Full Text of "Indian Psychology Perception"

Total Page:16

File Type:pdf, Size:1020Kb

Full Text of Full text of "Indian Psychology Perception" http://www.archive.org/stream/indianpsychology014878mbp/indianpsych... Web Moving Images Texts Audio Software Patron Info About IA Projects Home American Libraries | Canadian Libraries | Universal Library | Community Texts | Project Gutenberg | Children's Library | Biodiversity Heritage Library | Additional Collections Search: Advanced Search Anonymous User (login or join us) Upload See other formats Full text of " Indian Psychology Perception " INDIAN PSYCHOLOGY PERCEPTION BY JADUNATH SINHA Professor of Philosophy, Meerat College LONDON KEGAN PAUL, TRENCH, TRUBNER & CO., LTD. BROADWAY HOUSE, CARTER LANE, B.C. 1934 PRINTED IN GREAT BRITAIN BY STEPHEN AUSTIN AND SONS, LTD., HERTFORD CONTENTS XV PREFACE BOOK I CHAPTER I THE PHYSICAL BASIS OF PERCEPTION . Introduction The Nature of the Sense-organs The Buddhist The Jaina The Samkhya The Origin of the Sense-organs The Principal and Subordinate Organs The Vrtti of the Sense-organs Suirata and Caraka The Vedanta The Nature of the Sense-organs The Ny&ya- Vaisesika The MimSmsaka Ar,e the Karmendriyas really Sense-organs? Are there three Internal Organs? Is the Manas a Sense-organ ? The External Organs and Internal Organ or Organs Are the External Sense-organs Prapyakari or Aprapyakari ? The Buddhist The Ny2ya- Vaisesika The Samkhya The MimSmsaka The VedSntist Are the External Sense-organs Physical (thautika) or Psychical (ahamkarika) ? Is there only one Sense-organ ? Is the Tactual Organ the only Sense-organ ? 1 of 275 3/22/2011 4:49 PM Full text of "Indian Psychology Perception" http://www.archive.org/stream/indianpsychology014878mbp/indianpsych... BOOK II CHAPTER II 31 INDETERMINATE PERCEPTION AND DETERMINATE PERCEPTION Introduction amkara The Buddhist The saka The Samkhya The Vaisesika The NaiySyika The Neo-NaiySyika The Neo- amkarite RsmSnuja Madhva and VaUabha The 3sbdika The NaiySyika Criticism of the Sabdika ViewProof of the Existence of Indeterminate Perception Proof of the Existence of Determinate Perception The NySya-Vaifesika Analysis of Definite and Determinate Perception Does Determinate Perception involve Inference ? ri CONTENTS PAGE CHAPTER II! THE OBJECTS AND CONDITIONS OF PERCEPTION ... 66 The Objects of Perception Olfactory Perception Gustatory Perception Auditory Perception Visual Per- ception Tactual Perception Internal Perception Common Sensibles The Condition of Knowledge The General Conditions of External Perception The Conditions of the Visual Perception of Colour The Conditions of Tactual, Olfactory, and Gustatory Perception. BOOK III CHAPTER IV PERCEPTION AND SANNIKARSA 75 Introduction The earlier Nyaya-Vaisesika The later Nyaya-Vaisesika Samanya-Laksana-Sannikarsa Jnana- Laksana-Sannikarsa Yogaj a-Sannikarsa The Mlrna"rii~ saka The Samkarite The other Schools of VedSnta. CHAPTER V ACQUIRED PERCEPTION ....... 86 Introduction The Jaina The Samkara-Vedantist The Nyaya-Vaisesika. CHAPTER VI RECOGNITION 93 The Nature of Recognition The Buddhist The NySya- Vai^esika The Mlmarhsaka The Samkara-VedSntist The Jaina The Jaina Criticism of the Nyaya-Vaisesika View The Jaina Criticism of the Buddhist View. BOOK IV CHAPTER VII THEORIES OF PERCEPTION 103 The Buddhist Theory of Perception The Jaina Theory of Perception The NaiySyika Theory of Perception The Neo-Naiyayika Theory of Perception the MlmSmsaka 2 of 275 3/22/2011 4:49 PM Full text of "Indian Psychology Perception" http://www.archive.org/stream/indianpsychology014878mbp/indianpsych... Theory of Perception. CONTENTS vii CHAPTER VIII THEORIES OF PERCEPTION (continued) . .117 The S2mkhya Theory of Perception The Place and Function of the Sense-organs The Function of the External Sense-organs The Function of the Manas The Function of Ahamkara - The Function of Buddhi The Unity of the Functions of the Internal Organs The Relation of the External Sense-organs to the Internal Organ The Purusa as the Transcendental Principle in Perception The Relation of the Sense-organs to the Purusa The Conditions of Per- ception The Vedanta Theory of Perception The Identi- fication of