DOCSLIB.ORG

Butea Monosperma Lamk .Taub)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Butea Monosperma Lamk .Taub) INTERNATIONAL AYURVEDIC MEDICAL JOURNAL International Ayurvedic Medical Journal (October-November 2016) 1(1) 101-106 LITERATURE REVIEW OF PALASH (BUTEA MONOSPERMA LAMK .TAUB) Pravina Wanjari1 Deogade Meena2 Daf Sunil3 Published online: 16 November, 2016 © International Ayurvedic Medical Journal, India 2016 ABSTRACT The Palash (Butea monosperma Lamk.Taub.) belonging to family Fabaceae is used for therapeutic uses since ancient time. Most of the regions of India, it is used for worship of god as well as in many festivals. Pa- lash is pungent (katu), bitter (tikta) and astringent (kashay) in taste (Rasa), and its vipaka is katu and veerya is ushna. It alleviates kapha and vata doshas, but aggravates the pitta doshas. The flowers of Palash are bitter (tikta), pungent (katu) and astringent (kashay) in test (Rasa), madhur vipaka and sheeta veerya. So it alleviates pitta and kapha dosha and vata doshas. In literature it is found that Palash is useful in many diseases like Trishna (Thrust), Atisara (Diarrhoea), Pradara (leucorrhea), Jwara (fever), Charmarog (Skin diseases), Asti- banga (Fracture), Vatarakta (gout), Kushta (Leprosy), Apasmara (epilepsy), Prameha (Diabetic). There has been worldwide renewal of interest in herbal system of medicines. Palash (Butea monosperma (Lamk.)Taub) has been widely used in the traditional Indian medical system of ‘Ayurveda’ for the treatment of a variety of ailments. It is very essentials to have a proper documentation of such useful medicinal plants. In this review an attempt to compile and document information from literature on Palash. Keywords: Palash (Butea monosperma Lamk.Taub.), Therapeutic uses, Palash flowers INTRODUCTION Palash (Butea monosperma Lamk.Taub)[1], It is the most important plant for Yajna (ri- is medium-sized deciduous tree, 10-15 meters high tual) according to Vedic literature. belonging to the family Fabaceae, is found through- In India, in most of the regions it used in out India. There are four type of Palash viz. Rakta worship of god. In many festivals it is used in differ- (red), Pita (yellow), Shweta (white) and Nila (blue) ent way. According to an ancient science of life i.e. as mentioned by Narahari in Raj Nighantu[2]. Out of Ayurveda, there is always scientific theory behind above varieties, Shweta and Nila are seldom availa- celebrating any festivals and Aacharyas have scien- ble and Pita is rare. As Pita variety becomes endan- tific view for using any drug as medicine. The use of gered the abundantly available Rakta variety is used Rakta Palash flowers used for ‘Holi’, i.e. festival of commonly in medicines and it is called as flame of colour in India. The thought behind it was that, the the forest [3]. colour prepared from flowers is natural, good for Pravina Wanjari1 Deogade Meena2 Daf Sunil3 skin and has no any adverse effect. Though there is PG Scholar 1 Associate Professor2, Department of Dravya- an evidence of the uses of Palash since ancient time guna Vigyan, MGACH & RC, Salod (H), Wardha (M.S.), its review was chosen for study. 