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Issues in Indian Philosophy and Its History
4 ISSUESININDIAN PHILOSOPHY AND ITS HISTORY 4.1 DOXOGRAPHY AND CATEGORIZATION Gerdi Gerschheimer Les Six doctrines de spéculation (ṣaṭtarkī) Sur la catégorisation variable des systèmes philosophiques dans lInde classique* ayam eva tarkasyālaņkāro yad apratişţhitatvaņ nāma (Śaģkaraad Brahmasūtra II.1.11, cité par W. Halbfass, India and Europe, p. 280) Les sixaines de darśana During the last centuries, the six-fold group of Vaiśeşika, Nyāya, Sāņkhya, Yoga, Mīmāņ- sā, and Vedānta ( ) hasgained increasing recognition in presentations of Indian philosophy, and this scheme of the systems is generally accepted today.1 Cest en effet cette liste de sys- tèmes philosophiques (darśana) quévoque le plus souvent, pour lindianiste, le terme şađ- darśana. Il est cependant bien connu, également, que le regroupement sous cette étiquette de ces six systèmes brahmaniques orthodoxes est relativement récent, sans doute postérieur au XIIe siècle;2 un survol de la littérature doxographique sanskrite fait apparaître quil nest du reste pas le plus fréquent parmi les configurations censées comprendre lensemble des sys- tèmes.3 La plupart des doxographies incluent en effet des descriptions des trois grands sys- tèmes non brahmaniques, cest-à-dire le matérialisme,4 le bouddhisme et le jaïnisme. Le Yoga en tant que tel et le Vedānta,par contre, sont souvent absents de la liste des systèmes, en particulier avant les XIIIe-XIVe siècles. Il nen reste pas moins que les darśana sont souvent considérés comme étant au nombre de six, quelle quen soit la liste. La prégnance de cette association, qui apparaît dès la première doxographie, le fameux Şađdarśanasamuccaya (Compendium des six systèmes) du jaina Haribhadra (VIIIe s. -
Amrita School of Ayurveda Department of Post Graduate Studies List of Synopsis, Guide & Co-Guide
AMRITA SCHOOL OF AYURVEDA DEPARTMENT OF POST GRADUATE STUDIES LIST OF SYNOPSIS, GUIDE & CO-GUIDE Department of PANCHAKARMA Roll Scholar Topic of Synopsis Guide Co-Guide no “Efficacy Of Sadyo Vamana In Urdhwaga Amlapitha 9. Dr. Aswathy.G Dr. Anandaraman.P.V. Dr.Prathibha .C.K – An Observational Study” “Standardization Of The Mukha Abhyanga Dr.K.Parameswaran 10. Dr. Preeja Preman Procedure With Manjishtadya Taila And Evaluation Dr. Anandaraman. P. V. Namboothiri Of Outcomes In Vyanga” Open Label Clinical Study To Compare The Effect Of Dr.Parameswaran 11. Dr. Soumya Jacob Choorna Pinda Sweda With Nadi Sweda In Dr. Prathibha C.K Namboothiri Manyastambha “Open Label Clinical Study To Assess The 12. Dr. Subina.S Vastipratyagamana Kala Of Vaitharanavasti And Its Dr. Prathibha.C.K. Dr Anandaraman.P.V Outcomes In Gridhrasi.” AMRITA SCHOOL OF AYURVEDA AMRITA VISWAVIDYAPEETHAM (University under sec.3 UGC Act 1956) PROFORMA FOR REGISTRATION OF SUBJECT FOR DISSERTATION FOR AYURVEDA VACHASPATI [M.D] IN PANCHAKARMA “EFFICACY OF SADYO VAMANA IN URDHWAGA AMLAPITHA – AN OBSERVATIONAL STUDY” BY ASWATHY.G 1ST YEAR P.G SCHOLAR DEPARTMENT OF P.G STUDIES IN PANCHAKARMA AMRITA SCHOOL OF AYURVEDA, VALLIKAVU, CLAPPANA P.O. KOLLAM GUIDE Dr.ANANDARAMAN.P.V M.D(Panchakarma) ASSOCIATE PROFFESSOR DEPT.OF PANCHAKARMA CO-GUIDE Dr. PRATHIBHA.C.K M.D(Panchakarma) ASSOCIATE PROFFESSOR DEPT.OF PANCHAKARMA SESSION – 2013 – 14 From, Aswathy.G Preliminary M.D.(Ayu) Scholar in Panchakarma, Department of Post graduate studies in Panchakarma, Amrita school of Ayurveda,Kollam. To, The Registrar, Amrita VishwaVidyapeetam, Ettimadai, Coimbatore. Through, The Head of the department, Department of Post graduate studies in Panchakarma, Amrita school of Ayurveda,Kollam. -
Significant Persons/Founders
Significant Persons/ Founders Historical Figures Aksapada Gautama (600 BCE): Aksapada Gautama is believed to be, at the very least, the principal author of Nyaya Sutras, the foundational text of the Nyaya school of Hindu philosophy. Nyaya comprises both philosophical and religious practices. Its ultimate concern is to bring an end to human suffering, which results from ignorance of reality. Liberation is brought about through right knowledge. Nyaya is thus concerned with the means of right knowledge and right action. The date when the text was composed as well as the biography of its author are uncertain. Estimates vary significantly ranging from