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Scattered References of Ayurvedic Concepts & Dravyas in Vedas
International Journal of Current Research and Review Review Article DOI: http://dx.doi.org/10.31782/IJCRR.2021.13406 Scattered References of Ayurvedic Concepts & Dravyas in Vedas IJCRR 1 2 3 4 5 Section: Healthcare Zade D , Bhoyar K , Tembhrnekar A , Guru S , Bhawane A ISI Impact Factor (2019-20): 1.628 1 2 IC Value (2019): 90.81 Associate professor, Department of Dravyaguna, DMAMCH&RC, Wandonagri, Nagpur, Maharashtra, India; Assistant Professor, Depart- SJIF (2020) = 7.893 ment of Samhita, DMAMCH&RC, Wandonagri, Nagpur, Maharashtra, India; 3Professor, Department of Agadatantra, DMAMCH&RC, Wan- donagri, Nagpur, Maharashtra, India; 4Associate Professor, Department of KriyaShaarir, DMAMCH&RC, Wandonagri, Nagpur, Maharashtra, Copyright@IJCRR India; 5Assistanr Professor Department of Medicine Jawaharlal Nehru Medical College, Datta Meghe Institute of Medical Sciences, Sawangi (Meghe), Wardha, Maharashtra, India. ABSTRACT Ayurveda and Veda have an in-depth relationship. The Ayurveda system is not simply medical. It is the holiest science of crea- tion. It allows the person to lead a happy life with a pure body and spirit. The Vedas date back five thousand years or so. They’re preaching life philosophy. Ayurveda is known as Atharvaveda’sUpaveda. The Vedas are ancient doctrines of great terrestrial knowledge. Vedas are mantras sets. It portrays ancient people’s living habits, thinking, traditions, etc. Key Words: Ayurveda, Veda, Upaveda, Atharvaveda INTRODUCTION corded, respectively. In reality, Ayurveda is known as Athar- vaveda Upaveda.3 There is also a place for medicinal plants Ayurveda means “Science of life and longevity.” Ayurveda in the Upanishads, where about 31 plants are recorded.4 is one of India’s traditional systems. -
Caratula De La Tesis
UNIVERSIDAD SAN FRANCISCO DE QUITO Colegio de Postgrados The Search for the Essence of Being according to Advaita-Vedānta and Chán Buddhism Claudia Cecilia Vega Conejo Dissertation presented as a requirement to obtain the title of Master in Chinese Philosophy Quito, August 2009 UNIVERSIDAD SAN FRANCISCO DE QUITO Colegio de Postgrados HOJA DE APROBACIÓN DE TESIS The Search for the Essence of Being according to Advaita-Vedānta and Chán Buddhism Claudia Cecilia Vega Conejo Renaud Neubauer ..................................................................... Director de Tesis Zhang Xianglong ..................................................................... Miembro del Comité de Tesis José Salazar Carbonell, M.A. ………………………………………………… Director de la Maestría en Filosofía China Carmen María Fernández-Salvador ..................................................................... Ayala, Ph.D. Decana del Colegio de Artes Liberales Víctor Viteri Breedy, Ph.D. ..................................................................... Decano del Colegio de Postgrados Quito, agosto de 2009 iii © Copyright Claudia Cecilia Vega Conejo, 2009 iv Acknowledgments My sincere thanks to Professor Jose Salazar who converted into a reality the dream of this Master Course of Chinese philosophy, to all the professors from Beijing University, who shared generously with us their invaluable knowledge, and to my husband Renaud Neubauer who, with his academic guidance, made possible the completion of this present investigation, and above all, I wish to express my gratitude -
Correspondence
CORRESPONDENCE MINING GEOLOGICAL KNOWLEDGE FROM ANCIENT SANSKRIT TEXTS I found the editorial by Dr .B .P. Radhakrishna on - "A I fully concur with the views expressed by him that our Few Fascinating Geological Observations in the Rnmayana ancient epics/classics and early Sanskrit texts are'sources of Valmih" (Jour. Geol. Soc. India, v.62, Dec.2003, pp.665- of a great treasure of valuable information relevant to 670) very interesting and was greatly delighted to read the scientific knowledge. The promotion of Sanskrit and same. What is striking is that this ancient epic (approximately study of the ancient literature in this language should be dated 1600 BC) by the sage and poet Valrniki not only pursued, especially by the younger generation and all contains vivid descriptions of the nature -rivers , mountains, encouragement and support should be extended by oceans etc., while narrating a great story, but also about the educational institutions and scientific organizations. the detailed knowledgelinformation that was available There is definitely great scope for the research scholars during that time - a sign of great advancement achieved and the scientists to mine more valuable information relevant by our ancient civilization, which is over 5000 years to geologylearth science from the ancient Sanskrit texts old. As Dr. B. P. Radhakrishna has pointed out, the in addition to what is already available. Ramayana mentions the various dlzatunnm or metals Apart from Vedas, Upanishads, and Arthashastra, there known at that time and that they were mined on a fairly are many ancient Sanskrit texts written on smelting/ extensive scale. The importance of mining minerals1 extraction of metals, medicinal chemistry, alchemy and other metals was well established as a source of revenue even relevant aspects. -
