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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. -
Bhagavata Purana
Bhagavata Purana The Bh āgavata Pur āṇa (Devanagari : भागवतपुराण ; also Śrīmad Bh āgavata Mah ā Pur āṇa, Śrīmad Bh āgavatam or Bh āgavata ) is one of Hinduism 's eighteen great Puranas (Mahapuranas , great histories).[1][2] Composed in Sanskrit and available in almost all Indian languages,[3] it promotes bhakti (devotion) to Krishna [4][5][6] integrating themes from the Advaita (monism) philosophy of Adi Shankara .[5][7][8] The Bhagavata Purana , like other puranas, discusses a wide range of topics including cosmology, genealogy, geography, mythology, legend, music, dance, yoga and culture.[5][9] As it begins, the forces of evil have won a war between the benevolent devas (deities) and evil asuras (demons) and now rule the universe. Truth re-emerges as Krishna, (called " Hari " and " Vasudeva " in the text) – first makes peace with the demons, understands them and then creatively defeats them, bringing back hope, justice, freedom and good – a cyclic theme that appears in many legends.[10] The Bhagavata Purana is a revered text in Vaishnavism , a Hindu tradition that reveres Vishnu.[11] The text presents a form of religion ( dharma ) that competes with that of the Vedas , wherein bhakti ultimately leads to self-knowledge, liberation ( moksha ) and bliss.[12] However the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.[13] An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary -
8. Krishna Karnamrutam
Sincere Thanks To: 1. SrI nrusimha SEva rasikan, Oppiliappan Koil V.SaThakOpan swAmi, Editor- In-Chief of sundarasimham-ahobilavalli kaimkaryam for kindly editing and hosting this title in his eBooks series. 2. Mannargudi Sri.Srinivasan NarayaNan swami for compilation of the source document and providing Sanskrit/Tamil Texts and proof reading 3. The website http://www.vishvarupa.com for providing the cover picture of Sri GuruvAyUrappan 4. Nedumtheru Sri.Mukund Srinivasan,Sri.Lakshminarasimhan Sridhar, www.sadagopan.org www.sadagopan.org Smt.Krishnapriya for providing images. 5. Smt.Krishnapriya for providing the biography of Sri Leela Sukhar for the appendix section and 6. Smt. Jayashree Muralidharan for eBook assembly C O N T E N T S Introduction 1 Slokams and Commentaries 3 Slokam 1 -10 5-25 Slokam 11 - 20 26-44 Slokam 21 - 30 47-67 Slokam 31 - 40 69-84 www.sadagopan.org www.sadagopan.org Slokam 41 - 50 86-101 Slokam 51 - 60 103-119 Slokam 61 - 70 121-137 Slokam 71 - 80 141-153 Slokam 81 - 90 154-169 Slokam 91 - 100 170-183 Slokam 101 - 110 184-201 nigamanam 201 Appendix 203 Brief Biography of Sri Leelaa Sukhar 205 Complete List of Sundarasimham-ahobilavalli eBooks 207 www.sadagopan.org www.sadagopan.org SrI GuruvAyUrappan . ïI>. ïIlIlazukkiv ivrictm! . ïIk«:[k[aRm&tm!. KRISHNAAKARNAAMRTAM OF LEELASUKA X×W www.sadagopan.org ABOUT THE AUTHOR The name of the author of this slokam is Bilavamangala and he acquired the name Leelasuka because of his becoming immersed in the leela of KrishNa and describing it in detail like Sukabrahmarshi. -
Brill's Encyclopedia of Hinduism
Brill’s Encyclopedia of Hinduism HANDBOOK OF ORIENTAL STUDIES HANDBUCH DER ORIENTALISTIK SECTION TWO INDIA edited by J. Bronkhorst A. Malinar VOLUME 22/5 Brill’s Encyclopedia of Hinduism Volume V: Religious Symbols Hinduism and Migration: Contemporary Communities outside South Asia Some Modern Religious Groups and Teachers Edited by Knut A. Jacobsen (Editor-in-Chief ) Associate Editors Helene Basu Angelika Malinar Vasudha Narayanan Leiden • boston 2013 Library of Congress Cataloging-in-Publication Data Brill’s encyclopedia of Hinduism / edited by Knut A. Jacobsen (editor-in-chief); associate editors, Helene Basu, Angelika Malinar, Vasudha Narayanan. p. cm. — (Handbook of oriental studies. Section three, India, ISSN 0169-9377; v. 22/5) ISBN 978-90-04-17896-0 (hardback : alk. paper) 1. Hinduism—Encyclopedias. I. Jacobsen, Knut A., 1956- II. Basu, Helene. III. Malinar, Angelika. IV. Narayanan, Vasudha. BL1105.B75 2009 294.503—dc22 2009023320 ISSN 0169-9377 ISBN 978 90 04 17896 0 Copyright 2013 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Global Oriental, Hotei Publishing, IDC Publishers and Martinus Nijhoff Publishers. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. Printed in the Netherlands Table of Contents, Volume V Prelims Preface .............................................................................................................................................. -