Pramana-caitanya with Prameya-caitanya The Identification of Pramatr-caitanya with Pramana-caitanya The Internal Perception The Identity of Locus of the Mental Mode and the Object The Identity of the Time- position of the Mental Mode and the Object The Fitness of the Object The Different Kinds of Perception The Function of Antahkarana and the Sense-organs in Per- ception The Vedantist Doctrine of Vrtti Objections to the Vedantist Doctrine of Vrtti considered. BOOK V CHAPTER IX PERCEPTION OF SPACE AND MOVEMENT . .141 Introduction The MimSmsaka Direct Auditory Per- ception of Direction Direct Auditory Perception of Distance and Position The Mim5msaka Explanation of the Extra-organic Localization of Sounds The Buddhist Explanation of the Extra-organic Localization of Sounds The Mimamsaka Criticism of the Buddhist View Per- ception of Movement The PrabhSkara The Bhftta Mimamsaka The Vaisesika. CHAPTER X PERCEPTION OF TIME . .149 Introduction Is Time an Object of Perception ? No Perception of Time as an Independent Entity Perception of the Present The Sensible Present is Instantaneous (The Buddhist View) The Sensible Present ,has Duration (The NaiySyika and the VedSntist View). viii CONTENTS PAGE CHAPTER XI PERCEPTION OF THE UNIVERSAL (Jati) . .163 Introduction Tlie Buddhist Doctrine of Nominalism The Buddhist Criticism of the Nyaya-Vaisesika Realism The Buddhist Criticism of the Srotriya View The Buddhist Criticism of the Bhatta Realism The Buddhist's Refutation of the Realist's Objections The Modified Nominalism of the Jaina The Jaina Criticism of the Nyaya-Vaisesika 3 of 275 3/22/2011 4:49 PM Full text of "Indian Psychology Perception" http://www.archive.org/stream/indianpsychology014878mbp/indianpsych... Realism The Jaina Refutation of the Mimamsaka Objections The Modified Nominalism of Ramanuja The Modified Conceptualism of Kanada The Nyaya-Vais'esika Realism The Psychological Basis of Realism Perception of the Universal The Nyaya-Vaisesika Criticism of Buddhist Nominalism The Prabhakara Realism The Bhatta Realism The Bhatta Criticism of the Buddhist Doctrine The Bhatta Criticism of the Jaina Doctrine The Bhatta Criticism of the Nyaya-Vaisesika Doctrine The Bhatta Criticism of Prabhakara's Objections The Bhatta Doctrine of Identity-in-Difference The Modified Realism of Samkara. CHAPTER XII PERCEPTION OF COGNITION 199 Introduction The Bhatta Mimamsaka The Nyaya- Vaisesika Criticism of the Bhatta Doctrine The Jaina Criticism of the Bhatta Doctrine The RSmSnujist's Criticism of the Bhatta Doctrine Another School of MlmSmsa Criticism of the Doctrine Prabhakara Criticism of Prabhakara's Doctrine The Nyaya-Vaisesika The Jaina Criticism of the NySya-Vaisesika Doctrine The Samkhya-Patanj ala The fSamkara- Vedantist RamSnuj a's Criticism of Samkara's Doctrine. CHAPTER XIII PERCEPTION OF THE SELF 222 Introduction The CarvakaThe Buddhist Idealist The NaiySyika The NaiySyika's Criticism of the Bhatta Mimamsaka View The Naiyayika's Criticism of amkara's ViewThe Vaifesika The Samkhya -Patanjala The Bhatta Mimamsaka The Bhatta's Criticism of the Naiyayika Doctrine The Bhatta's Criticism of Prabha- kara's Doctrine The Bhatta's Criticism of Samkara's CONTENTS ix PAGE Doctrine The Pra"bhakara MimSmsaka Prabhakara's Criticism of Samkara's View Prabhakara's Criticism of Kumarila's View The Jaina The Upanisads The Samkara-Vedantist The Self and Consciousness Samkara and Prabhakara Jiva and Atman Samkara's View of Atmapratyaksa The later Samkarites' View of Atmaprat- yaksa The Ramanuja-Vedantist Comparison of the Different Views. BOOK VI CHAPTER XIV INDEFINITE PERCEPTIONS 263 Different Kinds of Indefinite Perceptions Sams'aya Uha Sams'aya and Uha Anadhyavasaya Sams'aya and Anadhya- vasaya. CHAPTER XV ILLUSIONS {jfi&j > . *$&r^<* 272 Introduction Different Kinds of Illusions Anubhuyama"na"- ropa viparyaya and smaryamanaropa viparyaya Indriyaja 4 of 275 3/22/2011 4:49 PM Full text of "Indian Psychology Perception" http://www.archive.org/stream/indianpsychology014878mbp/indianpsych... bhr^nti (Illusion) and Manas! bhranti (Hallucination) Different Causes of Illusions Psychological Analysis of an Illusion Prabhakara's Analysis The Nyaya-Vaisesika Analysis The