3 Medical officer (Kalmeshwar), Nagpur, Maharashtra, Drug review of Palash India 1. Historical Aspects: Email: [email protected] Pravina Wanjari IAMJ (October-November 2016) 1(1) 101-106 Review Of Palash The references of Palash tree are found in Vedic lite- of Bramha, therefore this tree is most important ratures. It is mentioned in Vedic literature that Pa- among all vanaspati . lash i.e. the god of fire. tree is a form of ‘Agnidevta’ 2. Samhita Era:- The dry stem of Palash was used to make sacred fire [4]. Since old ages this plant is used for ritual process Charak Samhita: In Caraka Samhita, Palash is not [13] in all ways. In Telanagana, these flowers are special- described in Mahakasaya . But it is mentioned in ly used in the worship of lord Shiva on occasion of Sutra, Chikitsa, and Siddhi sthana for treating the Shivratri. In Kerala, this is called as Plasu and Cha- diseases like Arsha, Atisar, etc. by the only name mata. Chamata is the vernacular version of Sanskrit Palash in Charak Samhita. [Table no.1] word Samidha, small pieces of wood that is used for Sushrut Samhita: In Susruta Samhita, Palash is de- Agnihotra or fire ritual. In Theravada Buddism, it is scribed in Rodhradi, Muskakadi, Ambasthadi and said to have used as the tree for achieved enlighten- Nyagrodhadi Gana [14].[Table no.2] ment or Bodhi by second lord Buddha. As per histo- ry of Palash forests, dhak forests covered much of Kashypa Samhita:In this Samhita kwath of Palash the doab area between the Ganges and Yamuna, but is used to give mukti from ‘Sheetaputana grah’ for these were cleared for agriculture in the early 19th kids. century as the English East Company increased tax Ashtang Hridaya: In Astanga Hridaya, Palash is demands on the peasants [5]. mentioned in Rodhradi, Muskakadi, Ambasthadi and [15] Nirukti-पलाश: Nyagrodhadi Gana . In Astanga Sangraha, Pa- [6] lash is mentioned in Rodhradi, Muskakadi, Ambas- । thadi and Nyagrodhadi Gana [16]. Referances found Palash, ‘the tree having beautiful and useful leaves’. in Chikitsa sthana-2/43- Raktapitta, Chikitsa stha- [7] Vyutpatti- कम॔णः। na9/68- Atisar. Chakradutta: He has told utility of Palash same as The Sanskrit word ‘Palash’ literally means looks like a flesh or blood. [8] Aacharya Charak but he used Kimshuk as its syn- 2.Vedic Era:- onym. Palash is also mentioned in Cikitsagranthas The reference of Palash is found in Vedic literature. like Gadanigraha, Bhaishajya Ratnavali and Bhava- The use of Palash is common in Vedic period not prakasha Samhita. only to treat diseases but also in routine life and in 4. Nighantu Era: holy rituals also. Samidha of this plant was used at In Nighantu, many drugs have been described in de- that time for different Homa and Yadnyas [9]. Ac- tail by giving different synonyms and their proper- ties and uses. The synonyms of Palash which are cording to ‘Kaushik Sutra’, Palasha is Medhajanan. found in most of the Nighantu are Brahmavriksha, Keshav told it was ‘Sarvaroga Bheshaja’and it was also used in Krimi Roga [10]. In Rigveda, the de- Kimshuka, Parna, Yajniya, Raktapuspa, Samidvara scription of Palash is found by synonym i.e. Kim- and Vatapotha etc. Many of the Nighantu have de- shuk (Synonym of Palash) found on sukta 85 of ad- scribed the properties of Palash. i. e., the Rasa of hyaya 7 of mandal 10. This synonym is given for Palash as ‘tikta and kashaya’, Virya ushna but Palash because of its attractive color of the flowers flower of Palash is ‘sheet’in nature. The fruit is lag- [11]. In Athervaveda, the reference of Palash is found hu, ushna and used in Prameha, Arsha, Krmi and in the contex of wound