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Astro-Vision Lifesign Horoscope Panchanga Predictions
Astro-Vision LifeSign Horoscope Panchanga Predictions Name : Deepmala [Female] Om Sri During Dakshinayana period; with Jupiter in Mithuna rasi and Saturn in Dhanu rasi; on 1989 July 19 Wednesday ( Astrological Day of Birth ) at 20 Ghati (Nazhika) 45 Vinazhika After sunset; in Third Pada of Star Shravana; Krishnapaksha Dwitheeya Thidhi, Taitila Karana and Preethi Nithya Yoga; with Moon in Makara rasi and Mithuna Navamsa; in Mithuna Lagna and Beginning Drekkana; the Girl is born. Weekday : Wednesday ( You are born on Thursday before sunrise. As per astrology, the day starts at sunrise and thus Wednesday is the astrological day of birth. ) Birth on a Wednesday indicates that you will show interest in higher intellectual pursuits. You value your freedom. You show respect to elders. Birth Star : Shravana You are a woman who uses her skills to make a good living. You recognize that it is only by your hard work that you can get ahead. Your family will be either incapable of or unable to support you in your youth. You will have to make your way in the world through your own efforts. However, marriage should be enjoyable for you. You will probably have a mate who understands your needs and does his best to accommodate them. You will have a happy life. You spend a lot of money and you tend to spend money to make other people happy. But do not be disappointed if those you help do not respond warmly enough. Stay away from convincing sales-people. You will be keenly interested in getting to the bottom of any situation. -
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. -
Ćaramaśloka (Bhagawadgita 18.66) Jako Tajemnica Śriwisznuicka W Mumukszuppadi Pilleja Lokaćarji
Wratislaviensium Studia Classica olim Classica Wratislaviensia VI–VII (XXXVII–XXXVIII) Wrocław 2017–2018 JACEK WoźniAK Uniwersytet Warszawski ĆarAMAśLOKA (BHAGAWADGITA 18.66) JAKO TAJEMNICA śRIWISZNUICKA W MumuKSZUPPADI PILLEJA LOKAĆARJI Pillej Lokaćarja (Piḷḷai Ulakāccāriyār/Lōkācāriyar, sanskr. Lokācārya; XIII/ XIV w.1), śriwisznuicki aćarja, czyli nauczyciel i jednocześnie przywódca religijny, był wybitnym filozofem i teologiem, głównym reprezentantem szkoły południo- wej tego odłamu wisznuizmu. Podział śriwisznuizmu na dwie szkoły, północną (vaṭakalai) i południową (teṉkalai), zaznaczył się po około dwóch wiekach od jego ukonstytuowania przez Ramanudźę (Irāmāṉujar; sanskr. Rāmānuja; 1017–1137), choć do ostatecznego rozłamu doszło dopiero około XVII lub XVIII w. (Mumme 1997: 80)2. Pillej Lokaćarja stoi na czele sukcesji aćarjów (kuruparamparai, sanskr. guruparampara) południowej linii tego nurtu, która powstała i rozwijała się pod wpływem jego nauk3. Pillej Lokaćarja jest autorem licznych prac filozoficzno-teologicznych, głównie w tamilskim maniprawalam. W sumie przypisuje się mu autorstwo 18 dzieł (w tym dwóch skomponowanych z własnym bratem Alahijamanawalapperumalem Najana- rem (Aḻakiyamaṇavāḷapperumāḷ Nāyaṉār), który również był aćarją śriwisznuickim) 1 Okres jego życia jest różnie datowany, np. 1205–1311 (Mumme 1987: 14) lub 1213–1327 (Appadurai 1983: 78). 2 Srilata Raman (2007: 10) przesuwa datę ostatecznego rozłamu śriwisznuizmu na XIX wiek; Steven P. Hopkins (2003: 31) mówi o wieku XVIII i XIX. 3 Rozłam śriwisznuizmu nastąpił -
Esoteric Astrology
