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Prescribing Yoga to Supplement and Support Psychotherapy
12350-11_CH10-rev.qxd 1/11/11 11:55 AM Page 251 10 PRESCRIBING YOGA TO SUPPLEMENT AND SUPPORT PSYCHOTHERAPY VINCENT G. VALENTE AND ANTONIO MAROTTA As the flame of light in a windless place remains tranquil and free from agitation, likewise, the heart of the seeker of Self-Consciousness, attuned in Yoga, remains free from restlessness and tranquil. —The Bhagavad Gita The philosophy of yoga has been used for millennia to experience, examine, and explain the intricacies of the mind and the essence of the human psyche. The sage Patanjali, who compiled and codified the yoga teachings up to his time (500–200 BCE) in his epic work Yoga Darsana, defined yoga as a method used to still the fluctuations of the mind to reach the central reality of the true self (Iyengar, 1966). Patanjali’s teachings encour- age an intentional lifestyle of moderation and harmony by offering guidelines that involve moral and ethical standards of living, postural and breathing exercises, and various meditative modalities all used to cultivate spiritual growth and the evolution of consciousness. In the modern era, the ancient yoga philosophy has been revitalized and applied to enrich the quality of everyday life and has more recently been applied as a therapeutic intervention to bring relief to those experiencing Copyright American Psychological Association. Not for further distribution. physical and mental afflictions. For example, empirical research has demon- strated the benefits of yogic interventions in the treatment of depression and anxiety (Khumar, Kaur, & Kaur, 1993; Shapiro et al., 2007; Vinod, Vinod, & Khire, 1991; Woolery, Myers, Sternlieb, & Zeltzer, 2004), schizophrenia (Duraiswamy, Thirthalli, Nagendra, & Gangadhar, 2007), and alcohol depen- dence (Raina, Chakraborty, Basit, Samarth, & Singh, 2001). -
Universals : Studies in Indian Logic and Linguistics / J
UNIVERSALS Frits Staal UNIVERSALS Studies in Indian Logic and Linguistics The University of Chicago Press Chicago and London FRITS STAAL is professor of philosophy and South Asian languages at the University of California, Berkeley. THE UNIVERSITY OF CHICAGO PRESS, CHICAGO 60637 THE UNIVERSITY OF CHICAGO PRESS, LTD., LONDON © 1988 by Frits Staal All rights reserved. Published 1988 Printed in the United States of America 97 96 95 94 93 92 91 90 89 88 5 4 3 2 1 Library of Congress Cataloging in Publication Data Staal, Frits. Universals : studies in Indian logic and linguistics / J. Frits Staal. p. cm. Bibliography: p. Includes index. 1. Hindu logic. 2. Language and logic. 3. Universals (Philosophy) I. Title. BC25.S76 1988 87-23187 160'.954—dcl9 CIP ISBN 0-226-76999-2 (cloth); 0-226-77000-1 (paper) Contents Preface vii Introduction 1 1. Universals, Shadowy and Substantial 1 2. The Evidence from Indian Logic 12 3. The Evidence from Indian Linguistics 29 4. Seven Reviews 35 5. Conclusions 36 Bibliography 51 PART i INDIAN LOGIC 1. Correlations between Language and Logic in Indian Thought. 59 Bulletin of the School of Oriental and African Studies 23 (1960): 109-22 2. Formal Structures in Indian Logic. 73 Synthese: An International Quarterly for the Logical arid Psychological Study of the Foundations of Science 12 (1960): 279-86 3. Means of Formalization in Indian and Western Logic. 81 Proceedings of the XHth International Congress of Philosophy, Florence 10 (1960): 221-27 4. The Theory of Definition in Indian Logic. 88 Journal of the American Oriental Society 81 (1961): 122-26 5. -
Philosophy in Classical India the Proper Work of Reason