Samkara-VedSntist's Analysis Illusion (vifaryaya) and Doubtful Perception ($aat/aya) Different Theories of Illusions The Doctrine of Akhyati The Doctrine of Asatkhyati The Doctrine of Atmakhyati The Doctrine of AlaukikakhySti The Doctrine of Anirvacamya- khySti The Doctrine of Satkhyati The Doctrine of Sadasatkhyati The Doctrine of Prasiddharthakhyati The Doctrine of Vivekskhyati The Doctrine of AnyathakhySti Different Theories of Illusion Compared. CHAPTER XVI DREAMS 306 The Psychological Character of Dream-Consciousness The Presentative Theory of Dreams The Representative Theory of Dreams Prabhakara's Representative Theory of Dreams The Nyaya-Vaifesika Criticism of the Prabhakara Theory The Samkarite Criticism of the Nya'ya-Vais'esika CONTENTS PAGE Tlieor7 Dreams, Illusions, and Indefinite Perceptions Dreams and Hallucinations Classification of Dreams Caraka's Classification The Vaisesika Classification The Buddhist Classification Different Kinds of Dreams Dreams due to Peripheral Stimulation (Dream-illusions) Dreams due to Subconscious Impressions (Dream-hallucina- tions) Dreams as the Fulfilment of Desires (Dream- hallucinations) Prophetic or Veridical Dreams Telepathic Dreams Dreams-within-dreams Physiological Basis of Dreams Theories of Dream. CHAPTER XVII ABNORMAL PERCEPTION
Recommended publications
  • Indian Philosophy Encyclopædia Britannica Article
    Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem.
    [Show full text]
  • Aesthetic Philosophy of Abhina V Agupt A
    AESTHETIC PHILOSOPHY OF ABHINA V AGUPT A Dr. Kailash Pati Mishra Department o f Philosophy & Religion Bañaras Hindu University Varanasi-5 2006 Kala Prakashan Varanasi All Rights Reserved By the Author First Edition 2006 ISBN: 81-87566-91-1 Price : Rs. 400.00 Published by Kala Prakashan B. 33/33-A, New Saket Colony, B.H.U., Varanasi-221005 Composing by M/s. Sarita Computers, D. 56/48-A, Aurangabad, Varanasi. To my teacher Prof. Kamalakar Mishra Preface It can not be said categorically that Abhinavagupta propounded his aesthetic theories to support or to prove his Tantric philosophy but it can be said definitely that he expounded his aesthetic philoso­ phy in light of his Tantric philosophy. Tantrism is non-dualistic as it holds the existence of one Reality, the Consciousness. This one Reality, the consciousness, is manifesting itself in the various forms of knower and known. According to Tantrism the whole world of manifestation is manifesting out of itself (consciousness) and is mainfesting in itself. The whole process of creation and dissolution occurs within the nature of consciousness. In the same way he has propounded Rasadvaita Darsana, the Non-dualistic Philosophy of Aesthetics. The Rasa, the aesthetic experience, lies in the conscious­ ness, is experienced by the consciousness and in a way it itself is experiencing state of consciousness: As in Tantric metaphysics, one Tattva, Siva, manifests itself in the forms of other tattvas, so the one Rasa, the Santa rasa, assumes the forms of other rasas and finally dissolves in itself. Tantrism is Absolute idealism in its world-view and epistemology.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Śamkara and Husserl: Investigations on Consciousness
    Śamkara and Husserl: Investigations on Consciousness By Surya Kanta Maharana Department of Humanities and Social Sciences Indian Institute of Technology Guwahati. Guwahati – 781039 February, 2004 Śamkara and Husserl: Investigations on Consciousness A Thesis Submitted In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY Surya Kanta Maharana Roll No: 01614105 Department of Humanities and Social Sciences Indian Institute of Technology Guwahati. Guwahati – 781039 February, 2004 TH-325_01614105 TO ŚRĪ ŚRĪ THĀKŪR I dedicate this thesis at the lotus feet of my utmost reverential Śrī Śrī Thākūr, who has been the source, inspiration and the unseen power behind my success. TH-325_01614105 INDIAN INSTITUTE OF TECHNOLOGY, GUWAHATI Department of Humanities & Social Sciences ________________________________________________ STATEMENT I hereby declare that the matter embodied in this thesis is the result of investigations carried out by me in the Department