Profound Q & a on Vedanta
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Astrology, Astronomy and Spiritualism in 'Siddhanta Darpana'
Odisha Review January - 2012 Astrology, Astronomy and Spiritualism in µSiddhanta Darpana¶: A Comparison with Similar Thoughts Dr. K.C. Sarangi Jyotisham api tatjyotih «««« Jnanam jneyam jnanagamyam ««« (Gita, Chapter 13, Verse-18) The creator of µSiddhanta Darpana¶ was indeed one among millions. He worked and struggled in the solitude to µhear the unheard and glimpse the invisible¶. µSiddhanta Darpana¶ is an immortal this great book. One may, therefore, benefit creation of the famous Odia astrologer Samanta the knowledge of all astrological literature by Chandrasekhar. Astrology emanates from the reading this one great book on astrology. Vedic thoughts. It is immensely useful for the Secondly, the writer, Late Samanta society. Aruna Kumar Upadhyaya, in his Chandrasekhara, wherever, had not explained translation of µSiddhanta Darpana¶ in Devnagari the astrological theories of the past, he had, script writes: at least, given indication how to approach the same. Last but not least, Chandrasekhara had µUdwesya Jyotisa¶ is known as the eyes of the made correction in the movement of the Moon. Vedas. Setting it apart, it is difficult to know In its correctness, it is equal to the modern the time of ancient literature and scriptures. astronomy. (Ibid, Preface-ii). Without knowing time of the scriptures, any discussion on the Sashtras may not be proper As a subject, the present astrology in and hence may not be understood in the proper India is taken into account from the period of context. (Preface i) Aryabhatta. However, there are rare astrological master-pieces like, µJyotisha Bhaskar¶, written by Upadhyaya further clarifies with specific the Divine teacher Brihaspati, which shines like reference to µSiddhanta Darpana¶: the Sun in the sphere of astrological sciences. -
ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one .................................................................................. -
Indian Psychology: the Connection Between Mind, Body, and the Universe
Pepperdine University Pepperdine Digital Commons Theses and Dissertations 2010 Indian psychology: the connection between mind, body, and the universe Sandeep Atwal Follow this and additional works at: https://digitalcommons.pepperdine.edu/etd Recommended Citation Atwal, Sandeep, "Indian psychology: the connection between mind, body, and the universe" (2010). Theses and Dissertations. 64. https://digitalcommons.pepperdine.edu/etd/64 This Dissertation is brought to you for free and open access by Pepperdine Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Pepperdine University Graduate School of Education and Psychology INDIAN PSYCHOLOGY: THE CONNECTION BETWEEN MIND, BODY, AND THE UNIVERSE A clinical dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Psychology by Sandeep Atwal, M.A. July, 2010 Daryl Rowe, Ph.D. – Dissertation Chairperson This clinical dissertation, written by Sandeep Atwal, M.A. under the guidance of a Faculty Committee and approved by its members, has been submitted to and accepted by the Graduate Faculty in partial fulfillment of the requirements for the degree of DOCTOR OF PSYCHOLOGY ______________________________________ Daryl Rowe, Ph.D., Chairperson ______________________________________ Joy Asamen, Ph.D. ______________________________________ Sonia Singh, -
Upanishad Vahinis
Glossary This glossary contains Sanskrit words, people, places, and literature that appear in Upanishad Vahini. Some Sanskrit words have made their way into English and appear in English dictionaries. A few of them are used without definition in the text, but they are defined in this glossary. Among them areAtma , dharma, guru, karma, yogas, and yogi. The text uses standard spellings for Sanskrit, and this glossary provides the same spellings. But some of the Sanskrit compounds have been hyphenated between their constituent words to aid those who want to analyze the meanings of individual words. When compound words are broken, individual words are given. Aagama. That which has come or originated. The primeval source of knowledge. A name for Vedas. aapo-jyoti. Splendour of water. abhasa. Appearance, superimposition of false over real. a-bhaya. Fearlessness. a-chetana. Non-intelligent, unconscious, inert, senseless. a-dharma. Evil, unjustice. adhyasa. Superimposition. adi-atma. Pertaining