between 6th-century BCE to 2nd-century BCE. As well, it is believed that the Nyaya Sutras may have been written by more than one author, and perhaps over a long period of time. A sutra is a Sanskrit word that means “string, thread,” and is a condensed manual of knowledge of a specific field or school of thought. Each sutra is written in the form of a short rule, like a theorem summarized into few words or syllables, around which the teachings of any field of knowledge can be woven. The Nyaya Sutras text consists of five books of two chapters each, with a cumulative total of 528 sutras about rules of reason, logic, knowledge, and metaphysics. Kanada (6th Century BCE to 2nd Century BCE): Kanada (also known as Kashyapa, Uluka, Kananda, and Kanabhuk) founded the Vaisheshika school of Hindu philosophy. The Vaisheshika system holds that the smallest, indivisible, indestructible part of the world is an atom (anu). -
Nyaya-Vaisheshika: the Indian Tradition of Physics
Nyaya-Vaisheshika: The Indian Tradition of Physics Roopa Hulikal Narayan 1 Introduction This paper is the first in a series on the Indian tradition of physics that while summarizing the earlier review by Kak [1], [2] will set the stage for a more comprehensive analysis to follow in later papers. In ancient India, the schools of Nyaya and Vaisheshika focused on logic and atomic approach to matter. In this paper, the idea of atomicity and other physical ideas given in Vaisheshika are reviewed in light of the central role the observer plays in Indian thought. We provide introduction to ideas that are described in greater detail in Potter’s text [10], where the focus is not on physical ideas but rather on philosophy. The Rigveda, the oldest of the Vedic texts of India, generally assigned to the early second millennium BC or earlier, is seen within the Indian tradition as the source of its approach to reality. The Vedic sages recognized a binding unity among all that constitutes this universe. They made an attempt to reflect this pattern of interdependence among the entities of the universe including the very structure of universe itself. This may be seen in the structure and symbolic purpose of Vedic altars, approach to language, and so on [3],[4],[5]. The observer or the experiencing subject was given a privileged state in physical thought [6-10]. By the end of nineteenth century, the place of the observer also became a part of the mainstream discourse of academic physics and psychology in the consideration of the dichotomous issues of order and disorder. -
Historical Continuity and Colonial Disruption
8 Historical Continuity and Colonial Disruption major cause of the distortions discussed in the foregoing chapters A has been the lack of adequate study of early texts and pre-colonial Indian thinkers. Such a study would show that there has been a historical continuity of thought along with vibrant debate, controversy and innovation. A recent book by Jonardan Ganeri, the Lost Age of Reason: Philosophy in Early Modern India 1450-1700, shows this vibrant flow of Indian thought prior to colonial times, and demonstrates India’s own variety of modernity, which included the use of logic and reasoning. Ganeri draws on historical sources to show the contentious nature of Indian discourse. He argues that it did not freeze or reify, and that such discourse was established well before colonialism. This chapter will show the following: • There has been a notion of integral unity deeply ingrained in the various Indian texts from the earliest times, even when they 153 154 Indra’s Net offer diverse perspectives. Indian thought prior to colonialism exhibited both continuity and change. A consolidation into what we now call ‘Hinduism’ took place prior to colonialism. • Colonial Indology was driven by Europe’s internal quest to digest Sanskrit and its texts into European history without contradicting Christian monotheism. Indologists thus selectively appropriated whatever Indian ideas fitted into their own narratives and rejected what did not. This intervention disrupted the historical continuity of Indian thought and positioned Indologists as the ‘pioneers’. • Postmodernist thought in many ways continues this digestion and disruption even though its stated purpose is exactly the opposite. -
Shankara: a Hindu Revivalist Or a Crypto-Buddhist?