INTRODUCTION TO ESOTERIC ASTROLOGY BEPIN BEHARI MADHURI BEHARI SAGAR PUBLICATIONS 72, Janpath, Ved Mansions NEW DELHI - 110001 SevenReasons WHY PEOPLE ARE ATTRACTED TO THE BOOK 1. It introduces in English Literature Esoteric Hindu Astrology. 2. Latent potentials of each individual are revealed in it astrologically and orientations neededto overcome personal difficulties indicated in every case. 3. Basic principles of astrology are discuused in a way that even lay readersenjoy reading it while deeper students find in it much to ponder over. 4. Astrological grandeur of sacred scriptures are presented from a new angle. 5. The mysteries of symbols are unveiled and deeper insight in astrological predictions basedon them made possible. 6. The book suggestsa synthesis between predictive astrology, remedial measuresand yogic discipline suited to every individual. 7. Even abstrusesubjects like Ascendants, Planets and Nakshatras are discussedin a non-technical language which even a beginner can master. About the Book The knowledge of esoteric side of astrology given in the book enables the reader to urderstand some of the rare revelations of ancient sagesand scriptures. This study shows the unanimity of world religions on basic approaches to life-problems. It synthesizes the wisdom of the world religions and the knowledge of astrological principles in under:;tanding and solving some of the deeper problems of life. Part r of the book introduces the readerto occult natureof astrology, implications of physical death and the significance of the Heavenly Man. In subsequentdiscussions,the natureof man asrevealedby his Ascendant, Sign and planets are given in such a manner that the reader is benefited by new revelations about himself. -
Astrology Raja Yoga Combinations ABSTRACT
Research Paper Volume : 5 | Issue : 2 | February 2016 • ISSN No 2277 - 8179 Astrology KEYWORDS : Maharajayogas, Akhan- Raja Yoga Combinations dasambrajya Yoga, Kendra Trikon Raj Yoga,DharmaKarmadhipathiyoga, Sreena- tha Yoga, Neechabangaraja Yoga, Adhiyo- ga, Mahapurusha Yoga,Vipareetharajayoga S.Rajasekhar Research Scholar-Astrology, PRIST University Dr.P A Subramanian PhD(San), PhD(Astro)- Prof.HOD-Sanskrit & Astrology, PRIST University, Thanjavur. ABSTRACT :- Raja Yoga means royal union. It is formed by association of planets and the houses they rule. Raja Yoga is formed by a planet of a Kendra house together with a planet of a triconal house.The Kendra houses (1,4,7,10) are the houses of manifestation and the triconal, houses (1,5,9) are the houses of purpose of dharma. The first house serve as both. When planets are combined with both action and purpose, Raja Yoga will manifest. Raja Yoga means royal union. It is formed by association of plan- Birth chart of MahathmaGandi ets and the houses they rule. Raja Yoga is formed by a planet of a Kendra house together with a planet of a triconal house.The Guru Kendra houses (1,4,7,10) are the houses of manifestation and the Chandra triconal, houses (1,5,9) are the houses of purpose of dharma. The Rahu first house serve as both. When planets are combined with both Grahanila/ action and purpose, Raja Yoga will manifest. Kethu Amsakam Lag Types of Raja Yogas Suk 1) Kendra Trikon Raj Yoga Sani Kuj When lagna lord has a relation with lord of Kendra or trik- Budha ens, then this is known as kendra-Triken Raj Yoga. -
(Yoga-Vedanta-Dictionary) Sanskrit - Deutsch
Glossar A - Y (Yoga-Vedanta-Dictionary) sanskrit - deutsch Ausstrahlung Brahmans; eines der beiden Avaran Saktis, die mithilfe von Abhanavarana Aparoksha Jnana beseitigt wurden. Abhasa Reflexion, Erscheinung, Anschein, nicht wahr. Abhasam Effekt Abhasamatra nur im Namen die Doktrin, die besagt, dass die ganze Schöpfung eine Reflexion der Abhasavada absoluten Wirklichkeit ist. Abhati es leuchtet, scheint Worauf das eigene Selbst meditiert und in worin es sich versenkt hat, Abhava d.h. das Nichts, als wäre es jeglicher Qualität, Begrenzung beraubt; Abwesenheit; Nicht-Existenz; Negation. Abhavamatra