healing. Here the synonym Vatakaphaja rogas, according to Bhavaprakash Nig- [17] Parna is used for it [12] . In Upanishad, importance hantu . While in Nighantu Adarsh, the rasa of and description of Palash has been described. In this Palash is katu, tikta, kasaya, virya- ushna, vipaka – [18] ancient text the flower of Palash described beauti- katu, Doshaghnta- Kaphavatanasaka . fully. It is mentioned that the flower looks like flesh Palash in Nighnatu because of its red color. In this tree there is the seat IAMJ: October- November, 2106 www.iamj.in Page 102 Pravina Wanjari IAMJ (October-November 2016) 1(1) 101-106 Review Of Palash 1) Raj nighnatu- Palash flowers and beeja are men- neha -Seeds are oily, Samidvara -Describing its tioned in Raj nighantu in Karviryadivarga for Kush- usefulness in rituals as samidha, Krumighna- Paci- tha and Pama (skin diseases) fies krimi 2) Bhavaprakash nighnatu- Palash Flowers and Vernacular names of Palash [24] Beeja in Vatadi varga as Krumighna and Kushtha English-Flame of forest, Bastard teak, Hindi -Dhak, 3) Dhanvantari nighnatu -Navpatra in Aamradi var- Palas, Assamese-Palash, Bengali-Palas, Palash ga for Pliha, Gulma, Grahani, Arsha and Beeja in Gaccha, Gujarati-Khakara, Khakda, Khakhado, Aamardi varga as Krumighna Khakhar, Khakar, Kesuda, Kannada-Muttagamara, 4) Shodhal nighnatu -Kanda in Amradi varga as Ra- Muttug, Muttulu, Konkani-Palash, Malayalam- sayan and Beeja in Amradi as Krumighna Plasu, Pilacham, Palashin, Palash, Marathi-Palas, 5) Madanpal nighantu- Flowers in Vatadi varga as Oriya-Porasur, Punjabi-Chichara, Dhak, Palas, Grahi and Beeja in Vatadi varga as Kru- Sanskrit- Palash, Kimshuk, Vakrapushpa, mighna[Table no.3] Bhramavruksha, Raktapushpa,Tamil-Palashmaram, 5. Modern Era:- Chamata,Telugu-Modugai, Paladu, Chettu, Bihari- 1) Indian Material Medica [19] -The author of this Faras, Paras, Kashmiri-Dhak,Urdu-Dhak, Tesu book has mentioned vernacular names and chemical Botanical classification [25] constituents of this drug. Flowers are indicated in Kingdom - Plantae (plants) many diseases. Subkingdom - Angiosperms 2) Data base on medicinal plants used in Ayurve- Superdivision - Eudicots da Vol I [20]-Detail explanation regarding Palash Division - Rosids plant has been given such as family, classical text, Order - Fabales vernacular names, morphology, useful parts, along Family - Fabaceae with pharmacognosy, chemical constituents, phar- Genus - Butea macological activity, toxicology and therapeutic Species - B.monosperma evaluation is explained. Properties (Rasapanchak)[26] 3) Medicinal plants quality standards of Indian [21] Flower -Ras -Tikta, Katu, Kashay ,Guna -Laghu, medicinal plants -Description regarding plant is Singdha ,Veerya Sheet, Vipaka -Madhur Doshagh- given and also all types of phytochemical tests are – explained in details. nata -Kaphapittashamaka Bark, Leaf, Seed, Gum –Rasa-Katu, Tikta, Kashay, 4) The Ayurvedic Pharmacopeia of India [22]-It Guna-Laghu, Ruksha ,Veerya-Ushna Vipaka –Katu, includes pharmacopeial standard of Palash. Scien- Doshaghnata- Kaphavatashamak tific data on Palash is available in this text. Karyakarana meemamsa [27] [23] 5) Indian Medicinal Plants -Palash is mentioned Palash is pungent (katu), bitter (tikta) and astringent in this book including sanskit meaning, paryay, (kashay) in taste (Rasa), pungent in the post diges- properties, and uses of Palash.