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 12-4-2006 Shankara: A Hindu Revivalist or a Crypto-Buddhist? Kencho Tenzin Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Tenzin, Kencho, "Shankara: A Hindu Revivalist or a Crypto-Buddhist?." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_theses/4 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. SHANKARA: A HINDU REVIVALIST OR A CRYPTO BUDDHIST? by KENCHO TENZIN Under The Direction of Kathryn McClymond ABSTRACT Shankara, the great Indian thinker, was known as the accurate expounder of the Upanishads. He is seen as a towering figure in the history of Indian philosophy and is credited with restoring the teachings of the Vedas to their pristine form. However, there are others who do not see such contributions from Shankara. They criticize his philosophy by calling it “crypto-Buddhism.” It is his unique philosophy of Advaita Vedanta that puts him at odds with other Hindu orthodox schools. Ironically, he is also criticized by Buddhists as a “born enemy of Buddhism” due to his relentless attacks on their tradition. This thesis, therefore, probes the question of how Shankara should best be regarded, “a Hindu Revivalist or a Crypto-Buddhist?” To address this question, this thesis reviews the historical setting for Shakara’s work, the state of Indian philosophy as a dynamic conversation involving Hindu and Buddhist thinkers, and finally Shankara’s intellectual genealogy. -
Odissi Dance) 2020 THREE YEAR FULL TIME PROGRAMME
Learning Outcome based Curriculum Framework (LOCF) For Undergraduate Programme B.P.A. (Odissi Dance) 2020 THREE YEAR FULL TIME PROGRAMME Syllabus and Scheme of Examination This shall be applicable for students seeking admission in B.P.A. Odissi Dance Programme in 2020-2021 DEPARTMENT OF PERFORMING ARTS Faculty of Indic Studies Sri Sri University DPA-B.P.A. (O.D.) Page 0 Introduction – The proposed programme shall be conducted and supervised by the Faculty of Indic Studies, Department of Performing Arts, Sri Sri University, Cuttack (Odisha). This programme has been designed on the Learning Outcomes Curriculum Framework (LOCF) under UGC guidelines, offers flexibility within the structure of the programme while ensuring the strong foundation and in-depth knowledge of the discipline. The learning outcome-based curriculum ensures its suitability in the present day needs of the student towards higher education and employment. The Department of Performing Arts at Sri Sri University is now offering bachelor degree program with specialization in Performing Arts (Odissi Dance and Hindustani Vocal Music) Vision – The Department of Performing Arts aims to impart holistic education to equip future artistes to achieve the highest levels of professional ability, in a learning atmosphere that fosters universal human values through the Performing Arts. To preserve, perpetuate and monumentalize through the Guru-Sishya Parampara (teacher-disciple tradition) the classical performing arts in their essence of beauty, harmony and spiritual evolution, giving scope for innovation and continuity with change to suit modern ethos. Mission : To be a center of excellence in performing arts by harnessing puritan skills from Vedic days to modern times and creating artistic expressions through learned human ingenuity of emerging times for furtherance of societal interest in the visual & performing arts. -
The Heart Sutra in Its Primarily Chinese and Japanese Contexts Covers a Wide Range of Approaches to This Most Famous of All Mahayana Sutras