Download Eternal Yoga: Awakening Within Buddhic Consciousness
ETERNAL YOGA: AWAKENING WITHIN BUDDHIC CONSCIOUSNESS DOWNLOAD FREE BOOK Virochana Khalsa | 216 pages | 01 Jan 2003 | Books of Light Publishing, US | 9781929952052 | English | Crestone, CO, United States Subtle body According to Theosophists, after the physical plane is the etheric plane and both of these planes are connected to make up the first plane. There is a bit more to it, but this shows possibilities. Other offers may also be available. Tian Diyu Youdu. These are understood to determine the characteristics of the physical body. Human personality and its survival of death. Eternal Yoga is a way of discovering our eternal nature. The journey is still far from over, if one is always fresh and willing. Most cosmologists today believe that the universe expanded from a singularity approximately The ancient Eternal Yoga: Awakening within Buddhic Consciousness mythology gave the name " Ginnungagap " to the primordial "Chaos", which was bounded upon the northern side by the cold and foggy " Niflheim "—the land of mist and fog—and upon the south side by the fire " Muspelheim ". A millennium later, these concepts were adapted and refined by various spiritual traditions. From Wikipedia, the free encyclopedia. You have to let go of it and just sense and know there is something that keeps going up, deeper, straight, and without support. Along with him there are various planes intertwined with the quotidian human world and are all inhabited by multitudes of entities. Show More Show Less. Psycho-spiritual constituents of living beings, according to various esoteric, occult, and mystical teachings. At first in this kind of activation, typically a combination of Eternal Yoga: Awakening within Buddhic Consciousness seed thoughts and karmas increase, and combine with a projection of a busy egoic mind and emotions into that space. -
Deepak Sarma 7:8:2020 Cv
Deepak Sarma Professor of South Asian Religions Department of Religious Studies Case Western Reserve University Cleveland, Ohio 44106-7107 Tel: 216-368-4790 deepaksarma.com https://case.academia.edu/DeepakSarma [email protected] March 30, 2020 EMPLOYMENT 2012 – Professor, Religious Studies, Case Western Reserve University, Cleveland OH. Secondary Appointment, Professor of Bioethics, School of Medicine, Case Western Reserve University 2007-2012 Associate Professor, Religious Studies Case Western Reserve University, Cleveland OH. 2004-2007 Assistant Professor, Religious Studies Case Western Reserve University, Cleveland OH. 2003 – 04 Lecturer in Religious Studies, Department of Religion, Yale University, New Haven, CT. 2002 – 03 Course Instructor Graham School of General Studies, University of Chicago, Chicago, IL. 2001 - 02 Visiting Assistant Professor, Department of Philosophy, Salisbury University, Salisbury, MD. 2000 – 01 Visiting Assistant Professor, Department of Religious Studies, Connecticut College, New London, CT. 2000 Adjunct Professor, Department of Religion, DePaul University, Chicago, IL. 1998 – 99 Visiting Assistant Professor, Department of Religious Studies, Vanderbilt University, Nashville, TN. 1994 - 99 Course Instructor Graham School of General Studies, University of Chicago, Chicago, IL. OTHER PROFESSIONAL EXPERIENCE 2013 – Curatorial Consultant, Department of Asian Art, Cleveland Museum of Art, Cleveland, OH. 2010 – 2011 Guest Curator, Cleveland Museum of Art, Cleveland, OH. EDUCATION University of Chicago, Chicago, IL 1998 Ph.D. in Philosophy of Religions (Comparative) 1993 M.A. in Religious Studies Reed College, Portland, OR 1991 B.A. in Religious Studies PUBLICATIONS BOOKS 2011 Classical Indian Philosophy: A Reader. New York, NY. Columbia University Press. 2009 Authority and Its Challenges in Hindu Texts, Translations, and Transnational Communities. Editor. Hampton, Virginia, Deepak Heritage Books. -
What the Upanisads Teach
