Sanjaya Said -- Duryodhana, After Viewing the Forces of Pandavas
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Kriya-Yoga" in the Youpi-Sutra
ON THE "KRIYA-YOGA" IN THE YOUPI-SUTRA By Shingen TAKAGI The Yogasutra (YS.) defines that yoga is suppression of the activity of mind in its beginning. The Yogabhasya (YBh.) by Vyasa, the oldest (1) commentary on this sutra says "yoga is concentration (samadhi)". Now- here in the sutra itself yoga is not used as a synonym of samadhi. On the other hand, Nyayasutra (NS.) 4, 2, 38 says of "the practice of a spe- cial kind of concentration" in connection with realizing the cognition of truth, and also NS. 4, 2, 42 says that the practice of yoga should be done in a quiet places such as forest, a natural cave, or river side. According NS. 4, 2, 46, the atman can be purified through abstention (yama), obser- vance (niyama), through yoga and the means of internal exercise. It can be surmised that the author of NS. also used the two terms samadhi and yoga as synonyms, since it speaks of a special kind of concentration on one hand, and practice of yoga on the other. In the Nyayabhasya (NBh. ed. NS. 4, 2, 46), the author says that the method of interior exercise should be understood by the Yogasastra, enumerating austerity (tapas), regulation of breath (pranayama), withdrawal of the senses (pratyahara), contem- plation (dhyana) and fixed-attention (dharana). He gives the practice of yoga (yogacara) as another method. It seems, through NS. 4, 2, 46 as mentioned above, that Vatsyayana regarded yama, niyama, tapas, prana- yama, pratyahara, dhyana, dharana and yogacara as the eight aids to the yoga. -
Universal Mythology: Stories
Universal Mythology: Stories That Circle The World Lydia L. This installation is about mythology and the commonalities that occur between cultures across the world. According to folklorist Alan Dundes, myths are sacred narratives that explain the evolution of the world and humanity. He defines the sacred narratives as “a story that serves to define the fundamental worldview of a culture by explaining aspects of the natural world, and delineating the psychological and social practices and ideals of a society.” Stories explain how and why the world works and I want to understand the connections in these distant mythologies by exploring their existence and theories that surround them. This painting illustrates the connection between separate cultures through their polytheistic mythologies. It features twelve deities, each from a different mythology/religion. By including these gods, I have allowed for a diversified group of cultures while highlighting characters whose traits consistently appear in many mythologies. It has the Celtic supreme god, Dagda; the Norse trickster god, Loki; the Japanese moon god, Tsukuyomi; the Aztec sun god, Huitzilopochtli; the Incan nature goddess, Pachamama; the Egyptian water goddess, Tefnut; the Polynesian fire goddess, Mahuika; the Inuit hunting goddess, Arnakuagsak; the Greek fate goddesses, the Moirai: Clotho, Lachesis, and Atropos; the Yoruba love goddess, Oshun; the Chinese war god, Chiyou; and the Hindu death god, Yama. The painting was made with acrylic paint on mirror. Connection is an important element in my art, and I incorporate this by using the mirror to bring the audience into the piece, allowing them to see their reflection within the parting of the clouds, whilst viewing the piece. -
Yudhishthira's Wisdom Is an Ancient Story
Yudhishthira's wisdom is an ancient story. Which is a part of Mahabharata, Indian greatest epic? Or it simply says a journey of five brothers in the jungle. Four levels parts for this text Literal comprehension, interpretation, critical thinking/ analysis, and assimilation are: Yudhishthira's wisdom Source: Mahabharata BBA|BBA-BI|BBA-TT|BHCM|BHM|BCIS|BHM Literal comprehension of this story The story ' Yudhishthira's wisdom ' has been taken from the greatest epic 'Mahabharata'. Once upon a time five Pandavas brother's were wondering in a forest to hunt a deer. But the deer in their sight disappeared suddenly. In the min time, they felt tiredness grew thirsty & they were unable