von negativem Charakter Abhavana der Nicht-Gedanke Eine Sache, die in Wirklichkeit nicht existieren kann, z.B.: das Horn Abhavapadartha eines Hasen, der Sohn einer unfruchtbaren Frau Abhavarupavrtti Die Funktion des Denkens an nicht existierende Dinge Abhayadana Geschenk (die Gnade) der Furchtlosigkeit Abhayam Furchtlosigkeit Abheda Nicht-Unterscheidung; Nicht-Verschiedenartigkeit das reine Ego, das sich selbst mit Brahman oder dem Absoluten Abheda-ahamkara identifiziert höchste Hingabe, die in der Vereinigung des Angebeteten und des Abheda-bhakti Anbeters gipfelt; Hingabe ohne das Gefühl von Dualität Abhedabhava der Sinn, der Nicht-Trennbarkeit Abheda-buddhi der Bhuddi, der die Einheit bewahrt ständiges Denken an die Identität der Seele mit Brahman; ungeteiltes Abheda-caitanya Bewusstsein Kenntnis über die Identität des Individuums mit dem Absoluten (Atman Abheda-jnana und Brahman) Abhigamana sich dem Tempel nähern Abhijna Richtung; Wahrnehmung bzw. Erinnerung durch das Gedächtnis Abhijna Jnana Erkenntnis durch Wahrnehmung Abhimana Egoismus; Identifikation mit dem Körper Abhimani Jemand, der egoistische Gefühle hegt Abhinaya Kontrolle; Training; Disziplin Abhinivesa an das irdische Leben hängen; Lebenswille Abhivimana identisch mit sich selbst; ein Beiname des unbegrenzten Sein Abhivyakta offenbart Abhokta Griesgram Abhyantara innerlich Abhyasa Wiederholung bzw. -
Vichara Sagara
A Treatise in Advaita Philosophy By Sri Vasudeva Brahmendra Saraswathi Swamigal VOLUME 13 Chapter 4 Teaching to the Uttama Adhikari S. No. Topics Title 52 Avarta 199 – 218 - The illumination of “I-thought” [i] Index S. No. Title Page No. V Chapter 4 : 160) Topic 202 2005 161) Topic 203 2027 162) Topic 204 2045 163) Topic 205 2054 164) Topic 206 2056 165) Topic 207 2058 166) Topic 208 2063 167) Topic 209 2067 168) Topic 210 2072 169) Topic 211 2086 170) Topic 212 2099 171) Topic 213 2109 172) Topic 214 2138 173) Topic 215 2178 [ii] Wave for Uttama Adhikari (Qualified Student) Topic 202 : • Based on this discussion Nishchaladasa wants to analyse Advaita epistemology – what happens when we gain any knowledge? • How ignorance is removed? • How unknown object gets revealed? • What is concealment by ignorance? • How concealment goes away and object revealed is concealed? • What is the mechanism? • Vedant sara, Panchadasi – Vritti Vyapti, Phala Vyapti. 2005 • Sapta Avastaha – borrowed from Panchadasi. • Agyanam, Avarnam,… • Knowledge of object : Vishaya Jnanam – Mechanism. • Revealation of Anatma – external object. • What is role of Vritti – Relevant thought required for pot, cloth Jnanam… • Vritti Pratibimbita Chidabasa important. Role of Thought Consciousness reflected in the thought - Vritti Vyapti - Chidabasa - Phala Vyapti • Will require Punah Punah Sravanam. • Fundamental principles for understanding revised vedanta. 2006 Before origination of world 2 things / principles existed Brahman Maya (Tattwa Bodha) - Chaianya Svarupam - Moola Avidya - Mere Chaitanyam can’t create - Ajnanam world - Sad Asat Vilakshanam - Chaitanyam not Karyam or - Mithya Karanam. - Sat / Asat Vilakshanam not existent category, or nonexistent category. -
Causality in the Nyāya-Vaiśeṣika School Author(S): Bimal Krishna Matilal Source: Philosophy East and West, Vol
