The Upanishads
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Nationalmerit-2020.Pdf
Rehabilitation Council of India ‐ National Board of Examination in Rehabilitation (NBER) National Merit list of candidates in Alphabatic Order for admission to Diploma Level Course for the Academic Session 2020‐21 06‐Nov‐20 S.No Name Father Name Application No. Course Institute Institute Name Category % in Class Remark Code Code 12th 1 A REENA PATRA A BHIMASEN PATRA 200928134554 0549 AP034 Priyadarsini Service Organization, OBC 56.16 2 AABHA MAYANK PANDEY RAMESH KUMAR PANDEY 200922534999 0547 UP067 Yuva Viklang Evam Dristibadhitarth Kalyan Sewa General 75.4 Sansthan, 3 AABID KHAN HAKAM DEEN 200930321648 0547 HR015 MR DAV College of Education, OBC 74.6 4 AADIL KHAN INTZAR KHAN 200929292350 0527 UP038 CBSM, Rae Bareli Speech & Hearing Institute, General 57.8 5 AADITYA TRIPATHI SOM PRAKASH TRIPATHI 200921120721 0549 UP130 Suveera Institute for Rehabilitation and General 71 Disabilities 6 AAINA BANO SUMIN MOHAMMAD 200926010618 0550 RJ002 L.K. C. Shri Jagdamba Andh Vidyalaya Samiti OBC 93 ** 7 AAKANKSHA DEVI LAKHAN LAL 200927081668 0550 UP044 Rehabilitation Society of the Visually Impaired, OBC 75 8 AAKANKSHA MEENA RANBEER SINGH 200928250444 0547 UP119 Swaraj College of Education ST 74.6 9 AAKANKSHA SINGH NARENDRA BAHADUR SING 201020313742 0547 UP159 Prema Institute for Special Education, General 73.2 10 AAKANSHA GAUTAM TARACHAND GAUTAM 200925253674 0549 RJ058 Ganga Vision Teacher Training Institute General 93.2 ** 11 AAKANSHA SHARMA MAHENDRA KUMAR SHARM 200919333672 0549 CH002 Government Rehabilitation Institute for General 63.60% Intellectual -
Ulrich's Bimonthly Formerly "Picture of the Month"
The rational, the moral, and the general: an exploration | W. Ulrich | Ul... 1 Werner Ulrich's Home Page: Ulrich's Bimonthly Formerly "Picture of the Month" September-October 2014 The Rational, the Moral, and the General: An Exploration Part 4: Ideas in Ancient Indian Thought / Introduction HOME An "Eastern" perspective: three ancient Indian ideas In Part 3 of this Previous | Next WER NER ULRICH'S BIO exploration we considered the character of general ideas of reason as ideal For a hyperlinked overview of all issues of "Ulrich's PUBLICATIONS limiting concepts and hence, the need for finding ways to "approximate" Bimonthly" and the previous "Picture of the Month" series, READINGS ON CSH their intent and to unfold their meaning in real-world contexts of practice. see the site map DOWNLOADS We also considered the eternal tension of the particular (or contextual) and PDF file HARD COPIES the general (or universal) in the quest for such meaning clarification and CRITICAL SYSTEMS described two basic "critical movements of thought" involved, a HEURISTICS (CSH) Note: This is the forth of the essays on the role of general CST FOR PROFESSIONALS contextualizing and a decontextualizing movement. We concluded that the & CITIZENS ideas in rational thought and notion of a cycle of critical contextualization (or "critically contextualist action. With it we begin an A TRIBUTE TO excursion into the world of C.W. CHURCHMAN cycle") might provide an elementary heuristic for reflective and discursive ideas of ancient India, as represented by the Vedic LUG ANO SUMMER SCHOOL processes of "approximation." tradition of thought and esp. -
The Epic Imagination in Contemporary Indian Literature