to move ahead. They set under a tree & Yudhisthira's sent his eldest brother Sahadeva. To search for water but he didn't come for a long time. He sent his entire brother's one after the other gradually. However, none of them returned for a long time. Therefore, ultimately Yudhisthira's himself set out in search of his bother's following their footprints. After a short walk, he notices a beautiful pool. On its bank, his four brother's were lying either unconsciousness or death. Although viewing the events he was in stream distress & sorrow. Then he bent to drink water from the pool but an unknown voice warned him. Not to drink water from the pool before answering his questions. After listening carefully Yudhisthira's tactfully answered all questions of Yama(the god of justice & death). His four brothers were prostrate on the ground due to their disobedience to the voice of Yama. -
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. -
Topic 5. the Nature of Jiva and Isvara. 1. Both Are Reflections. the Reflection of Consciousness in Maya Which Is Indescribable As Real Or Unreal Is Isvara
Topic 5. The nature of jiva and isvara. 1. Both are reflections. The reflection of consciousness in maya which is indescribable as real or unreal is Isvara. The reflection of consciousness in the infinite number of limited parts of maya, which have avarana and vikshepasakti and which are known as avidya is jiva. The part of maya with both avarana and vikshepa sakti is avidya. This is the view of Prakatarthakara. 2. Mulaprakriti is maya when it is predominantly pure sattva not overcome by rajas and tamas and it is avidya when it is impure sattva subordinated by rajas and tamas. The reflection in maya is Isvara and the reflection in avidya is jiva. This is the view of Swami Vidyaranya in Tattvaviveka, chapter 1 of Panchadasi. 3. Mulaprakriti itself with vikshepasakti being predominant is maya and is the upadhi of Isvara. With avarana sakti being predominent, mulaprakriti is avidya and it is the upadhi of jiva. Because of this, jiva has the experience of being ignorant, but not Isvara. This is the view of some. 4. Samkshepasariraka view—The reflection of consciousness in avidya is Isvara and the reflection in the mind is jiva. In the above views in which Isvara and jiva are reflections, the bimba (prototype) is pure consciousness (Brahman ) which is attained by the liberated. 5. Chitradipa view: Giving up the threefold aspect of Brahman as pure consciousness, Isvara, and jiva, a fourfold aspect is postulated. The reflection in ajnana tinged with the vasanas in the minds of all living beings, which is dependent on Brahman is Isvara. -
Lecture 2: Vivekananda and Vedanta Philosophy the Meaning of “Vedanta”
Lecture 2: Vivekananda and Vedanta Philosophy The meaning of “vedanta” The word vedanta can be split into two: veda and anta and literally means “end of the Vedas”. Veda is derived from the root word vid which means “to know”. ‘Vedanta’ should be taken to mean the distilling of the philosophy of the Vedas and the Upanishads into its essential components. The Himalayan range of Upanishadic thought must be catalogued and classified so that we can comprehend it. Vivekananda’s view of Vedanta Just as the word ‘science’ does not refer to a specific subject, but rather to a method of understanding the physical world, Vivekananda views Vedanta as a method to understand both the internal world of the mind and consciousness and the external world of matter. Thus, Vedanta includes science and all forms of human creative endeavor that represent attempts to comprehend infinity in its manifold forms. Six systems of philosophy Nyaya, vaisesika, Samkhya, yoga, purva mimamsa and Vedanta. These translate as: logical realism, realistic pluralism, evolutionary dualism, disciplined meditation, preliminary interpretation of the Vedas, and synthesis of the Vedas, respectively. The systems correspond to the sutra period ranging from 200 CE to 600 CE. Early 19th century translations by European Indologists such as Max Muller had a Judeo- Christian coloring. The three schools of Vedanta Vedanta itself is divided into three schools: dvaita, visistadvaita, and advaita, corresponding to dualism, qualified dualism and non-dualism. The expansion of these schools belongs to the scholarly period: 600 CE to 1700 CE. The principal exponents of these schools were Shankara (advaita), Ramanuja (visistadvaita), and Madhva (dvaita). -