"Revelation" by Eliot Deutsch
From the World Wisdom online library: www.worldwisdom.com/public/library/default.aspx Chapter 1 Revelation If we are to form a proper understanding of the meaning and scope of “Revelation,” we do well to forget at once the implications of the term in the Mediterranean religions, Judaism, Christianity, and Islam. Strictly speaking, “revelation” is a misnomer, since ultimately there is no revealer. The Sanskrit term for it is çruti, literally “the hear ing,” which means an erudition acquired by listening to the instruc tion of a teacher. This instruction itself had been transmitted to the teacher through an uninterrupted series of teachers that stretches to the beginning of creation. Revelation, therefore, is by no means God’s word—because, para doxically, if it were to derive from a divine person, its credibility would be impugned. It is held to be authorless, for if a person, human or divine, had authored it, it would be vulnerable to the defects inherent in such a person. It is axiomatic that revelation is infallible, and this infallibility can be defended only if it is authorless. Then from where does it come? The answer is stark and simple: it is given with the world. For some of the Mīmāmsā (or orthodox, exegetical) thinkers who have addressed themselves to this problem, the world is beginningless and the assumption of a creator is both problematic and unnecessary. And even if a beginning of the world is assumed, as in later Hindu thought when it is held that the universe goes through a pulsating rhythm of origination, existence, and disso lution, it is also held that at the dawn of a new world the revelation reappears to the vision of the seers, who once more begin the trans mission. -
Integral Drama: Culture, Consciousness and Identity Introduction
Integral Drama: Culture, Consciousness and Identity Introduction Drama and The Natyashastra The seven plays examined in this book focus on the difference between the experience of pure consciousness and our socially constructed identities and suggest how these two aspects of identity can coexist. In analyzing these plays, I apply theories of consciousness developed in Advaita (nondual) Vedanta (the sixth system of Indian philosophy) and the Indian philosophical treatise The Natyashastra, which deals with theatre aesthetics, as well as theories developed in the context of consciousness studies, a thriving interdisciplinary field that includes philosophy, neuroscience, psychology, physics and biology and increasingly focuses on the phenomenology of first- person experience. The seven plays analyzed here include Harold Pinter’s The Birthday Party and The Homecoming, Eugène Ionesco’s Rhinoceros, Tom Stoppard’s Arcadia, Luigi Pirandello’s Six Charac- ters in Search of an Author, Jean Genet’s The Balcony and Wole Soyinka’s A Dance of the Forests. As these plays demonstrate, performance has the effect of taking the characters and audience from an awareness of something toward awareness per se, and then toward having awareness per se simultaneously with the intentional content of the mind, thereby providing a glimpse of higher states of conscious- ness. The three ordinary states of consciousness are waking, dreaming and sleep, and the higher states include the fourth state of pure con- sciousness (Atman or turiya, the fourth), cosmic consciousness and unity consciousness. As Eliot Deutsch says in Advaita Vedanta, pure consciousness or 8 Integral Drama Atman (or paramatman, the highest Self), for Advaita Vedanta, is that pure, undifferentiated self-shining consciousness, timeless, spaceless, and unthinkable, that is not different from Brahman and that underlies and supports the individual human person. -
The Essential Vedanta: a New Source Book of Advaita Vedanta