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School May 2017 Modern Mythologies: The picE Imagination in Contemporary Indian Literature Sucheta Kanjilal University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the South and Southeast Asian Languages and Societies Commons Scholar Commons Citation Kanjilal, Sucheta, "Modern Mythologies: The pE ic Imagination in Contemporary Indian Literature" (2017). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/6875 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Modern Mythologies: The Epic Imagination in Contemporary Indian Literature by Sucheta Kanjilal A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy with a concentration in Literature Department of English College of Arts and Sciences University of South Florida Major Professor: Gurleen Grewal, Ph.D. Gil Ben-Herut, Ph.D. Hunt Hawkins, Ph.D. Quynh Nhu Le, Ph.D. Date of Approval: May 4, 2017 Keywords: South Asian Literature, Epic, Gender, Hinduism Copyright © 2017, Sucheta Kanjilal DEDICATION To my mother: for pencils, erasers, and courage. ACKNOWLEDGEMENTS When I was growing up in New Delhi, India in the late 1980s and the early 1990s, my father was writing an English language rock-opera based on the Mahabharata called Jaya, which would be staged in 1997. An upper-middle-class Bengali Brahmin with an English-language based education, my father was as influenced by the mythological tales narrated to him by his grandmother as he was by the musicals of Broadway impressario Andrew Lloyd Webber. -
Prashna Upanishad
PRASHNA UPANISHAD Translated and interpreted by V.D.N.Rao, former General Manager, India Trade Promotion Organisation, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi now at Chennai 1 Other scripts by the same Author Essence of Puranas: Maha Bhagavata, Vishnu, Matsya, Kurma, Varaha, Vamana, Narada, Padma, Shiva, Linga, Skanda, Markandeya, Devi Bhagavata, Brahma, Brahma Vaivarta, Brahmanda, Agni, Bhavishya, Nilamata, Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturdha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri b) Chaturvidha Shiva Sahasra naama: Linga-Shiva-Brahma Puranas and Maha Bharata c) Trividha Vishnu and Yugala Radha Krishna Sahasra Naama from Padma-Skanda-Narada Puranas and Maha Bharata Stotra Kavacha-A Shield of Prayers Purana Saraamsha Select Stories from Puranas Essence Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Amarnath Yatra Essence of Paraashara Smriti Essence of Pradhana Tirthas Essence Brahma Sutras Essence of Dharma Bindu Essence of Upanishads: Aitareya, Brihadaaranyaka, Chhandogya, Katha, Isha,Taittiriya, Mundaka and Prashna [Note: All the above works released by kamakoti.org/news] 2 ESSENCE OF PRASHNA UPANISHAD Contents Page Preface 4 Sukesha, Bharadwaja, Satyakaama, Kaushalya, approach Pippalaada about Brahman 4 The First question: Creation of Universe and the sustaning power of Existence 5 Surya Deva as the bestower of Praana and Life 5 Two courses destined for Beings after death-the Southern and Northern paths 5 The Second Question: Prime supports of Life -
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. -
Bhagavata Purana
Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary -
VIVEKA CHOODAMANI PART 1 of 9
|| ÌuÉuÉåMücÉÔQûÉqÉÍhÉÈ || VIVEKA CHOODAMANI PART 1 of 9 The Crest Jewel of Discrimination PART 1: The PURPOSE of Human Life “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 11.1 Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11.1 Viveka Choodamani – Part 1/9 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge AUTHOR’S ACKNOWLEDGEMENT TO SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities. -
Interpreting the UPANISHADS
Interpreting the UPANISHADS ANANDA WOOD Modified version 2003 Copyright 1996 by Ananda Wood Published by: Ananda Wood 1A Ashoka 3 Naylor Road Pune 411 001 India Phone (020) 612 0737 Email [email protected] Contents Preface . v ‘This’ and ‘that’ . 1 Consciousness . 6 Consciousness and perception . 11 Creation Underlying reality . 21 Cosmology and experience . 23 Creation from self . 26 The seed of creation . 27 Light from the seed . 29 The basis of experience . 30 Creation through personality . 35 Waking from deep sleep . 48 The creation of appearances . 51 Change and continuity Movement . 59 The continuing background . 60 Objective and subjective . 67 Unchanging self . 68 Continuity . 75 Life Energy . 81 Expression . 82 Learning . 84 The living principle . 