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras. -
Dvaita Vs. Advaita
> Subject: dvaita vs advaita > I have a very basic question to this very learned group. could someone please > tell us what exactly does dvaita and advaitha mean. kanaka One of the central questions concerning Vedanta philosophers is the relationship of the individual self to the Absolute or Supreme Self. The sole purpose for this question is to determine the nature of contemplative meditation and to determine whether moksha, the state of release, is something worth seeking. The Dvaita school, inaugurated by Madhvacharya (Ananda Tirtha), argues that there is an inherent and absolute five-fold difference in Reality -- between one soul and another, between the soul and God, between God and matter, between the soul and matter, and between matter and matter. These differences are not only individuations, but also inherent qualitative differences, i.e., in its essentially pure state, one individual self is _not_ equal to another in status, but only in genus. Therefore, there are inherently female jIvas, inherently male jIvas, brahmin jIvas, non-brahmin jIvas, and this differentiation exists even in liberation. Consequently, any sort of unity, whether it be mystical or ontological, between the individual self and God is impossible in Dvaita. Hence the term ``Dvaita'' or ``dualism''. Liberation consists of experiencing one's essential nature in parama padam as a reflection of God's glory. Such liberation is achieved through bhakti or loving devotion. The Advaita school, represented in its classical and most powerful form by Sankaracharya, argues that only the Absolute Self exists, _and_ all else is false. The universe and our existence as individuals is not _unreal_, mind you, but a false imposition on a real substrate, the non-dual, undifferentiated principle of consciousness. -
21. Ramanuja Nutrandhadhi
AmudhanAr’s IrAmAnusa nUtranthAthi Annotated Commentary in English By: "sampradAya prachAra dhurantharar" SrIrangam SrI V. MAdhavakkaNNan Our Sincere Thanks to the following for their contributions to this ebook: Images contribution: Ramanuja Dasargal at www.pbase.com/svami Neduntheru Sri Mukund Srinivasan eBook assembly: sadagopan.org Smt. Kala Lakshminarayanan CONTENTS TITLE PAGE Introduction 1 Paasuram 1 3 Paasuram 2 7 Paasuram 3 10 Paasuram 4 13 Paasuram 5 15 Paasuram 6 17 Paasuram 7 19 Paasuram 8 25 Paasuram 9 28 sadagopan.org Paasuram 10 30 Paasuram 11 33 Paasuram 12 38 Paasuram 13 42 Paasuram 14 45 Paasuram 15 51 Paasuram 16 52 Paasuram 17 57 Paasuram 18 59 Paasuram 19 62 Paasuram 20 65 Paasuram 21 68 Paasuram 22 71 Paasuram 23 74 Paasuram 24 76 Paasuram 25 78 Paasuram 26 81 Paasuram 27 83 CONTENTS CONT’D. TITLE PAGE Paasuram 28 85 Paasuram 29 88 Paasuram 30 90 Paasuram 31 93 Paasuram 32 95 Paasuram 33 97 Paasuram 34 100 Paasuram 35 102 Paasuram 36 105 Paasuram 37 109 Paasuram 38 112 Paasuram 39 115 Paasuram 40 117 Paasuram 41 122 sadagopan.org Paasuram 42 125 Paasuram 43 128 Paasuram 44 134 Paasuram 45 137 Paasuram 46 139 Paasuram 47 144 Paasuram 48 147 Paasuram 49 150 Paasuram 50 153 Paasuram 51 156 Paasuram 52 160 Paasuram 53 162 Paasuram 54 165 CONTENTS CONT’D. TITLE PAGE Paasuram 55 168 Paasuram 56 171 Paasuram 57 174 Paasuram 58 177 Paasuram 59 181 Paasuram 60 184 Paasuram 61 186 Paasuram 62 189 Paasuram 63 192 sadagopan.org Paasuram 64 194 Paasuram 65 197 Paasuram 66 200 Paasuram 67 203 Paasuram 68 207 Paasuram 69 210 Paasuram -
A Comprehensive Guide by Jack Watts and Conner Reynolds Texts