Load more

Recommended publications
  • The Prajna Paramita Heart Sutra (2Nd Edition)
    TheThe PrajnaPrajna ParamitaParamita HeartHeart SutraSutra Translated by Tripitaka Master Hsuan Tsang Commentary by Grand Master T'an Hsu English Translation by Ven. Master Lok To Second Edition 2000 HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. The Prajna Paramita Heart Sutra Translated from Sanskrit into Chinese By Tripitaka Master Hsuan Tsang Commentary By Grand Master T’an Hsu Translated Into English By Venerable Dharma Master Lok To Edited by K’un Li, Shih and Dr. Frank G. French Sutra Translation Committee of the United States and Canada New York – San Francisco – Toronto 2000 First published 1995 Second Edition 2000 Sutra Translation Committee of the United States and Canada Dharma Master Lok To, Director 2611 Davidson Ave. Bronx, New York 10468 (USA) Tel. (718) 584-0621 2 Other Works by the Committee: 1. The Buddhist Liturgy 2. The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows 3. The Dharma of Mind Transmission 4. The Practice of Bodhisattva Dharma 5. An Exhortation to Be Alert to the Dharma 6. A Composition Urging the Generation of the Bodhi Mind 7. Practice and Attain Sudden Enlightenment 8. Pure Land Buddhism: Dialogues with Ancient Masters 9. Pure-Land Zen, Zen Pure-Land 10. Pure Land of the Patriarchs 11. Horizontal Escape: Pure Land Buddhism in Theory & Practice. 12. Mind Transmission Seals 13. The Prajna Paramita Heart Sutra 14. Pure Land, Pure Mind 15. Bouddhisme, Sagesse et Foi 16. Entering the Tao of Sudden Enlightenment 17. The Direct Approach to Buddhadharma 18.
    [Show full text]
  • Jain Tattvas and Philosophy of Karma - by Pravin K
    Read part 1 here Jain Tattvas and Philosophy of Karma - By Pravin K. Shah Asrava (Cause of the influx of karma) Asrava is the cause, which leads to the influx of good and evil karma which leads to the bondage of the soul. Asrava may be described as an attraction in the soul toward sense objects. The following are causes of Asrava or influx of good and evil karma: Mithyatva - Ignorance Avirati - Lack of self-restraint Pramada* - Unawareness or unmindfulness Kasaya - Passions like anger, conceit, deceit, and lust Yoga - Activities of mind, speech, and body *Some Jain literature mention only four causes of Asrava. They include Pramad in the category of Kasaya. Bandha (Bondage of karma) Bandha is the attachment of karmic matter (karma pudgala) to the soul. The soul has had this karmic matter bondage from eternity because of its own ignorance. This karmic body is known as the karmana body or causal body or karma. The karmic matter is a particular type of matter which is attracted to the soul because of soul's ignorance, lack of self-restraint, passions, unmindfulness, activities of body, mind, and speech. The soul, which is covered by karmic matter, continues acquiring new karma from the universe and exhausting old karma into the universe through the above-mentioned actions at every moment. Because of this continual process of acquiring and exhausting karma particles, the soul has to pass through the cycles of births and deaths and experiencing pleasure and pain. So under normal circumstances, the soul can not attain freedom from karma and hence liberation.
    [Show full text]
  • The Fundamentals of Meditation Practice
    This e-book has been downloaded form www.holybooks.com: http://www.holybooks.com/fundamentals-of-meditation-practice/ The Fundamentals of Meditation Practice by Ting Chen Translated by Dharma Master Lok To Edited by Sam Landberg & Dr. Frank G. French 2 Transfer-of-Merit Vow (Parinamana) For All Donors May all the merit and grace gained from adorning Buddha’s Pure Land, from loving our parents, from serving our country and from respecting all sen- tient beings be transformed and transferred for the benefit and salvation of all suffering sentient be- ings on the three evil paths. Furthermore, may we who read and hear this Buddhadharma and, there- after, generate our Bodhi Minds be reborn, at the end of our lives, in the Pure Land. Acknowledgments We respectfully acknowledge the assistance, support and cooperation of the following advisors, without whom this book could not have been produced: Dayi Shi; Chuanbai Shi; Dr. John Chen; Amado Li; Cherry Li; Hoi-Sang Yu; Tsai Ping Chiang; Vera Man; Way Zen; Jack Lin; Tony Aromando; and Ling Wang. They are all to be thanked for editing and clarifying the text, sharpening the translation and preparing the manuscript for publication. Their devotion to and concentration on the completion of this project, on a voluntary basis, are highly appreciated. 3 Contents • Translator’s Introduction...................... 5 • The Foundation of Meditation Practice.. 9 • The Levels of Buddhist Discipline......... 16 • Preparing For Meditation...................... 19 • Regulating The Mind............................ 56 • Counting The Breath............................ 74 • Varieties of Ch’an................................ 81 • Glossary............................................... 89 4 Translator’s Introduction | content | next | Originally, one’s own mind and nature are pure, and there is nothing to accept and nothing to refuse; there is neither existence nor non-existence; there is only clear understanding without attachment and with no dwelling.