of Humanities and Social Sciences, Indian Institute of Technology, Guwahati, India under the guidance of Dr. Archana Barua. In keeping with the general practice of reporting observations, due acknowledgements have been made wherever the work described is based on the findings of other investigators. I. I. T. Guwahati February, 2004. (Surya Kanta Maharana) TH-325_01614105 ii Indian Institute of Technology Guwahati Department of Humanities & Social Sciences North Guwahati, Guwahati - 781 039 (Assam), INDIA Dr (Mrs.) Archana Barua Phone: +91-0361-2690321-328 Ext.2552, 2582552. Associate Professor Fax: +91-361-2690762 E-mail: [email protected] [email protected] CERTIFICATE This is to certify that Mr. Surya Kanta Maharana has been working under my supervision since July 23, 2001. I am forwarding his thesis entitled “Śamkara and Husserl: Investigations on Consciousness” being submitted for the award of Ph.D degree of this institute.
    [Show full text]
  • Undergraduate Syllabus
    Presidency University Department of Philosophy Proposed Syllabus for UG Course in Philosophy Honours Sem. 1 PHIL 101: Paper Major-1 Western Logic 1 35+15 Marks PHIL 102: Paper Major-2 Indian Epistemology and Metaphysics 1 35+15 Marks Sem.2 PHIL 201: Paper Major-3, History of Western Epistemology and Metaphysics 35+15 Marks. PHIL 202: Paper Major-4 Western Logic 2 35+15 Marks Sem 3 PHIL 301: Paper Major-5, History of Western Epistemology and Metaphysics 2 35+15 Marks PHIL 302: Paper Major-6 Western Ethics 35+15 Marks PHIL 303: Paper Major-7, Indian Epistemology and Metaphysics 2 35+15 Marks Sem-4 PHIL 401: Paper Major-8 Philosophy of Language [Western] 35+15 Marks PHIL 402: Paper Major-9 Indian Logic 1 35+15 Marks PHIL 403: Paper Major-10 Philosophy of Mind 35+15 Marks Sem-5 PHIL 501: Paper Major-11 Epistemology & Metaphysics [western] 35+15 Marks PHIL 502: Paper Major-12 Verbal Knowledge- Indian Perspective 35+15 Marks PHIL 503: Paper Major-13 Western Logic 35+15 Marks PHIL 581: Paper Sessional 1 Presentation/seminar/work shop 50 Marks PHIL 582: Paper Sessional 2 Presentation/seminar/work shop 50 Marks Sem-6 PHIL 601: Paper Major-14 Philosophy of Religion 35+15 Marks PHIL 602: Paper Major-15 Applied Ethics 35+15 Marks PHIL 603: Paper Major-16 Western Logic 35+15 Marks PHIL 681: Paper Sessional 3 Presentation/seminar/work shop 50 Marks PHIL 682: Paper Sessional 4 Presentation/seminar/work shop 50 Marks 1 Sem. 1 PHIL 101: Paper Major-1 Western Logic 1 Marks 35+15 A.
    [Show full text]
  • The Ascertainment of Truth of Knowledge in the Nyiya-Vaieikas
    The Ascertainment of Truth of Knowledge in the Nyiya-Vaieikas Atsushi Uno The problem of truth or falsity of knowledge occupies a most important and indispensable part of Indian epistemology, common to all philosophical systems, next to the scrutiny of essential character of knowledge in general and means thereof. Though the Nyaya and the Vaisesika developed as sister-schools, yet with a view to trace argumentation on this line common to the both, we want to confine main sources to some texts ascribed to (1) the later syncretic school Nyaya-Vaisesika'. This article is intended to clarify the Nyaya-Vaisesikas' theory about the ascertainment of truth of knowledge' (pramanya-jnapti), as compared with that held by the Mimamsakas. This problem is rather of later develop- ment, and the Mimamsakas, so far as we know from available sources, was the first to take it up. They succeeded best, with reference to the validity of verbal testimony only, in formulating the self-evident character of knowledge. In later period, however, the problem of truth relating to other kinds of knowledge also, with a natural process, has come into con. sideration for all philosophical systems. Truth' (pramanya) or falsity' (apramanya) is a property or truth-value ascribed to true knowledge (prama) or erroneous knowledge (aprama) respectively, and is determined in accordance as cognition corresponds to f acts. In traditional Western logic, 'true' or 'false' is usually used to characterize a proposition which is materially true or false, while the term valid' or 'invalid' is used to denote a proposition as logically true or false.