Philosophy in Classical India The proper work of reason Jonardon Ganeri London and New York 2Rationality, emptiness and the objective view 2.1 THOUGHT AND REALITY Is reality accessible to thought? Could it not be that there are limits on our cognitive capacities, and the way the world is, whatever that might be, is something beyond our powers of understanding? What there is in the world might extend beyond what we, in virtue of our natural cognitive endowment, have the capacity to form a conception of. The thesis is a radical form of scepticism. It is a scepticism about what we can conceive rather than about what we can know. Nagarjuna (c. AD 150), founder of the Madhyamaka school of Indian Buddhism, is a radical sceptic of this sort. Indeed, he is still more radical. His thesis is not merely that there may be aspects of reality beyond the reach of conception, but that thought entirely fails to reach reality. If there is a world, it is a world about which we can form no adequate conception. Moreover, since language expresses thought, it is a world about which we cannot speak. Where the reach of thought turns back, language turns back. The nature of things (dharmata) is, like nirvana, without origin and without decay. (MK 18.7) Not dependent on another, calm, not conceptualised by conception, not mentally constructed, not diverse – this is the mark of reality (tattva). (MK 18.9) This indeed is for Nagarjuna the true meaning of the Buddha’s teachings, a meaning so disruptive to common reason that the Buddha was reluctant to spell it out. -
How Chinmaya Mission Trains Leaders
e d u cati o N How Chinmaya Mission Trains Leaders The two-year Vedanta course at Sandeepany Sadhanalaya in Mumbai demands rigorous personal discipline, deep devotion and intense scriptural study Chinmaya Mission’s training program is practice. Here the acharyas (teachers) of no ordinary course of study. It is a 24/7 Chinmaya Mission are trained in a two-year commitment of body, mind and soul to an program which begins and ends on Ganesha immersive spiritual adventure. A recent Chathurti. A year later, a new course begins. graduate, Acharya Vivek, recounts his I was honored to join the 13th course, which extraordinary experience. commenced in 2005. I was born and raised in Niagara Falls, By Acharya Vivek, Canada, to devotees of Swami Tejomayanan- Chinmaya Mission da, the current head of Chinmaya Mission. I Niagara, Canada pursued all that any young Canadian would: ome great men try to improve the higher education, travelling, fancy posses- world by changing the outer settings sions. Like everyone else, I followed these of economic and societal conditions. pursuits for the sake of happiness. And like S A few greater men try to change the everyone else, happiness eluded me—time processes and the vision of the masses. The and time again. This was an intensely tiring very greatest achieve a complete and last- period of my life. ing transformation, one individual at a time. Relief came from a most unexpected That was Swami Chinmayananda’s vision source. I had learned that Swami Tejoma- when he created Sandeepany Sadhanalaya yananda himself was going to be the Resi- in 1963. -
Vol. 30, No.6 November/December 2019
Vol. 30, No.6 November/December 2019 A CHINMAYA MISSION SAN JOSE PUBLICATION MISSION STATEMENT To provide to individuals, from any background, the wisdom of Vedanta and practical means for spiritual growth and happiness, enabling them to become a positive contributor to the society. TheC particularhinmaya form that the L greatahari Lord took in the name of Sri Swami Tapovanam has dissolved, and he has gone back to merge into his own Nature. He has now become the Essence in each one of us. Wherever we find the glow of divine compassion, love, purity, and brilliance, there we see Sri Gurudev (Swami Tapovanji) with his ever-smiling face. He has left his sheaths. He has now become the Self in all of us. Ours is a great responsibility. It is not sufficient that only we ourselves evolve–we must learn to release him to visible expression everywhere. It is a glorious chance to take a sacred oath that we shall not rest contented until he is fulfilled. SWAMI CHINMAYANANDA from My Teacher, Swami Tapovanam CONTENTS Volume 30 No. 6 November/December 2019 From The Editors Desk . 