Causality in the Nyāya-Vaiśeṣika School Author(s): Bimal Krishna Matilal Source: Philosophy East and West, Vol. 25, No. 1, The Problems of Causation: East and West (Jan., 1975), pp. 41-48 Published by: University of Hawai'i Press Stable URL: http://www.jstor.org/stable/1398431 . Accessed: 06/08/2013 15:58 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to Philosophy East and West. http://www.jstor.org This content downloaded from 130.65.109.155 on Tue, 6 Aug 2013 15:58:49 PM All use subject to JSTOR Terms and Conditions Bimal Krishna Matilal Causality in the Nyaya-Vai.esika school Causality implies a host of philosophic problems which are pertinent to different branches of philosophical studies. My aim here is, however, a modest one. While explaining the notion of cause as it was understood by different philosophical schools of classical India, I shall try to show that (a) concern for the notion of causation was taken more seriously in some Indian philosoph- ical schools than it had been in some of their Western counterparts, and (b) that the meaning of 'cause' (karana) is much wider in Indian philosophy than it is in the West. -
Page - 1 Astro-Vision Yoga Report Panchanga Predictions
Page - 1 Astro-Vision Yoga Report Panchanga Predictions Name : Dharmendra [Male ] Om Sri During Dakshinayana period; with Jupiter in Vrischika rasi and Saturn in Kumbha rasi; on 1935 December 7 Saturday ( Astrological Day of Birth ) at 31 Ghati (Nazhika) 30 Vinazhika After sunset; in Fourth Pada of Star Bharani; Suklapaksha Thrayodasi Thidhi, Taitila Karana and Siva Nithya Yoga; with Moon in Mesha rasi and Vrischika Navamsa; in Vrischika Lagna and Beginning Drekkana; the Boy is born. Weekday : Saturday ( You are born on Sunday before sunrise. As per astrology, the day starts at sunrise and thus Saturday is the astrological day of birth. ) Birth on a Saturday indicates that you may prefer to stay inactive until circumstances force you step forward. You enjoy delay tactics. You have to control your tendency to gossip. You cannot afford to spend as lavishly as you would like to. You tend to be emotional and sensitive in nature. Birth Star : Bharani Even in youth, you believe in living your life by your own rules. Yet you will try to avoid causing others concern or worry on your behalf. However you are still prone to discussing your disappointments. You have the capacity to intuitively grasp difficult concepts. Therefore, you will do well in the field of education. You have a deep appreciation of many subjects. Your devotion to duty will help you both in employment and in trade. Remember, however, that you may have to face serious obstacles, and unwanted competition. Despite the temptations, you will not act against your conscience. But since you do not go out of the way to please others, you cannot expect others to go out of their way for you. -
LH 1373] OCTOBER 2015 Sub
[LH 1373] OCTOBER 2015 Sub. Code: 1373 THIRD PROFESSIONAL B.A.M.S. DEGREE EXAMINATION PAPER III – SWASTHAVRITTA AND YOGA - I Q.P. Code : 641373 Time: Three Hours Maximum: 100 marks Answer ALL Questions I. Essay Questions: (2 x 15 = 30) 1. Write in detail about Dinacharya and its importance. 2. Write in detail about Ashtanga Yoga. II. Write notes on: (10 x 5 = 50) 1. Write a short note on Physical Dimension of Health. 2. Write a short note on Greeshma Ritu Charya. 3. Write about Ashta Ahara Vidhi Vidhana. 4. Write about Composition and Pasteurization of Milk. 5. Write the Nirukti, Relation Between Nidra and Health and Types of Nidra. 6. Write a short note on Relation between Yoga and Ayurveda. 7. Write about Procedure and Benefits of Surya Namaskara. 8. Write about Different Types of Kumbaka. 9. Write about different types, importance and therapeutic effects of Upavasa Chikitsa. 10. Write about the Procedure, Indications, Benefits and Effects of Surya Kirana Sevana (Sun bath). III. Short Answers on: (10 x 2 = 20) 1. Write about Chaya, Prakopa, Prasama of Doshas in Different Ritus. 2. Write the Importance of Sadvritta. 3. Define Balanced Diet. 4. Write about Hamsodaka. 5. Write about Pureesha Vega Dharana and its Chikitsa. 6. Write about Benefits of Shavasana. 7. Write about Different types of Neti. 8. Indications of Mud Bath. 9. Write about Visrama Chikitsa Upayoga. 10. Enumerate Pancha Kosha. ******* [LI 1373] APRIL 2016 Sub.Code :1373 THIRD PROFESSIONAL B.A.M.S. DEGREE EXAMINATION PAPER III – SWASTHAVRITTA AND YOGA –- I Q.P. Code : 641373 Time: Three Hours Maximum : 100 Marks I. -