Religion/Hinduism Deutsch & Dalvi “[This book] is overall an excellent collection of Advaita philosophic litera- ture, much of it quite inaccessible in translation (even some of the extant translations are now difficult to obtain), and ought to be in the library of The Essential everyone interested in the study of Indian philosophy.” The Essential —Richard Brooks, in Philosophy East and West Vedanta “The publication of this book is an event of the greatest significance for everybody who is interested in the history of philosophy, and of Indian philosophy in particular, due to at least three reasons. First, Advaita Vedānta Vedanta more than any other school represents the peculiarity of Indian thought, so much so that it is often identified with Indian philosophy. Second, the interplay between Vedānta and other Indian philosophical schools and A New Source Book of religious traditions presents to the readers, in the long run, practically a vast panorama of Indian thought and spirituality. Third, the richness of Vedānta Advaita Vedanta sources included in the book, masterly combined with a philosophical reconstruction made by Eliot Deutsch, one of the most respected contem- porary authorities both in Vedānta and comparative philosophy.” —Marietta Stepaniants, Director, Institute of Oriental Philosophy, Russian Academy of Sciences “The learned editors deserve congratulations for providing us with a complete picture of the origin and the development of Advaita Vedānta in historical perspective from its inception in the Vedic texts. It is a well conceived and well executed anthology of Vedānta philosophy from the original texts, rich in content, most representative and complete in all respects.” —Deba Brata SenSharma, Ex-Director, Institute of Sanskrit and Indological Studies, Kurukshetra University “This volume is a significant contribution, and is a great aid to the study of Advaita Vedānta from its primary source material. -
Available Online Through ISSN 2229-3566
Paliwal Murlidhar et al / IJRAP 2011, 2 (4) 1011-1015 Review Article Available online through www.ijrap.net ISSN 2229-3566 CHARAKA-THE GREAT LEGENDARY AND VISIONARY OF AYURVEDA Paliwal Murlidhar*, Byadgi P.S Faculty of Ayurveda, Institute of Medical Sciences, Banaras Hindu University, Varanasi, India Received on: 18/06/2011 Revised on: 21/07/2011 Accepted on: 11/08/2011 ABSTRACT Ayurveda, the upaveda of Rigveda as mentioned in Charana-Vyuha and an upaveda or upanga of Atharvaveda as mentioned in Ayurvedic classics, is the unique system of healing the ailments, has crossed many mile stones in due course of time because of it’s valid and scientific principles propounded by divine personalities like-Brahma, Dakshaprajapati, Ashwinis (the twins), Indra and later by Bharadwaja, Punarvasu Atreya, Kashiraja Divodasa Dhanvantari and their disciples. Brahma is considered to be the original propounder of Ayurveda. The order of transmission of the knowledge of Ayurveda, as described in the Charaka-Samhita is as follows-Brahma, Dakshaprajapati, Ashwinis, Indra, Bharadwaja, Atreya Punarvasu and his six disciples (Agnivesha, Bhela, Jatukarna, Parashara, Harita and Ksharapani). Agnivesha etc. studied Ayurveda from Atreya Punarvasu and wrote Ayurvedic treatises in their own name. Agnivesha, the disciple of Punarvasu Atreya composed a book named “Agnivesha- tantra” which was later on improved and enlarged by Charaka and named “Charaka- Samhita”. Original work of Agnivesha is not available now. Therefore it is very difficult to ascertain the portion subsequently added, deleted or amended by Charaka. After a lapse of time, some of its contents were lost which were reconstituted and restored by Dridhabala. -
Satvavajaya – Psycho Therapy 11
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Journal of Ayurveda and Integrated Medical Sciences (JAIMS) REVIEW ARTICLE May-June 2016 Concept of Satwavajaya Chikitsa (Psychotherapy) Dr. Sachin S. Bagali, Dr. Umapati C Baragi,1 Dr. R. A. Deshmukh 2 Assistant Professor, 1Reader, 2Assistant Professor, Department of Basic Principles, BLDEA’S, AVS Ayurveda Mahavidyalaya, Vijayapur, Karnataka, India. A B S T R A C T Health is defined as, a state of complete physical, mental and social well-being and not merely an absence of disease or infirmity. Manas or Satwa plays an important role in keeping person healthy, even during the time of physical disorder Manas helps in relieving it. But during present day’s lifestyle and stress related environment, human beings are suffering from many psychological disorders; As many as 450 million people suffer from a mental or behavioral disorder. Among them nearly 1 million people commit suicide every year (WHO). So this balancing nature of mind nowadays is getting deprived under the influence of growing stress and strain in life. But treatment is not absolute in the modern science, but Ayurveda may provide better treatment modality in controlling or curing these then other existing sciences. Satwavajaya Chikitsa is a unique non-pharmacological approach for treating the mental disorders. It is the first of its kind and if developed can really prove much useful. So Satwavajaya plays major role to get rid of these problems. So it is very much essential to understand the concept of Satwavajaya Chikitsa. Key words: Satwavajaya , Psychotherapy, Manas , Satva . -