“Tanahashi’s book on the Heart Sutra in its primarily Chinese and Japanese contexts covers a wide range of approaches to this most famous of all mahayana sutras. It brings the sutra to life through shedding light on it from many different angles, through presenting its historical background and traditional commentaries, evaluating modern scholarship, adapting the text to a contemporary readership, exploring its relationship to Western science, and relating personal anecdotes. The rich- ness of the Heart Sutra and the many ways in which it can be understood and contemplated are further highlighted by his comparison of its versions in the major Asian languages in which it has been transmitted, as well as in a number of English translations. Highly recommended for all who wish to explore the profundity of this text in all its facets.” — Karl Brunnhölzl, author of The Heart Attack Sutra: A New Commentary on the Heart Sutra “A masterwork of loving and meticulous scholarship, Kaz Tanahashi’s Heart Sutra is a living, breathing, deeply personal celebration of a beloved text, which all readers—Buddhists and non-Buddhists, newcomers to the teaching and seasoned scholars alike—will cherish throughout time.” — Ruth Ozeki, author of A Tale for the Time Being Heart Sutra_3rd pass_revIndex.indd 1 10/22/14 1:14 PM Also by Kazuaki Tanahashi Beyond Thinking: A Guide to Zen Meditation Enlightenment Unfolds: The Essential Teachings of Zen Master Dogen The Essential Dogen (with Peter Levitt) Sky Above, Great Wind: The Life and Poetry of Zen Master Ryokan Treasury of the True Dharma Eye: Zen Master Dogen’s Shobo Genzo Heart Sutra_3rd pass_revIndex.indd 2 10/22/14 1:14 PM THE Heart Sutra A Comprehensive Guide to the Classic of Mahayana Buddhism Kazuaki Tanahashi Shambhala Boston & London 2014 Heart Sutra_3rd pass_revIndex.indd 3 10/22/14 1:14 PM Shambhala Publications, Inc. -
Nyaya-Vaisheshika: the Indian Tradition of Physics
The Theory of Matter in Indian Physics Roopa Hulikal Narayan Abstract This paper is the second in series of the Indian physics of the Nyaya-Vaisheshika school. It may be read in conjunction with the first paper [14], where its concept of matter as vibratory atoms in combination was introduced; this concept is discussed in greater detail in this paper. It is significant that the school defines matter not in terms of something gross that is anchored to the commonsensical notion of an object, but rather in terms of something that has attributes associated with it. Matter, or padartha , is whatever is knowable within the overarching complex of space and time, each of which is taken to be continuous and infinite. The significant concepts discussed here include how to localize an object, and that of nothingness, that is, vacuum. 1 Introduction This paper presents the physics related to matter in the Indian Nyaya-Vaisheshika school, which will henceforth be called “Indian physics”. Kanada, the originator of Vaisheshika, begins by claiming that “classification of things” is the primary task in his system. The purpose of this classification is to define material things. The understanding is to be arrived at using ‘tattva-jnana’ [15], or ascertainment of attributes of reality by categorizing everything in to one or the other among six predicable padartha , logical categories [3]. Indian physics considers both the objective universe, which is taken to be atomic, and the subjective universe of the experimenter or the observer, which is taken to be non-atomic [7], [[11], and [12]. In other words, it presents a dualistic view where that the observed matter is atomic whereas the observing mind and time and space in which the universe exists is continuous. -
The Hour of God
THE HOUR OF GOD AND OTHER · WRITINGS SRI AUROBINDO THE HOUR OF.GOD AND OTHER WRITINGS BIRTH CENTENARY LIBRARY VOLUME 17 SRI AUROBINDO BIRTH CENTENARY LIBRARY - POPULAR EDITION �C.: Sri Aurobindo ,\shram Trust 1972 . Published By Sri Aurobindo Ashram Pondicherry Reproduced by offset at the All India Press, Pondichcrry, India PRINTED IN !NOIA SRI AUROBINDO BIRTH August 15, 1872 • MAHA SAMAD HI December 5, 1950 • CENTENARY August 15, 1972 Contents I. TH E HO UR OF GO D THEHoUR OF Goo 1 CERTITUDES . 2 HYMN TO THE MOTHER OF RADIANCES 3 II. EV OLUTION -PSYCHOLOGY -TH E SUP ERMIN D MAN A TRANSITIONAL BEING 7 EVOLUTION 13 PSYCHOLOGY 21 CONSCIOUSNESS - PsYCHOLOGY 23 THESUPERMIND 26 THE SEVEN SUNS OP THESUPERMIND 27 THE DIVINE PLAN 28 THE TANGLE OF KARMA 33 III. ON YO G A THE WAY 39 THE WEB OP YOGA 41 PURNA YOGA 61 THESUPRAMENTAL YOG A 70 THE DMNESUP ERMAN 74 IV. TH O UG HTS AN D AP HO RISMS JNANA 79 KARMA . 105 BHAKTI 129 WORDS OF THE MASTER 147 V. ESS AYS DI VINE AN D HUM AN S AT 163 THE SECRET OP LIFB - ANANDA 172 LIFE 173 THE SILENCE BEHIND LIFE 174 THE S ECRET TRUTH 176 THE REAL DIFFICULTY 178 CO N T EN TS TOWARDS UNIFICATION 180 THE PsYCHOLOOY OF Y OOA 183 CHINA, JAPAN AND INDIA 185 VI. EDUCA TI ON AND AR T A PREFACE ON NATIONAL EDUCATION 191 A SYSTEM OF NATIONAL EDUCATION 1. THB HUMAN MIND 203 2. THE POWERS OF THE MIND 20 6 3. THE MORAL NATURE • 20 9 4. -