Copyright © 2001-2015, Indastro.Com [email protected], Tel: +91 11 2465 4365 Dear ABC
Copyright © 2001-2015, indastro.com http://www.indastro.com, [email protected], Tel: +91 11 2465 4365 Dear ABC, THANKS FOR CHOOSING http://www.indastro.com/ We have been providing astrology consultation and advice on true vedic principles on the internet since 2000 and serviced over a million customers with our free and premium services. We have prepared Career Report with Adhi Yoga_2yr_Readings: 1) What is Adhi Yoga? If benefic planets [Jupiter, Venus and well associated Mercury] are situated in the 6th, 7th and 8th houses from Moon, the combination goes under the name of Adhi Yoga. Even if these planets are present in two of these houses or even in only one house [instead of being in the three houses as mentioned above], Adhi Yoga is still valid but to a reduced degree. With Adhi yoga, the person will be polite and trust worthy, will have an enjoyable and happy life, surrounded by luxuries and affluence, will defeat competition and will be healthy and live a long life. 2) Whether this Yoga appears in your natal chart: In your birth chart, only Jupiter is posited in the 6th house from Moon while the 7th or 8th houses from Moon are occupied by strong malefics. Hence Adhi Yoga is not present in your birth chart. 3) When is Adhi Yoga formed in transit? Adhi yoga can also be formed when the above defined conditions are met in full during transit of planets and this can give similar good effects but such effects may be slightly lesser in degree and will be effective during the currency of the applicable transit. -
The Ocean of Inquiry a Neglected Classic of Late Advaita Vedānta A
The Ocean of Inquiry A Neglected Classic of Late Advaita Vedānta A dissertation presented by Michael S. Allen to The Committee on the Study of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of The Study of Religion Harvard University Cambridge, Massachusetts April 2013 ! © 2013 Michael S. Allen All rights reserved. ! Dissertation Advisor: Professor Parimal G. Patil Michael S. Allen The Ocean of Inquiry: A Neglected Classic of Late Advaita Vedānta Abstract The Ocean of Inquiry is a vernacular compendium of Advaita Vedānta, one of the most influential traditions of South Asian religion and philosophy, especially in modern times. Its author, Niścaldās (ca. 1791 – 1863), was a classically trained pandit and a sādhu of the Dādū Panth. His work was widely read in the nineteenth and early twentieth centuries, both in its Hindi original and in regional translations: Vivekananda once referred to it as the most influential book in India. Surprisingly, however, The Ocean of Inquiry remains virtually unknown to Western scholars; even specialists in Hinduism have rarely heard of it. This dissertation aims to draw attention both to Niścaldās’s work and to the broader genre of vernacular Vedānta; it also calls into question the notion that late Advaita Vedānta represents a period of intellectual decline. Part I provides a historical and textual overview of The Ocean of Inquiry, arguing that Niścaldās’s work should be situated within what might be termed “Greater Advaita Vedānta,” or Advaita Vedānta as it was disseminated outside the received canon of Sanskrit philosophical works.