḥkaraṇa Literally means internal instrument, corresponding to what may be called the mind. Aparā Not transcendent; lower or limited; its opposite parā means supreme or superior. Placing an “a” before parā, makes it not superior or lower than. Parā can also mean far away (transcendent) so that aparā may mean empirical and immanent. Appanā The steady concentration leading to a state of absorption (Buddhist psychology). Arhant A high rank of self-realization lower than that of the Buddha. © Author(s) 2016 341 K. Ramakrishna Rao and A.C. Paranjpe, Psychology in the Indian Tradition, DOI 10.1007/978-81-322-2440-2 342 Glossary of Sanskrit and Pāli Terms Arūpaloka Formless world in Buddhism. Āsana Yogic physical posture, especially as recommended in Haṭha Yoga as one of the aids to concentration.
    [Show full text]
  • A Response to Jonardon Ganeri Matthew Ad Sti Bridgewater State University, [email protected]
    Bridgewater State University Virtual Commons - Bridgewater State University Philosophy Faculty Publications Philosophy Department 2010 Comment and Discussion: Pramāņa Are Factive - A Response to Jonardon Ganeri Matthew aD sti Bridgewater State University, [email protected] Stephen H. Phillips University of Texas at Austin Virtual Commons Citation Dasti, Matthew and Phillips, Stephen H. (2010). Comment and Discussion: Pramāņa Are Factive - A Response to Jonardon Ganeri. In Philosophy Faculty Publications. Paper 3. Available at: http://vc.bridgew.edu/philosophy_fac/3 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. COMMENT AND DISCUSSION Prama¯n.a Are Factive — A Response to Jonardon Ganeri Matthew Dasti and Stephen H. Phillips Department of Philosophy, Bridgewater State University Department of Philosophy, University of Texas at Austin Recently, Jonardan Ganeri reviewed the collaborative translation of the first chapter of Gan˙ges´a’s Tattvacinta¯man.i by Stephen H. Phillips and N. S. Ramanuja Tatacharya (Ganeri 2007). The review is quite favorable, and we have no desire to dispute his kind words. Ganeri does, however, put forth an argument in opposition to a funda- mental line of interpretation given by Phillips and Ramanuja Tatacharya about the nature of prama¯n.a, knowledge sources, as understood by Gan˙ges´a and, for that mat- ter, Nya¯ya tradition. This response is meant to answer the argument and reassert an understanding of prama¯n.a as factive, that is, as knowledge sources that are inerrant. We argue that this is the best reading of Gan˙ges´a himself and of Nya¯ya tradition, and is defensible on purely philosophical grounds.
    [Show full text]
  • Theories of Inference : Some Critical Reflections on Bauddha- Nyaya Controversy
    Theories of Inference : Some Critical Reflections On Bauddha- Nyaya Controversy Thesis submitted for the Degree of Doctor of Philosophy (Arts) in PhilosopHy' ~ a~ Submitted by Sm. Arati Banik Under the Supervision of Prof. Raghunath Ghosh University of North Bengal 2012 261456 1B AUG 2013 CONTENTS Acknowledgement i Preface ii-iii Chapter One : Introduction 1-47 1. Inference as a valid form of cognition 1 u. Classification of Inference 9 111. Utility of Inference in our daily life. 30 Chapter Two : The Nyaya Theory of Inference 48-90 i) Definition of Inference as given by Old & New logicians 48 ii) The first and second definition ofVyapti 53 iii) The Concept of Paramarsa in Nyaya Logic 71 iv) The Concept ofTarka 75 v) The Cont.ept of Logical Fallacies (Hetvabhasa) 79 Chapter Three: The Buddhists Notion of Inference 91-170 i) Refutation of Inference by the Carvakas 91 ii) Justification of Inference as a pramaJ)a from Sarhkhya, Jaina, Bauddha and Nyaya Standpoints. 100 iii) Buddhists Theory ofPerception 107 iv) Buddhistic Conception of inference 112 v) Inference for One Self 114 vi) Inference for Others 14 3 Chapter Four : Some Problems concerning the theories of Inference forwarded by the Naiyayikas and the Buddhists. 171-187 Bibliography 188-195 Acknowledgement I greatly acknowledge my indebtness to my beloved parents, teachers, colleagues and wellwishers whose constant encouragement has given me inpetus to complete the work. I am specially grateful to my supervisor Professor Raghunath Ghosh, Dept of Philosophy, North Bengal University for his constant inspiration and time to time much needed valuable guidances without which this thesis would not have come into existence.
    [Show full text]