to the individual soul, spirit, or manifestation of supreme Brahman. adi-atmic. Pertaining to adi-atma. adi-bhauthika. Pertaining to the physical or material world; the fine spiritual aspect of material objects. adi-daivika. Pertaining to divinity or fate, e.g. natural disasters. aditya. Sun. Aditya. Son of Aditi; there were twelve of them, one of them being Surya, the sun, so Surya is sometimes called Aditya. a-dwaitha. Nondualism or monism, the Vedantic doctrine that everything is God. a-dwaithic. Of or pertaining to a-dwaitha. agni. Fire element. Agni. God of fire. Agni-Brahmana. Another word for the Section on horse sacrifice. agnihotra. Ritual of offering oblations in the holy fireplace. -
Paper 07 16 E Group
E GROUP COLET HOUSE 9 JULY 200 7 The Gunas Ouspensky was always interested in the origin of the System. He thought that some of it came from Samkhya, one of the 6 schools of Indian Vedic philosophy. This school – founded around 500 BC – does not exist now as an active tradition, but some of its elements have been incorporated in other schools, notably Yoga and Advaita. The teaching on the Gunas came originally from Samkhya. The Gunas (strict translation, strings) correspond to the three forces of the System: Rajas = active force Tamas = passive force Sattva = neutralising force. Ouspensky used to start the teaching of triads in this way: This is the first idea that was explained in the System and at the time when we first spoke of it in St Petersburg when we first learned it, I r ealized that this idea is the same as the idea of triads in Indian philosophy. In Sankhya philosophy you find the idea of three Gunas and it is explained there that there are three forces and their combination produces all the phenomena in the world. In Sankhya philosophy it is put like that: three Gunas have seven combinations, one combination incomprehensible for our mind and six combinations comprehensible for our mind. [ A Record of Meetings , 17.1.38] Exactly where Ouspensky found this account of the Sa mkhya triads is unclear, because in the main corpus of Hindu literature there is little about the order of action of the Gunas, just a single mention of six triads in the Mah abharata . -
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. -
Religion, Ethics, and Poetics in a Tamil Literary Tradition
Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Smith, Jason William. 2020. Tacit Tirukku#a#: Religion, Ethics, and Poetics in a Tamil Literary Tradition. Doctoral dissertation, Harvard Divinity School. Citable link https://nrs.harvard.edu/URN-3:HUL.INSTREPOS:37364524 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use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
The Gandavyuha-Sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative
The Gandavyuha-sutra : a Study of Wealth, Gender and Power in an Indian Buddhist Narrative Douglas Edward Osto Thesis for a Doctor of Philosophy Degree School of Oriental and African Studies University of London 2004 1 ProQuest Number: 10673053 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673053 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract The Gandavyuha-sutra: a Study of Wealth, Gender and Power in an Indian Buddhist Narrative In this thesis, I examine the roles of wealth, gender and power in the Mahay ana Buddhist scripture known as the Gandavyuha-sutra, using contemporary textual theory, narratology and worldview analysis. I argue that the wealth, gender and power of the spiritual guides (kalyanamitras , literally ‘good friends’) in this narrative reflect the social and political hierarchies and patterns of Buddhist patronage in ancient Indian during the time of its compilation. In order to do this, I divide the study into three parts. In part I, ‘Text and Context’, I first investigate what is currently known about the origins and development of the Gandavyuha, its extant manuscripts, translations and modern scholarship. -
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. -
Mandukya Upanishad Class 75