Sandhyopaasan:The Hindu Ritual As a Foundation of Vedic Education
53| Rajendra Raj Timilsina Sandhyopaasan:The Hindu Ritual as a Foundation of Vedic Education Rajendra Raj Timilsina Abstract Yoga, meditation and Hasta Mudra Chikitsa (medication through the exercise or gesture of hands) known as spiritual activities in the past have been emerged as bases to maintain one’s health, peace and tranquility. Some people follow yoga, some focus on meditation and others apply “Hasta Chikitsa” or “Mudra”. They are separate traditional exercises. They require to spend 10 to 30 minutes once or twice a day for their optional exercise/s. It is proved that such practice has productive effect in different health treatments. This paper has applied the methods of observation, interview and literature review as qualitative paradigm in exploring their original roots of Vedic Sandhyopaasan. Twice born castes (Brahman, Chhetri and Baishya) of Nepali Hindu society has been found practicing all components of the exercises as a unified ritual of Sandhyopaasan. Upanayan (Bratabandha) ritual teaches Sandhyopaasan procedures for self control and self healing of the performers. Brahman is not eligible as Brahman without doing the ritual daily. However, this study has found that some Dalits have also been practicing Sandhyopaasan daily and feeling relaxed. Findings of this study show that Sandhyopaasan is a compact package of yoga, meditations and Hasta Chikitsa. Students and gurus of Vedas have been regularly following the compact package for inner peace and self control. Root of yoga, meditation and “Mudra” is Sandhyopaasan and this is the base of Hindu education system. The paper analyzes the ritual through Hindu educational perspective. Keywords: Sandhyopaasan, ritual, peace of mind, health, Nepali Hinduism 54| Rajendra Raj Timilsina 1. -
Kena and Other Upanishads
18 Kena and Other Upanishads VOLUME18 THE COMPLETE WORKS OF SRI AUROBINDO ©SriAurobindoAshramTrust2001 Published by Sri Aurobindo Ashram Publication Department Printed at Sri Aurobindo Ashram Press, Pondicherry PRINTED IN INDIA Kena and Other Upanishads ii Publisher’s Note This volume comprises Sri Aurobindo’s translations of and com- mentaries on Upanishads other than the Isha Upanishad. (His writings on that Upanishad appear in Isha Upanishad, volume 17 of THE COMPLETE WORKS OF SRI AUROBINDO.) It also in- cludes his translations of later Vedantic texts and writings on the Upanishads and Vedanta philosophy in general. The volume is divided into three parts. The first consists of translations and commentaries that were published during Sri Aurobindo’s lifetime. The pieces in this part, along with his final translation of and commentary on the Isha Upani- shad, are his most mature works of Upanishadic interpretation. The second and third parts consist of material from Sri Auro- bindo’s manuscripts. The second includes early translations of the Prashna, Mandukya, Aitareya and Taittiriya Upanishads, and incomplete translations of and commentaries on some other Upanishads and Vedantic texts. The third part comprises incom- plete and fragmentary writings on the Upanishads and Vedanta in general. All the texts have been checked against the relevant manu- script and printed versions. Guide to Editorial Notation The contents of Parts Two and Three of this volume were never prepared by Sri Aurobindo for publication. They have been transcribed from manuscripts that sometimes present textual difficulties. In this edition these problems have been indicated as far as possible by means of the notation shown below.