2 Chinmaya Tej Editorial Staff . 2 We Stand as One Family . 3 The Glory of Saṁnāsa . 10 The Ethos of Spirituality . 13 Friends of Swami Chinmayananda . 20 Tapovan Prasad . 21 Chinmaya Study Groups . 22 Adult Classes at Sandeepany . 23 Shiva Abhisheka & Puja . 23 Bala Vihar/Yuva Kendra & Language Classes . 24 Gita Chanting Classes for Children . 25 Vedanta Study Groups - Adult Sessions . 26 Swaranjali Youth Choir . 28 BalViHar Magazine . 29 Community Outreach Program . 30 Receptivity . -
THEORY of AYURVEDA (An Overview)
THEORYTHEORY OFOF AYURVEDAAYURVEDA (An(An Overview)Overview) Dr Chakra Pany Sharma M. D. ( Ayu ), PhD ( Sch ) READER -PG MMM Govt Ayurveda College Udaipur -India Lord Brhama Lord Dhanvantari-The 313001 Father of Surgery Email: [email protected] [email protected] An Overview of Lake City Udaipur Fatehsagar Lake and Island Park Greenery in Rural Area Clouds over the Peak of Mountain Night Scenario of Fountain Park Introduction & Background Ayurveda (Devanagari : आयुवBद ) or Ayurvedic medicine is an ancient system of health care that is native to the Indian subcontinent . It is presently in daily use by millions of people in India , Nepal , Sri Lanka ,China , Tibet, and Pakistan . It is now in practice for health care in Europian countries. The word " Ayurveda " is a tatpurusha compound of the word āyus meaning "life" or "life principle", and the word veda , which refers to a system of "knowledge". Continued…………………….. According to Charaka Samhita , "life" itself is defined as the "combination of the body, sense organs, mind and soul, the factor responsible for preventing decay and death." According to this perspective, Ayurveda is concerned with measures to protect "ayus ", which includes healthy living along with therapeutic measures that relate to physical, mental, social and spiritual harmony. Continued…………………. Ayurvedavatarana (the "descent of Ayurveda ") Brahama Daksha Prajapati Indra Bharadwaj Bharadvaja in turn taught Ayurveda to a group of assembled sages, who then passed down different aspects of this knowledge to their students . Continued…………………. According to tradition, Ayurveda was first described in text form by Agnivesha , named - Agnivesh tantra . The book was later redacted by Charaka , and became known as the Charaka Samhit ā. -
†R¢ Gadùdhara Tattva
ALSO INSIDE: DAINYA THE SOURCE OF KNOWLEDGE ÇÄSTRIYA SÄDHU SAÌGA AND MORE... ÇRÉ GADÄDHARA TATTVA Dedicated to Äcärya Keçaré Nitya-Lélä-Praviñöa Oà Viñëupäda Añöottara-Çata Çré Çrémad Bhakti Prajïäna Keçava Gosvämé Mahäräja Founder Äcärya of Çré Gauòéya Vedänta Samiti He earnestly desired to re-institute the publication of all the magazines and journals which were being published during the manifest presence of Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda. Rays of The Harmonist CCONTENTSONTENTS THE JOURNAL OF ÇRÉ GAUÒÉYA VEDÄNTA SAMITI WINTER 2001 Editorial 3 Çré Gadädharañöakam Çré Svarüpa Dämodara Gosvämé 4 Dainya Çréla Bhaktivinoda Öhäkura 6 The Source of Knowledge Çréla Bhaktisiddhänta Sarasvaté Öhäkura 9 Surrender, Service and Dedication — All Done Through Çraddhä Çréla Bhakti Rakñaka Çrédhara Gosvämé Mahäräja 3 Çästriya Sädhu Saìga Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja 17 Bhagavänera Kathä Çréla Bhaktivedänta Svämé Mahäräja 21 The Splendor of Vraja at Navadvépa Çréla Bhaktivinoda Öhäkura 25 An Offering to Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja on his disappearance day Çré Çrémad Bhakti Pramoda Puré Gosvämé Mahäräja 26 Çré Rädhä Tattva Çréla Bhaktivedänta Vämana Gosvämé Mahäräja 28 Who Is A True Indian? Çréla Bhaktivedänta Trivikrama Mahäräja 33 Rays of The Harmonist is a bi-annual journal of Çré Gauòéya Vedänta Samiti The Subject Matter Expounded in Çrémad Bhägavatam Front cover: Çréla Bhaktivedänta Näräyaëa Mahäräja 36 Çré Çré Gour Gadädhara at Svänanda Sukhada Kuïja, Godrumadvépa, Nadéyä Çré Puruñottama-Vrata -