A Comprehensive Guide By Jack Watts and Conner Reynolds Texts: Mahabharata ● Written by Vyasa ● Its plot centers on the power struggle between the Kaurava and Pandava princes. They fight the Kurukshetra War for the throne of Hastinapura, the kingdom ruled by the Kuru clan. ● As per legend, Vyasa dictates it to Ganesha, who writes it down ● Divided into 18 parvas and 100 subparvas ● The Mahabharata is told in the form of a frame tale. Janamejaya, an ancestor of the Pandavas, is told the tale of his ancestors while he is performing a snake sacrifice ● The Genealogy of the Kuru clan ○ King Shantanu is an ancestor of Kuru and is the first king mentioned ○ He marries the goddess Ganga and has the son Bhishma ○ He then wishes to marry Satyavati, the daughter of a fisherman ○ However, Satyavati’s father will only let her marry Shantanu on one condition: Shantanu must promise that any sons of Satyavati will rule Hastinapura ○ To help his father be able to marry Satyavati, Bhishma renounces his claim to the throne and takes a vow of celibacy ○ Satyavati had married Parashara and had a son with him, Vyasa ○ Now she marries Shantanu and has another two sons, Chitrangada and Vichitravirya ○ Shantanu dies, and Chitrangada becomes king ○ Chitrangada lives a short and uneventful life, and then dies, making Vichitravirya king ○ The King of Kasi puts his three daughters up for marriage (A swayamvara), but he does not invite Vichitravirya as a possible suitor ○ Bhishma, to arrange a marriage for Vichitravirya, abducts the three daughters of Kasi: Amba, -
Vishvarupadarsana Yoga (Vision of the Divine Cosmic Form)
Vishvarupadarsana Yoga (Vision of the Divine Cosmic form) 55 Verses Index S. No. Title Page No. 1. Introduction 1 2. Verse 1 5 3. Verse 2 15 4. Verse 3 19 5. Verse 4 22 6. Verse 6 28 7. Verse 7 31 8. Verse 8 33 9. Verse 9 34 10. Verse 10 36 11. Verse 11 40 12. Verse 12 42 13. Verse 13 43 14. Verse 14 45 15. Verse 15 47 16. Verse 16 50 17. Verse 17 53 18. Verse 18 58 19. Verse 19 68 S. No. Title Page No. 20. Verse 20 72 21. Verse 21 79 22. Verse 22 81 23. Verse 23 84 24. Verse 24 87 25. Verse 25 89 26. Verse 26 93 27. Verse 27 95 28. Verse 28 & 29 97 29. Verse 30 102 30. Verse 31 106 31. Verse 32 112 32. Verse 33 116 33. Verse 34 120 34. Verse 35 125 35. Verse 36 132 36. Verse 37 139 37. Verse 38 147 38. Verse 39 154 39. Verse 40 157 S. No. Title Page No. 40. Verse 41 161 41. Verse 42 168 42. Verse 43 175 43. Verse 44 184 44. Verse 45 187 45. Verse 46 190 46. Verse 47 192 47. Verse 48 196 48. Verse 49 200 49. Verse 50 204 50. Verse 51 206 51. Verse 52 208 52. Verse 53 210 53. Verse 54 212 54. Verse 55 216 CHAPTER - 11 Introduction : - All Vibhutis in form of Manifestations / Glories in world enumerated in Chapter 10. Previous Description : - Each object in creation taken up and Bagawan said, I am essence of that object means, Bagawan is in each of them… Bagawan is in everything. -
Is the 'Desire' Desirable
IS THE ‘DESIRE’ DESIRABLE (SWAMI SHUDDHABODHANANDA SARASWATI) ……………Continued from previous issue Disciple: Yes guro, but if I am not impertinent, may I ask another question? Guru : Go ahead. Disciple: It is true that the desire is a produced entity whereas saguna-brahma or Isvara is the Creator. Therefore we are told that Bhagavan’s statement ‘I am kaama’ does not mean an equation in the form of ‘Isvara is equal to kaama’. But the sruti itself tells us in the form of an equation: ‘Sarvam Brahman’ (Everything is Brahman). Is there not a contradiction? Guru : My dear, both these statements are from two different standpoints. The statement from the Gita takes for granted the Isvara, jagat and everything that is there in it at the level of vyavahara to describe Isvara’s glories which are useful to mumukshus and devotees in their saadhanaa. But the sruti declarations such as sarvam Brahma’ is only to reveal the immanent (sarvavyapi) nature of Brahman as the basis (adhisthana) of the entire adhyasta jagat. The jagat has no independent existence apart from Brahman. Such sruti statements do not intend to confer the status of nirvikari (changeless) Brahman on the vikari (ever-changing) jagat. The samanadhikaranya (juxtaposition) ‘sarvam Brahma’ is used only for the sake of dissolving Creation (prapancha-pravilapanartham) (Br.Su.bh.1-3-1). The principle is: though the jagat is non-different (ananya)from Brahman on account of the cause-effect relation between the two, the true nature of jagat is Brahman but the true nature of Brahman is not jagat (Br.Su.bh.2-1-9).