    [Show full text]
  • Against a Hindu God
    against a hindu god Against a Hindu God buddhist philosophy of religion in india Parimal G. Patil columbia university press——new york columbia university press Publishers Since 1893 new york chichester, west sussex Copyright © 2009 Columbia University Press All rights reserved Library of Congress Cataloging-in-Publication Data Patil, Parimal G. Against a Hindu god : Buddhist philosophy of religion in India / Parimal G. Patil. p. cm. Includes bibliographical references and index. ISBN 978-0-231-14222-9 (cloth : alk. paper) — ISBN 978-0-231-51307-4 (ebook) 1. Knowledge, Theory of (Buddhism) 2. God (Hinduism) 3. Ratnakirti. 4. Nyaya. 5. Religion—Philosophy. I. Title. BQ4440.P38 2009 210—dc22 2008047445 ∞ Columbia University Press books are printed on permanent and durable acid-free paper. Printed in the United States of America c 10 9 8 7 6 5 4 3 2 1 References to Internet Web sites (URLs) were accurate at the time of writing. Neither the author nor Columbia University Press is responsible for URLs that may have expired or changed since the manuscript was prepared. For A, B, and M, and all those who have called Konark home contents abbreviations–ix Introduction–1 1. Comparative Philosophy of Religions–3 1. Disciplinary Challenges–5 2. A Grammar for Comparison–8 3. Comparative Philosophy of Religions–21 4. Content, Structure, and Arguments–24 Part 1. Epistemology–29 2. Religious Epistemology in Classical India: In Defense of a Hindu God–31 1. Interpreting Nyaya Epistemology–35 2. The Nyaya Argument for the Existence of Irvara–56 3. Defending the Nyaya Argument–69 4.
    [Show full text]
  • Rig Veda Samhita
    V.Madhurima Here are a few articles written by me on some aspects of vedism. The six systems of Indian Philosophy Salient features of Vedic Literature Sign Guestbook V.Madhurima I Introduction Man’s glory is not in what he is but in what he makes possible by the study of himself and nature [1]. Philosophy is defined as the study of elements, powers, or causes and laws that explain the facts and existences [2]. Philosophy is subjected to the influence of the race and culture [5] and the practice of religion is nothing but a quest for the facts of inner life [6]. In India philosophy and life are inter- linked and helped to withstand numerous external invasions and internal disturbances [3]. Except for Charvakas who believed that materialistic gains lead to salvation, there was no place for materialistic gains in the Indian thought. Philosophy in India deals with both the cleansing of body and mind a concept well known to Indians. Indeed philosophy in India is Aatma vidya, knowledge of the self and "Aatmaanam Viddhi", know the self, sums up the Indian thought [3]. Although Indian philosophy (Darshana, to see) uses reasoning extensively yet it believes that intuition is the only way by which the ultimate truth can be known because in Indian philosophy truth is not known but realised. Acceptance of Vedas as source of ultimate knowledge, intuition and inference unifies the various philosophical schools of India. Although all schools use words like avidya, maya, purusha and jiva, their interpretation is given differently [6]. Another common feature of the different schools is in their non-acceptance of the Buddhist philosophy.