89 The impersonal basis of personality ‘Human-ness’ . 93 Universal and individual . 96 Inner light . 103 Underlying consciousness . 104 The unborn source . 108 The unmoved mover . 112 One’s own self . 116 The ‘I’-principle . 117 iv Contents Self Turning back in . 119 Unbodied light . 120 The self in everyone . 135 The rider in a chariot . 138 The enjoyer and the witness . 141 Cleansing the ego . 144 Detachment and non-duality . 146 Happiness Value . 152 Outward desire . 153 Kinds of happiness . 154 One common goal . 158 Love . 160 Desire’s end . 162 Freedom . 163 The ground of all reality . 166 Non-duality . 167 The three states . 169 The divine presence God and self . 176 The rule of light . 181 Teacher and disciple Seeking truth . 195 Not found by speech . 196 Learning from a teacher . 197 Coming home . 198 Scheme of transliteration . 201 List of translated passages . -
Nasadiya Sukta
j¢¢v¢Q®p¢v¢≠}“o¢¿ &With kr'SHNA yajurvEda swarams' www.geocities.com/udakashanti Last updated on: Friday, November 14, 2003 j¢¢v¢Q®p¢v¢≠≠}“o¢¿¿ &j¢¢v¢Q¢v¢®p¢v¢≠}“o¢¿' j¢¢Õv¢Q¢Ãv¢®ç¢¢æ v¢ÕQ¢v¢®ÃÉ¢Q¢Œj¢®o¢¿y j¢¢Ãv¢®Q≈Ãc¢¢æ j¢¢æ Õsp¢¢æo¢¢ Ãk¢S¢æ p¢g¢¿y •K“o¢¢Õs¢S®Ãs¢° K™“ÃU—K“Ãvp¢ t¢o¢»Õ碿y ? †Ãn¢° •K“Õo¢¢Ãv¢®ÖÕU—j¢† _¢Ãn¢®So¢¿y j¢Ão¢∞gp¢™ÃSo¢∞Ãg¢† g¢S¿Ã•Uj¢y S¢Õ•Ç¢Ãp¢¢ ? Õî— ? ¢v¢®gk¢ƒÃKæ“g¢°y ? ¢Õj¢®QÃs¢¢g¢__¢¿ Ãvs¢i¢Ãp¢¢ g¢QæK“Œo¢¿y g¢Œvo¢¢Ãà ¢jp¢† j¢ Ãk¢S° •K“† Ãa¢ j¢¢Õv¢y g¢Õo¢ ? ¢Ãv¢®É¢Õo¢v¢¢ Ã_¢≠P—o¢Œ_¢ƒæ k¢ƒÃKæ“g¢o¢¿y Ãv¢Ã¶q¢q¢_¢¿† v¢Õs¢»o¢¢ ÃAQo¢¿y Ãg¢™aLæ—Ãj¢¢ns¢Õ•k¢•U—Ãg¢† p¢Q¢Œv¢®g¢¿y g¢Õo¢Ãv¢vg¢Õjo¢Ã•U—j¢¢ Õc¢¢Ãp¢g¢øK“Œo¢¿y K“¢Ão¢vg¢QÃ_¢ƒæ v¢Õo¢s¢Ãg¢»g¢¢Õ¶i¢y o¢Õj¢Ãv¢¢æ SæÕg¢° k¢ƒÃh¢o¢† p¢Q¢Œv¢®g¢¿y Ãv¢g¢¢æ m¢†Ãi¢™o¢Õv¢Ã•g¢ •j¢ÕS•s¢†Q碿y ÃU±—•Q Ãk¢ƒg¢®Õup¢¢ ÃK“s¢Õp¢¢æ o¢Ãj¢®u¢¢y Õg¢ÃSꢮÃj¢¢æ •s¢Õg¢g¢¢æ ÃSßto¢ÕSæu¢¢o¢¿y Ã? i¢Õßvs¢ÃQ¢v¢® 1 ÃQ´k¢Õ§Sßvs¢Q¢v¢® 1 g¢¿y ÃSæÃg¢¢æi¢¢ Õ? ¢v¢jo¢Ã•U—o¢¢Õj¢ ? ¢v¢ç¢¿y Ãvs¢i¢¢ Ã? s¢Ãvg¢¢gk¢ƒÕp¢•g¢° Ãk¢SŒvg¢¢g¢¿y K“¢æ Ã? à ¢ Õs¢æÃQ K“ ÃAU— k¢ƒÕs¢¢æa¢g¢¿y K™“Ãg¢ ? ¢Õc¢¢Ãg¢¢ K™“Õg¢ ÃAp¢† •s¢Õv¢∞•ë°y Ã? s¢¢»Ã_Qæs¢¢ Ã? vp¢ Õs¢v¢Õc¢»j¢¢p¢y ? Ãh¢¢ K“¢æ Õs¢æÃQ p¢Õg¢ ? ¢Ãm¢n¢≠Õs¢y ÃAp¢† •s¢Õv¢∞Õëp¢»Õg¢ ? ¢Ãm¢n¢≠Õs¢y p¢Õ•Q s¢¢ ÃQi¢æ p¢Õ•Q Ãs¢¢ j¢y p¢¢æ Ã? vp¢¢Õip¢Xu¢° k¢ÃSo¢æ sÕp¢¢æo¢ç¢¿y v¢¢æ Ã? †_¢ Õs¢æÃQ p¢Õ•Q Ãs¢¢ j¢ s¢æÕQyy nAsadeeya sUktam translation R’g vEda 10.129 (also a part of the yajurvEda and the udakashAnti) At first was neither Being nor Nonbeing. -
Introduction to Vedic Knowledge
Introduction to Vedic Knowledge first volume: The Study of Vedic Scriptures Along History by Parama Karuna Devi Copyright © 2012 Parama Karuna Devi All rights reserved. ISBN-10: 1482500361 ISBN-13: 978-1482500363 published by Jagannatha Vallabha Research Center PAVAN House, Siddha Mahavira patana, Puri 752002 Orissa Web presence: http://www.jagannathavallabha.com http://www.facebook.com/ParamaKarunaDevi http://jagannathavallabhavedicresearch.wordpress.com/ The Perception of Vedic Culture in Western History This publication originates from the need to present in a simple, clear, objective and exhaustive way, the basic information about the original Vedic knowledge, that in the course of the centuries has often been confused by colonialist propaganda, through the writings of indologists belonging to the euro-centric Christian academic system (that were bent on refuting and demolishing the vedic scriptures rather than presenting them in a positive way) and through the cultural superimposition suffered by sincere students who only had access to very indirect material, already carefully chosen and filtered by professors or commentators that were afflicted by negative prejudice. It was pope Onorius IV (1286-1287) who inaugurated in the West the study of oriental languages and precisely Hebrew, Greek and Arabic. He had studied at the University of Paris before entering the diplomatic career at the service of pope Clement IV (1265-1268), who sent him to celebrate the crowning of Charles d'Anjou as King of Sicily. After becoming pope, Onorius introduced in the University of Paris the new curriculum (Studia linguarum) aimed at building the languistic knowledge required to understand the original texts of Parama Karuna Devi the Old and New Testament and the Coranic texts, that were the theological, ethical and philosophical foundations of the scholars which in those times were not subject to the Church of Rome: Jews, orthodox Christians and Muslims. -