Mandukya Upanishad Class 75 Gowdapadha first established the glory of Brahma vidya by refuting sankya, naiyayika, bowdha philosophers. Thereafter he presented the example of fire brand, establishing brahma sathyam jagat mithya; adwaidam sathyam dvaidam mithaym. Then he presented, in 75th to 82nd verses vedanta sara; now he is entering into the cause of samsara and its remedy. Our fundamental problem is ignorance of advaidam or thuirya agyanam. Thuriya atma is the highest reality or paramarthika sathyam and it is the ignorance of this advaidam is the cause of problem. Ignorance by itself does not cause any problem; it is bliss; in deep sleep when we are totally ignorant, we don’t feel any problem. Ignorance is a problem when it is associated with its product. Product of ignorance is erroneous or false perception. When advaidam is not known, advaida agyanam is there and then followed by mithya dwaida prabanja error. This is aboodha abineshaha. False duality is adboodham because it is really nonexistent. This really nonexistent dwaidam is aboodham. Because of agyanam there is mithya dwaidam which is not that much of a problem; but strong attachment to mithya dwaidam in the form of raga or dwesha it becomes the cause of the problem. There are so many dwaida padhartha in the world who are regularly dying. This intense attachment is called abinisheha; this attachment is not towards thuriyum but towards mithya dwaidam. Attachment towards a situation or object or person causes samsara. If this is samsara karanam; gyanam must come. through the gyanam agyanam must go. Once agyanam goes away, mithya dwaidam will be understood as mithya. -
Book Only Cd Ou160053>
TEXT PROBLEM WITHIN THE BOOK ONLY CD OU160053> Vedant series. Book No. 9. English aeries (I) \\ A hand book of Sri Madhwacfaar^a's POORNA-BRAHMA PH I LOSOPHY by Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM) Publishers : NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly ) Price : Superior : 7 Rs. 111954 Ordinary: 6 Rs. (No postage} Publishers: Nu-va-Jeevan Granth Bhandar Dharwar, (Bombay) Printer : Sri, S. N. Kurdi, Sri Saraswati Printing Press, Dharwar. ,-}// rights reserved by the author. To Poorna-Brahma Dasa; Sri Sri : Sri Madhwacharya ( Courtesy 1 he title of my book is rather misleading for though the main theme of the book is Madhwa philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is use- ful for all those who are interested in such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great Teachers,- Sri Shankara, Sri Ramanuja and Sri Madhwa,- is so far practically unknown to the English-reading public of India. This is, therefore the first attempt to present his philosophy to the wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I have tried to place before the readers both these aspects. I have re-assessed the values of Madhwa and other philosophies, and have tried to find out also the greatest common factor,-an angle of vision which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old things in a new way. -
Divya Dvaita Drishti
Divya Dvaita Drishti PREETOSTU KRISHNA PR ABHUH Volume 1, Issue 4 November 2016 Madhva Drishti The super soul (God) and the individual soul (jeevatma) reside in the Special Days of interest same body. But they are inherently of different nature. Diametrically OCT 27 DWADASH - opposite nature. The individual soul has attachment over the body AKASHA DEEPA The God, in spite of residing in the same body along with the soul has no attach- OCT 28 TRAYODASHI JALA POORANA ment whatsoever with the body. But he causes the individual soul to develop at- tachment by virtue of his karmas - Madhvacharya OCT 29 NARAKA CHATURDASHI OCT 30 DEEPAVALI tamasOmA jyOtirgamaya OCT 31 BALI PUJA We find many happy celebrations in this period of confluence of ashwija and kartika months. NOV 11 KARTIKA EKA- The festival of lights dipavali includes a series of celebrations for a week or more - Govatsa DASHI Dvadashi, Dhana Trayodashi, Taila abhyanjana, Naraka Chaturdashi, Lakshmi Puja on NOV 12 UTTHANA Amavasya, Bali Pratipada, Yama Dvititya and Bhagini Tritiya. All these are thoroughly en- DWADASHI - TULASI joyed by us. Different parts of the country celebrate these days in one way or another. The PUJA main events are the killing of Narakasura by Sri Krishna along with Satyabhama, restraining of Bali & Lakshmi Puja on amavasya. Cleaning the home with broom at night is prohibited on other days, but on amavasya it is mandatory to do so before Lakshmi Puja. and is called alakshmi nissarana. Next comes completion of chaturmasa and tulasi puja. We should try to develop a sense of looking for the glory of Lord during all these festivities.