What the Upanisads Teach by Suhotra Swami Part One The Muktikopanisad lists the names of 108 Upanisads (see Cd Adi 7. 108p). Of these, Srila Prabhupada states that 11 are considered to be the topmost: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhadaranyaka and Svetasvatara . For the first 10 of these 11, Sankaracarya and Madhvacarya wrote commentaries. Besides these commentaries, in their bhasyas on Vedanta-sutra they have cited passages from Svetasvatara Upanisad , as well as Subala, Kausitaki and Mahanarayana Upanisads. Ramanujacarya commented on the important passages of 9 of the first 10 Upanisads. Because the first 10 received special attention from the 3 great bhasyakaras , they are called Dasopanisad . Along with the 11 listed as topmost by Srila Prabhupada, 3 which Sankara and Madhva quoted in their sutra-bhasyas -- Subala, Kausitaki and Mahanarayana Upanisads --are considered more important than the remaining 97 Upanisads. That is because these 14 Upanisads are directly referred to by Srila Vyasadeva himself in Vedanta-sutra . Thus the 14 Upanisads of Vedanta are: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya, Taittiriya, Brhadaranyaka, Chandogya, Svetasvatara, Kausitaki, Subala and Mahanarayana. These 14 belong to various portions of the 4 Vedas-- Rg, Yajus, Sama and Atharva. Of the 14, 8 ( Brhadaranyaka, Chandogya, Taittrirya, Mundaka, Katha, Aitareya, Prasna and Svetasvatara ) are employed by Vyasa in sutras that are considered especially important. In the Gaudiya Vaisnava sampradaya , Srila Baladeva Vidyabhusana shines as an acarya of vedanta-darsana. Other great Gaudiya acaryas were not met with the need to demonstrate the link between Mahaprabhu's siksa and the Upanisads and Vedanta-sutra. -
Dhyana in Hinduism
Dhyana in Hinduism Dhyana (IAST: Dhyāna) in Hinduism means contemplation and meditation.[1] Dhyana is taken up in Yoga exercises, and is a means to samadhi and self- knowledge.[2] The various concepts of dhyana and its practice originated in the Vedic era of Hinduism, and the practice has been influential within the diverse traditions of Hinduism.[3][4] It is, in Hinduism, a part of a self-directed awareness and unifying Yoga process by which the yogi realizes Self (Atman, soul), one's relationship with other living beings, and Ultimate Reality.[3][5][6] Dhyana is also found in other Indian religions such as Buddhism and Jainism. These developed along with dhyana in Hinduism, partly independently, partly influencing each other.[1] The term Dhyana appears in Aranyaka and Brahmana layers of the Vedas but with unclear meaning, while in the early Upanishads it appears in the sense of "contemplation, meditation" and an important part of self-knowledge process.[3][7] It is described in numerous Upanishads of Hinduism,[8] and in Patanjali's Yogasutras - a key text of the Yoga school of Hindu philosophy.[9][10] A statue of a meditating man (Jammu and Kashmir, India). Contents Etymology and meaning Origins Discussion in Hindu texts Vedas and Upanishads Brahma Sutras Dharma Sutras Bhagavad Gita The Yoga Sutras of Patanjali Dharana Dhyana Samadhi Samyama Samapattih Comparison of Dhyana in Hinduism, Buddhism and Jainism Related concept: Upasana See also Notes References Sources Published sources Web-sources Further reading External links Etymology -
The Serpent Power by Woodroffe Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj
The Serpent Power by Woodroffe Illustrations, Tables, Highlights and Images by Veeraswamy Krishnaraj This PDF file contains the complete book of the Serpent Power as listed below. 1) THE SIX CENTRES AND THE SERPENT POWER By WOODROFFE. 2) Ṣaṭ-Cakra-Nirūpaṇa, Six-Cakra Investigation: Description of and Investigation into the Six Bodily Centers by Tantrik Purnananda-Svami (1526 CE). 3) THE FIVEFOLD FOOTSTOOL (PĀDUKĀ-PAÑCAKA THE SIX CENTRES AND THE SERPENT POWER See the diagram in the next page. INTRODUCTION PAGE 1 THE two Sanskrit works here translated---Ṣat-cakra-nirūpaṇa (" Description of the Six Centres, or Cakras") and Pādukāpañcaka (" Fivefold footstool ")-deal with a particular form of Tantrik Yoga named Kuṇḍalinī -Yoga or, as some works call it, Bhūta-śuddhi, These names refer to the Kuṇḍalinī-Śakti, or Supreme Power in the human body by the arousing of which the Yoga is achieved, and to the purification of the Elements of the body (Bhūta-śuddhi) which takes place upon that event. This Yoga is effected by a process technically known as Ṣat-cakra-bheda, or piercing of the Six Centres or Regions (Cakra) or Lotuses (Padma) of the body (which the work describes) by the agency of Kuṇḍalinī- Sakti, which, in order to give it an English name, I have here called the Serpent Power.1 Kuṇḍala means coiled. The power is the Goddess (Devī) Kuṇḍalinī, or that which is coiled; for Her form is that of a coiled and sleeping serpent in the lowest bodily centre, at the base of the spinal column, until by the means described She is aroused in that Yoga which is named after Her. -
The Absent Vedas