    [Show full text]
  • Living Systems in Jainism: a Scientific Study
    Living Systems in Jainism: A Scientific Study Narayan Lal Kachhara Kundakunda Jñānapīṭha, Indore i Living Systems in Jainism: A Scientific Study Author : Narayan Lal Kachhara, 55, Ravindra Nagar, Udaipur - 313003 [email protected] © Author ISBN: : 81-86933–62-X First Edition : 2018 Price : Rs. 350/- $ 10.00/- Publisher : Kundakunda Jñānapīṭha 584, M.G. Road, Tukoganj Indore – 452 001, India 0731 – 2545421, 2545744 [email protected] Financial support : Manohardevi Punamchand Kachhara Charitable Trust, Udaipur Printed at : Payorite Print Media Pvt. Ltd. Udaipur ii Dedicated to My son Raju Whose departure proved a turning point in my life That changed the course from Professionalism to spiritualism iii Publisher’s Note Sacred books written or compiled by Jain Acharyas are the rich source of knowledge. These texts and the commentaries written by later Acharyas are now being studied by monks and scholars in various contexts. These sources provide us guidelines and directions for meaningful living, searching the purpose of life and knowing the nature and its interactions with the living beings. The religious texts are studied from the following points of views: 1. Spiritual. The texts were primarily composed for giving the human beings the knowledge for making spiritual progress ultimately leading to the state of permanent bliss. 2. History. The texts provide historical information about the ancient period. 3. Culture and art. The texts contain information on culture and art of those times. 4. Science. The texts contain a treasure of knowledge about the realities of nature and its interaction with the life of living beings. This branch of knowledge earlier studied as philosophy is now known as science.
    [Show full text]
  • Bhakti Yoga: Understanding Bhakti Through Rasa Sentiment
    LMU/LLS Theses and Dissertations 2016 Bhakti Yoga: Understanding Bhakti Through Rasa Sentiment Johanna Bennett Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/etd Part of the Education Commons, and the Religion Commons Recommended Citation Bennett, Johanna, "Bhakti Yoga: Understanding Bhakti Through Rasa Sentiment" (2016). LMU/LLS Theses and Dissertations. 780. https://digitalcommons.lmu.edu/etd/780 This Thesis is brought to you for free and open access by Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in LMU/LLS Theses and Dissertations by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. "! Bhakti Yoga: Understanding Bhakti Through Rasa Sentiment by Johanna Bennett A thesis presented to the Faculty of the Department of Yoga Studies Loyola Marymount University In partial fulfillment of the Requirements for the Degree Masters of Arts in Yoga Studies 2016 #! TABLE OF CONTENTS INTRODUCTION 3! CHAPTER ONE - BHĀVA AND RASA 15! EMOTION 15! BHĀVA 17! RASA 19! RASA BHĀVA - RASA THEORY 21! CHAPTER TWO - BHAKTI 28! BHAKTI AS DEFINITION AND MOVEMENT IN CONTEXT 28! THE BHĀGAVATA PURĀṆA 33! THE GĪTAGOVINDA BY JAYADEVA – KṚṢṆA FROM RADHA’S PERSPECTIVE 37! BASIC EXPRESSIONS, QUALITIES, AND CHARACTERISTICS OF A BHAKTA 39! 2 MODES, 4 TYPES, AND 9 FORMS OF BHAKTI 46! THE GAUḌĪYA SAMPRADĀYA, CAITANYA, THE GOSVĀMINS, RŪPA
    [Show full text]
  • The Concept of Self in Indian Philosophy
    The Concept of Self in Indian Philosophy Thesis submitted for the Degree of Doctor of Philosophy (Arts) in Philosophy under the University of North Bengal By Debajani N ath Boromera, Dhubri, Assam. Under the Supervision of Dr.. (Mrs) Bhaswati Bhattacharya Chakrabarti Rtd. Professor of Philosophy Department of Philosophy University of North Bengal India 2013 272024 06JUN28B Preface Perhaps the most important topic discussed by the Indian philosophers is the concept of self. As the summum-bonum of Indian philosophy is the molcya or liberation of the self, the doctrines of self occupy a large portion philosophy. This dissertation is a humble attempt concept of self as found in Ciirviik.a, Bauddha, Jaina, Siimkhya-Yoga, Nyiiya­ Vaise$ika, _Mfmiirhsii and Vedanta schools. present work is a humble attempt to highlight two philosophical problems the concept of self It is well known to the Hindu tradition that after the death an individual, a called sriidhha perfonned by family recommendation the Smrti texts or Hindu Law. However, some this rituaL An effort has been made in this on this issue to argue favour of such ceremony. Apart from these, a humble attempt has been made to make a critical and comparative analysis between the Hindu concept of self with the Christian concept of selL Jk6v'w-~ ;\Jet!h (Debajani Nath) Date: 11. 01.13. Acknowledgement Working on this research project has been a wonderful and an unforgettable experience for me. At the end of my thesis it is a pleasant task to express my gratitude all those who contributed many ways to the successfhl "'"-''"'''"'L""'"~'V'U.