SRI RAMAKRISHNA and ṚTA by Swami Samarpanananda This Article Appeared in the June, 2009 Issue the Prabuddha Bharata
SRI RAMAKRISHNA AND ṚTA By Swami Samarpanananda This article appeared in the June, 2009 issue the Prabuddha Bharata. Swami Samarpanananda is stationed at the Ramakrishna Mission Vivekananda University at Belur Math, the headquarters of the Ramakrishna Order. Swami Vivekananda’s composition ‘Hymn to Sri Ramakrishna’, sung during evening prayers by thousands of devotees around the world, is special in many ways. It is a prayer that addresses the impersonal aspect of Sri Ramakrishna and, from the literary point of view, it is an acrostic poem in which the first syllables of every line, put together, form the powerful mantra oṁ namo bhagavate rāmakṛṣṇāya. In this article we shall discuss the first three words of the hymn: oṁ, hrīṁ, and ṛtam, with particular stress on the third one. These three words taken together give us an idea who and what Sri Ramakrishna is. Om is the mystic sound that represents God. The Vedas, Upanishads, Bhagavad Gita, Puranas, Tantras, and other scriptures of Hinduism unanimously accept Om as the symbol of the Supreme Godhead, the non-dual Brahman. For someone who has realized Brahman the best way to describe it is through mauna, silence; the next best way is through Om. This is the reason why almost every mantra of the Hindus pointing at God begins with Om. This mystic sound-symbol has also found acceptance in later religious movements of India, like Sikhism. There is a whole range of discussion on Om in many Upanishads, particularly in the Mandukya Upanishad, where this mystic sound is described as the key to creation and to spiritual realization. -
When Yogis Become Warriors—The Embodied Spirituality of Kal.Aripayattu
religions Article When Yogis Become Warriors—The Embodied Spirituality of Kal.aripayattu Maciej Karasinski-Sroka Department of Foreign Languages, Hainan University, Haikou 570208, China; [email protected] Abstract: This study examines the relationship between body and spirituality in kal.aripayattu (kal.arippayattu), a South Indian martial art that incorporates yogic techniques in its training regimen. The paper is based on ethnographic material gathered during my fieldwork in Kerala and interviews with practitioners of kal.aripayattu and members of the Nayar¯ clans. The Nayars¯ of Kerala created their own martial arts that were further developed in their family gymnasia (ka.lari). These ka.laris had their own training routines, initiations and patron deities. Ka.laris were not only training grounds, but temples consecrated with daily rituals and spiritual exercises performed in the presence of masters of the art called gurukkals. For gurukkals, the term ka.lari has a broader spectrum of meaning—it denotes the threefold system of Nayar¯ education: Hindu doctrines, physical training, and yogico-meditative exercises. This short article investigates selected aspects of embodied spirituality in kal.aripayattu and argues that body in kal.ari is not only trained but also textualized and ritualized. Keywords: kal.aripayattu; yoga; embodied spirituality 1. Introduction Ferrer(2008, p. 2) defines embodied spirituality as a philosophy that regards all Citation: Karasinski-Sroka, Maciej. dimensions of human beings –body, soul, spirit, and consciousness—as “equal partners in 2021. When Yogis Become bringing self, community, and world into a fuller alignment with the Mystery out of which Warriors—The Embodied Spirituality everything arises”. In other words, in embodied spirituality, the body is a key tool for of Kal.aripayattu. -