    [Show full text]
  • An Analysis of the Gayatri Mantra As a Mega-Compression: a Cognitive Linguistic Perspective in Light of Conceptual Blending Theory
    HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 11 Original Research An analysis of the Gayatri mantra as a mega-compression: A cognitive linguistic perspective in light of conceptual blending theory Author: In this article, the Gayatri mantra, one of the most sacred chants to be found in Hindu lore, will 1 Suren Naicker be analysed as a blend, where an entire philosophy is compressed into these few syllables, Affiliation: which will be expounded upon here in more detail. Drawing upon insights from conceptual 1Department of Linguistics blending theory, this sacred mantra will be unpacked and explored, and it will be shown here and Modern Languages, that this ancient Rigvedic hymn is actually a nucleic compression which once tapped into University of South Africa, leads the practitioner to new insights and higher levels of spiritual awareness as the inner Pretoria, South Africa meaning unfolds. Practising Hindus around the world revere and recite this mantra with the Corresponding author: utmost reverence, and this is true of the Indian diaspora in South Africa as well. Aside from Suren Naicker, presenting this hymn through the lens of blending theory, the aim is to demonstrate and [email protected] explain why exactly this mantra is chanted with such reverence and given precedence over the many other mantras found throughout the Vedic texts. Dates: Received: 09 Nov. 2018 Keywords: Hindu philosophy; Vedas; Sankhya; cognitive linguistics; conceptual blending Accepted: 19 July 2019 theory; Gayatri mantra. Published: 27 Nov. 2019 How to cite this article: Naicker, S., 2019, ‘An analysis Introduction of the Gayatri mantra as a mega-compression: A The aim of this article is to look at a well-known mantra and expound on the importance of the chant, cognitive linguistic which is seen as a mega-compression with concentrated layers of meaning.
    [Show full text]
  • (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.
    [Show full text]
  • EPISTEMIC JUSTIFICATION : an INDIAN PERSPECTIVE Ruchira Majumdar
    EPISTEMIC JUSTIFICATION : AN INDIAN PERSPECTIVE Ruchira Majumdar Introduction: In this paper I propose to explore possible ways to resolve the Gettier-type problems, both in western epistemology wherefrom the problem has originated and in Indian epistemology, wherefrom I expect to find a possible solution. Accordingly, I have divided my paper into two broad sections:in the first section, I have briefly explained the Gettier problem, some of its proposed solutions and the principal criticisms against them. In the second section I have discussed the Gettier problem from Indian perspective and its possible solution in 'naturalised' Nyaya-epistemology. I The Notion of Knowledge : In the history of western epistemology, it has been a long and sustained attempt to specify the necessary and sufficient conditions of knowledge. In other words, the perennial question is: When one claims, "I know that P," what are the conditions he has to satisfy to establish and vindicate one's claim? Plato, in his Theatetus had highlighted this question and the epistemologists of even today, are toiling after its answer. Presuming that we restrict knowledge to propositional knowledge alone, in almost all cases, knowledge has been traditionally defined as justified true belief (JTB) generally, the analysis of knowledge has been specified on three conditions as the necessary and sufficient conditions of knowledge, Prof. Chisholm has explained these three conditions as: a) S knows that p, iff, 1. S accepts that p 2. p is true 3. S has adequate evidence that P. Prof. Ayer has described these three conditions as: (b) S knows that P, iff, 14 Philosophy and the Life-world Vol.
    [Show full text]
  • Problem of Plurality of Selves in the Sāṁkhya Philosophy
    SSRG International Journal of Humanities and Social Science ( SSRG – IJHSS ) Volume 2 Issue 3 May to June 2015 Problem of Plurality of Selves in the Sāṁkhya Philosophy Sukanta Das Department of Philosophy and the Life-world, Vidyasagar University, Midnapur, West Bengal, India Abstract Puruṣa ↔ Prakṛti It is known to all that the Sāṁkhya ↓ Philosophy is a dualistic system. They have admitted Intellect (mahat) two main realities puruṣa (sentient) and prakṛti ↓ (insentient). Both puruṣa and prakṛti are individual I-feeling (ahaṁkāra) and contradictory entities. Due to their own ↓ necessities become connected with each other. As a Mind, five sense-organs, five action- result, evolution becomes started. Their total organs, five tanmātras admitted realities are twenty-five in respect of number. They have established that selves are many ↓ in respect of many bodies or empirical jīvas. But, they are failed to give sufficient reason that how many Five gross elements. selves (jīvas) are derived or appeared as many jīvas This picture indicates that mahat, ahaṁkāra etc. have from one non-transformed eternal puruṣa. The main been derived from the root prakṛti. Here, prakṛti aim of this paper is to show the problem of plurality becomes transformed with the help of sentient puruṣa. of selves and how the Sāṁkhya have protected other’s The Sāṁkhya divides these twenty five realities in objections against them and tried to establish their four parts viz. prakṛti, vikṛti, prakṛti-vikṛti and puruṣa concept. or jña. Prakṛti is that which derives other only. Vikṛti is that which are derived only, have not power to Keywords: Puruṣa, prakṛti, self, plurality, jīva, create.
    [Show full text]