    [Show full text]
  • THE MEHER MESSAGE [Vol
    THE MEHER MESSAGE [Vol. II ] June, 1930 [ No. 6] An Avatar Meher Baba Trust eBook July 2020 All words of Meher Baba copyright © Avatar Meher Baba Perpetual Public Charitable Trust Ahmednagar, India Source: The Meher Message THE MEHERASHRAM INSTITUTE ARANGAON AHMEDNAGAR Proprietor and Editor.—Kaikhushru Jamshedji Dastur M.A., LL.B. eBooks at the Avatar Meher Baba Trust Web Site The Avatar Meher Baba Trust's eBooks aspire to be textually exact though non-facsimile reproductions of published books, journals and articles. With the consent of the copyright holders, these online editions are being made available through the Avatar Meher Baba Trust's web site, for the research needs of Meher Baba's lovers and the general public around the world. Again, the eBooks reproduce the text, though not the exact visual likeness, of the original publications. They have been created through a process of scanning the original pages, running these scans through optical character recognition (OCR) software, reflowing the new text, and proofreading it. Except in rare cases where we specify otherwise, the texts that you will find here correspond, page for page, with those of the original publications: in other words, page citations reliably correspond to those of the source books. But in other respects-such as lineation and font- the page designs differ. Our purpose is to provide digital texts that are more readily downloadable and searchable than photo facsimile images of the originals would have been. Moreover, they are often much more readable, especially in the case of older books, whose discoloration and deteriorated condition often makes them partly illegible.
    [Show full text]
  • 118 Satua I Sangging Lobangkara Dalam Tradisi
    SOSHUM JURNAL SOSIAL DAN HUMANIORA, VOL. 7, NO. 1, MARET 2017 SATUA I SANGGING LOBANGKARA DALAM TRADISI NYASTRA I Gde Agus Darma Putra Program Studi Pendidikan Bahasa dan Sastra Agama Institut Hindu Dharma Negeri Denpasar Jl. Kenyeri No.57, Sumerta Kaja, Denpasar Tim., Kota Denpasar, Bali 80236 e-mail: [email protected] Hp: 082247546678 ABSTRAK. Makalah ini berisi analisis karya sastra yang disebut Satua. Satua tersebut dilihat berdasarkan konsep nyastra. Nyastra adalah cara meresepsi teks melalui tiga tahap yaitu wirama, wirasa dan wiraga. Satua yang dipilih dalam makalah ini adalah satua I Sangging Lobangkara. Pemilihan tersebut didasarkan pada pertimbangan bahwa teks I Sangging Lobangkara menceritakan sosok yang bisa mewakili eksistensi manusia dalam perspektif filosofis, terutama Hinduisme. Pembacaan satua I Sangging Lobangkara pada tahapan wirama dan wirasa menghasilkan keterbacaan teks yang koheren, persilangan pikiran serta penerjemahan bahasa dan tanda-tanda. Penokohan dalam satua I Sangging Lobangkara dilakukan dengan tekhnik campuran yakni perpaduan antara tekhnik analitik dan dramatik. Proses wiraga menghasilkan makna universal sesuai dengan hasil bacaan pembaca. Hasil pembacaan dipadukan dengan interteks menunjukkan bahwa I Sangging Lobangkara adalah cerminan manusia beserta sifat-sifatnya. Sifat manusia adalah papa, dan dalam satua I Sangging Lobangkara dituturkan cara pembebasan dari sifat tersebut melalui kisah perjalanan tokoh I Sangging Lobangkara. Kisah perjalanan yang dimaksud dibagi menjadi tiga yakni pertama petualangan ke hutan, petualangan ke laut, terakhir ialah mengetahui hakikat langit dan tidak kembali. KATA KUNCI: Satua I Sangging Lobangkara dan Nyastra STORY OF I SANGGING LOBANGKARA IN NYASTRA TRADITION Abstract. This paper contains an analysis of literary called Satua. The Satua are seen based on the concept of nyastra.