The Transformation of the Self in Mahayana Buddhism
The Transformation of the Self in Mahayana Buddhism A Theoretical Study Kurethara S. Bose Religious EXPERIENCE AT the ultimate level, it is often said, leads to a radical transformation of the self. The union with the Supreme Being, Brahman, in the Upanishads, and nirvana in Buddhism correspond to a fundamental and radical change in the way the self apprehends itself and the world. Tao in Taoism, Brahman in the Upanishads, and nir vana in Buddhism embody absolute knowledge, the true form of the self and the world. The realization of Brahman and nirvana is the tran scendence of the false understanding of the self and the world, and the realization of the true nature of the self and the world. Once the self at tains true knowledge it overcomes bondage and suffering, which afflict mundane existence, and achieves total freedom. Self and its existential condition are transformed as the conception of the self and the world are transformed. One of the most distinctive features of man is that he is a conscious being. Thought provides the basic framework by which human beings define and apprehend the world and the nature of the self. The form of thought determines the form of conceptual systems, and the form of conceptual systems shapes the form of individual and social action. Knowledge, founded upon thought, gives form, order and meaning to individual expressions. The nature of the self is defined by the concep tion of the self. For the conception of the self determines its expres sions—expressions which define the self. * A shorter version of this study was presented at the annual meeting of the Society for the Scientific Study of Religion at Washington, D.C., November 5-8, 1992. -
The Upanishads: an Introduction
The Upanishads – An introduction What are they? 1 When were the Upanishads composed? 4 Who were the authors? 7 Where were the Upanishads taught? 11 How were the Upanishads learned? 14 What are the Upanishads for? 17 What are they? The Upanishads are ancient texts, which record the foundation of Hindu thought. They are the final part of the Vedas, the part that is concerned with pure knowledge. The word ‘veda’ means ‘knowledge’; and the Up- anishads are sometimes described as ‘vedanta’, which means the ‘culmi- nation of knowledge’. The Vedas start out as mythical and ritual texts. They tell stories about various gods; and they prescribe rituals for making use of the gods’ di- vine powers, to attain prosperity and other objectives in the world. But, at the end of the Vedas, the Upanishads leave all cosmology and all applied knowledge behind. It is not their basic concern to describe the world, nor to achieve the various objects that people desire. Their basic concern is philosophical. In a very brief and uncompromising way, they ask questions about knowledge itself. They are not satisfied with all the descriptions and the pictures that we build on top of our knowledge. Beneath this show of pictures and descriptions, they want to find out just what we really know. And they go on to ask what happiness is; beneath all the desired objects through which we pursue happiness, or run away from it. Unfortunately, such philosophical questioning is often thought to be very complicated and unfamiliar. It is thought to take one far away from ordinary life, through a highly technical and convoluted process of learn- ing, into mystifying conclusions that can only be understood in high- flown and rarefied states of experience.