The Absent Vedas Will SWEETMAN University of Otago The Vedas were first described by a European author in a text dating from the 1580s, which was subsequently copied by other authors and appeared in transla- tion in most of the major European languages in the course of the seventeenth century. It was not, however, until the 1730s that copies of the Vedas were first obtained by Europeans, even though Jesuit missionaries had been collecting Indi- an religious texts since the 1540s. I argue that the delay owes as much to the rela- tive absence of the Vedas in India—and hence to the greater practical significance for missionaries of other genres of religious literature—as to reluctance on the part of Brahmin scholars to transmit their texts to Europeans. By the early eighteenth century, a strange dichotomy was apparent in European views of the Vedas. In Europe, on the one hand, the best-informed scholars believed the Vedas to be the most ancient and authoritative of Indian religious texts and to preserve a monotheistic but secret doctrine, quite at odds with the popular worship of multiple deities. The Brahmins kept the Vedas, and kept them from those outside their caste, especially foreigners. One or more of the Vedas was said to be lost—perhaps precisely the one that contained the most sublime ideas of divinity. By the 1720s scholars in Europe had begun calling for the Vedas to be translated so that this secret doctrine could be revealed, and from the royal library in Paris a search for the texts of the Vedas was launched. -
Dvaita Vedanta
Dvaita Vedanta Madhva’s Vaisnava Theism K R Paramahamsa Table of Contents Dvaita System Of Vedanta ................................................ 1 Cognition ............................................................................ 5 Introduction..................................................................... 5 Pratyaksa, Sense Perception .......................................... 6 Anumana, Inference ....................................................... 9 Sabda, Word Testimony ............................................... 10 Metaphysical Categories ................................................ 13 General ........................................................................ 13 Nature .......................................................................... 14 Individual Soul (Jiva) ..................................................... 17 God .............................................................................. 21 Purusartha, Human Goal ................................................ 30 Purusartha .................................................................... 30 Sadhana, Means of Attainment ..................................... 32 Evolution of Dvaita Thought .......................................... 37 Madhva Hagiology .......................................................... 42 Works of Madhva-Sarvamula ......................................... 44 An Outline .................................................................... 44 Gitabhashya ................................................................ -
Baghawad Geeta, Class 141: Chapter 11, Verses 1 to 3
Baghawad Geeta, Class 141: Chapter 11, Verses 1 to 3 Continuing his teaching, Swamiji said, having completed chapter 10 known as Vibhuti Yoga, now we are entering Chapter 11 known as Vishwarupa darshana yoga. The word yoga attached to each chapter refers to the episode or the topic. So vishvarupa darshana yoga means the episode, which deals with vishvarupa darshanam. It means Vision of God as Vishwa rupa. What is Vishwa rupa? Rupa means form and Vishwa means world, or Lord whose form is the very universe itself. Then the question comes up, how to get such a vishwa rupa darshanam? When a devotee wants to see God such as Rama, Krishna or Devi, scriptures tell us how to get that darshanam.Scriptures prescribe tapas or meditation or concentration. The devotee decides which form he wants to see. Then he concentrates on that form as per dhyana shloka. He has to learn the dhyana shloka to be able to concentrate on that form. He has to visualize that particular form and generally a mantra is also taught, just as narada taught mantra to Dhruva, Prahlada etc. and the devotee has to do the Purascharanam of that mantra; Purascharanam means you find out how many letters are there in that mantra; say if there are six letters, you multiply it with as many lakhs; say if it is Gayathri mantra with 24 letters then japa is performed either for 24 lakhs times or 24 crore times. So you do dhyanam; you do Purascharanam, as described in the scriptures; and if a person follows this kind of tapas, the shastras prescribe that the devotee will have the darshanam of the Lord in that particular form.