    [Show full text]
  • M.A. in Philosophy
    M.A. in Philosophy 6 Department of Philosophy - University of Mumbai 7 do M.A. by papers shall be admitted only at the beginning of the academic year which begins in the month of June.Applications are open for M.A. by Research throughout the year. However the admissionprocess will take place after the interview and Entrance / Faculty change test as per the guidelines of the University ofMumbai. M.A. IN PHILOSOPHY (BYPAPERS) As per the CBCS guidelines the first two semesters have four core papers in each semester. There are five electives that a student must chose within each basket in papers IX X XI XII XIII. In semester IV there is one paper to be chosen under the ability M.A. PROGRAMME enhancement course (XIV) and one under the interdisciplinary course (XV) plus a dissertation(XVI). GENERAL GUIDELINES FOR M.A. PROGRAMME M.A. IN PHILOSOPHY WITH SPECIALIZATION (BYPAPERS) IN C.B.C.S. Specialization Papers BUDDHISM JAINISM YOGA Paper IX Buddhism Jaina Metaphysics Samkhya Metaphysics and Metaphysics ELIGIBILITY: A. Graduates of the University of Mumbai or of any recognized University, equivalent to this University are eligible for direct admission to the M.A. Course in Philosophy Paper X Nagarjuna Acharya Kundakunda Sri Aurobindo as long as candidates have graduated with at least two papers inPhilosophy. OR Swami Vivekananda: B. Graduates in the faculties other than the faculty of arts and graduates in the subject four schools of Yoga. other than philosophy seeking admission to the M.A. degree course by papers/ research are required to appear for the entrance test conducted by thedepartment.
    [Show full text]
  • Avalon Woodroffe Serpent Power.Pdf
    DOVER BOOKS ON EASTERN PHILOSOPHY AND RELIGION The M ystery-Religions, S. A n g u s. (23124-0) $3.95 Tantra of the G reat Liberation, Arthur Avalon. (20150-3) $7.50 Shakti and Shakta, Arthur Avalon. (23645-5) $7.95 Y o g a : A Scientific Evaluation, Kovoor Т. B e h a n a n . (20505-3) $4.00 The Egyptian Book of the Dead, E.A. W allis Budge. (21866-X) $6.95 An Egyptian Hieroglyphic Dictionary, E. A. Wallis Budge. (23615-3, 23616-1) Two-volume set $24.00 Egyptian Magic, E.A. W allis Budge. (22681-6) $4.00 The Gods of the Egyptians, E.A. Wallis Budge. (22055-9, 22056-7) T w o - volume set $20.00 Osiris and the Egyptian Resurrection, E.A. Wallis Budge. (22780-4, 22781-2) Two-volume set $13.50 Confucian Analects, G reat Learning, and the Doctrine of the Mean, Confucius. (22746-4) $6.00 Christian and O riental Philosophy of A rt, Ananda K. Coomaraswamy. (20378-6) $3.00 Myths of the Hindus and Buddhists, Ananda K. Coomaraswamy and Sister Nivedita. (21759-0) $5.50 Buddhist M ahayana Texts, E.B. C o w ell, F. Max Muller and J. T a k a k u su . (22093-1) $6.50 A strology and Religion among the Greeks and Romans, Franz Cumont. (20581-9) $2.75 The M ysteries of M ithra, Franz Cumont. (20323-9) $4.00 The O riental Religions in Roman Paganism, Franz Cumont. (20321-2) $4.50 M agic and M ystery in Tibet, Alexandra David-Neel.
    [Show full text]
  • 5.Zen Is Eternal Life
    Zen is Eternal Life Zen is Eternal Life by RÜSHI P.T.N.H. JIYU-KENNETT Formerly published as Selling Water by the River SHASTA ABBEY PRESS, MOUNT SHASTA, CALIFORNIA 96067 Third Edition—1987 Fourth Edition—1999 © 1999 Shasta Abbey. All rights reserved. No part of this book may be reproduced in any form except for brief excerpts for purposes of review without written permission from Shasta Abbey, 3724 Summit Drive, Mt. Shasta, CA 96067-9102; (530) 926-4208. Originally published in 1972 as Selling Water by the River. Second edition published in 1976 as Zen is Eternal Life. Front cover: The author meditating in the Meditation Hall at Dai Hon Zan Sájiji. Back cover: The author sweeping leaves in the grounds of Dai Hon Zan Sájiji. Frontispiece: The author after her Dharma Transmission ceremony. She received Dharma Transmission from the Very Reverend Kohá Keidá Chisan Zenji, Chief Abbot of Dai Hon Zan Sájiji and Archbishop of Sátá Zen of the Kantá Plains. Printed in the United States of America. ISBN 0-930066-20-0 Library of Congress Catalog Card Number: 99-072819 The TransIndic font used to print this work is available from Linguist’s Software, Inc., PO Box 580, Edmonds, WA 98020Ð0580 USA tel (425) 775Ð1130 To my master, the Very Reverend Kohá Keidá Chisan Zenji, late Chief Abbot of Sájiji and Archbishop of the Kantá Plains. CONTENTS. Preface to the First Edition xi Preface to the Third Edition xvi Preface to the Fourth Edition xvii Book One. The Stem of the Lotus. Chapter 1 History of the Buddha According to Zen Belief 3 Chapter 2 Basic Original Doctrines Essential to Zen 8 Chapter 3 Growth of Zen from Basic Hinayana Doctrine 14 Chapter 4 The Necessity of Zazen or Meditation Practice 23 Chapter 5 The Necessity of Understanding the Heart of Avalokitesvara 36 Chapter 6 Activity in the Heart of Samantabhadra 46 Chapter 7 The Heart of Manjusri 54 Chapter 8 What are Káans? 66 Chapter 9 Apostolic Succession 73 Book Two.
    [Show full text]
  • Narasimha Chintana Collection of Articles About Narasimha Conforming to Tattvavada
    V 1.0 Narasimha Chintana Collection of articles about Narasimha conforming to Tattvavada तदि्ाकरः । जयत्यसमत ज्ञान ुिशक्ततपयोननध ः ॥ﴂहोखिलाज्ञानमतध्ाﴂ नरस Srikanth Shenoy Narasimha Jayanthi, Manmatha Samvatsara 5/2/2015 TABLE OF CONTENTS 1. The need to know about Narasimha ............................................................................................................................. 4 Narasimha as destroyer of sins and obstacles ............................................................................................................... 4 Narasimha as destroyer of fear .................................................................................................................................... 5 Narasimha as giver of knowledge ................................................................................................................................. 5 Many Narasimhas in many places................................................................................................................................. 6 2. Narasimha Praadurbhava ............................................................................................................................................ 7 Narasimha appears from pillar ..................................................................................................................................... 7 Hiranyakashipu attacks Narasimha ............................................................................................................................... 8 Narasimha
    [Show full text]