Inpsychosomaticdisorders
JapaneseJapaneseSociety Society ofofPsychosomatic Psychosomatic Medicine Shinshin-Igaku 32: 417-425, 1992 Review Nonpharmacological Approaches of Hindu Buddhist Medicine in Psychosomatic Disorders Amarendra N. Singh, MD., F. R, C. P. (C)' tt-ttt ttttttttt tt tt approaches have of a very ancient origin. Abstract The psychesomatic in India been evolution of these approaches started with medieine ago and was The Hindu 1500 B.C. expanded and spread te other of Asia like China, Korea, IndoCh{na, Thailand and parts eventually Japan by Buddhist medicine in 510 B,C, The Buddhist rnedicine as originated from the teaching of Lord Buddha and completed spread whole of monks andi with spread of by Jivaka to the Asia by Buddhjst the Bud- religion, dhist science, religien, spiritualism and merged and Philosophy, culture through the time great- of to make Hindu Buddhist medicine a holistic one, on ness people yet based biopsychoso- cial and ecolegical concept, ln this paper nenpharmacological approaches of Hindu Buddhist rnedicine is described of v,-hich can be significant therapeutie benefitin the management of psychosornatic dis- eases. I・Iindu Buddhist approaches imparts information and knowledge concerning the measur- able structure and powers of psyche. Hindu approaches clarify the processes by which interpreted, experiences are apprehended, assimilated, and comprehended while Buddhist dream ignorance, approaches eradicate the cause of sickly spells, of and thus to make possible the attainment of serene awakened perfection. help to The combind approaches of two ancient religiens us assimilate the foundarion everything remains and empty. of our beingwithout which stressful The combined and cohesive approaches the state of utter consciousness super-rationally and open the produce emotional door of self which is composed of spirituaL physical and joy, are expressions ef and social Psychosonnatic diseases pathological biological,psychic pa- rarneters of healthand illnesswhereas Hindu Buddhistapproaches show the way to bind closcly the normal interrelationshipof the above. -
Bibliography for Indian Thought
BIBLIOGRAPHY Akira, Hirakawa (1990). A History of Indian Buddhism from Sakyamuni to Early Mahayana. Translated and edited by Paul Groner. Asian Studies at Hawaii, 36. University of Hawaii Press. Barua, Benimadhab (1921; 1970). A History of Pre–Buddhistic Indian Philosophy. University of Calcutta; Delhi: Motilal Banarsidass. An excellent treatment in detail. Basham (1951). History and Doctrines of the Ajivikas: A Vanished Indian Religion. London: Luzac. The only detailed treatment available. ________ (1989). The Origins and Development of Classical Hinduism. Edited and annotated by Kenneth G. Zysk. Boston: Beacon Press. An excellent treatment of the subject, especially notable for its chapter on the Bhagavad Gita. Bouquet, A.C. (1962). Hinduism. Revised edition. (First edition, 1949.) London: Hutchinson & Co. A scholarly, but readable discussion. See Basham (1989) for an updating of some of his views, though Bouquet often contains rather more detail. Buck, William, trans. (1973). Mahabharata. New York: New American Library, Inc. The Mahabharata is an Indian epic full of delightful tales, and great fun to read. Much of it is informed by the philosophy of the late and post-Upanishadic period. Chatterjee, Satischandra, and Dhirendramohan Datta (1954). An Introduction to Indian Philosophy. Calcutta: University of Calcutta. Brief, but well written and clearly thought out, and for that reason often more informative than longer treatments. Collins, Steven (1982). Selfless Persons. Cambridge University Press: 1982. Conze, Edward (1963). Buddhist Thought in India. Three Phases of Buddhist Philosophy. London: George, Allen and Unwin. Some interesting detail on the Scholastic period. ________ (1964). Buddhist Texts Through the Ages. New York: Harper and Row. ________ (1969). -
History of Anatomy in India*
History of Anatomy in India* Dr.Lakshmi Rajgopal, Dr.Govind N Hoskeri, Dr.Pritha S Bhuiyan, Dr.K Shyam Kishore (* Reproduced with the kind permission of the Editor, Journal of Postgraduate Medicine J Postgrad Med 2002; 48:243-245) “India is the cradle of human race, the birthplace of human speech, the mother of history, the grandmother of legend and the great grandmother of tradition. The most valuable and most instructive materials in the history of man are treasured up in India only.” — Mark Twain History of mankind is inseparably entwined in the history of India. Medicine is as old as man and must have come into being with the first awakening of human consciousness. Is it then a wonder that history of medicine should be an integral part of history of India? Anatomy is the oldest and the most important of all medical sciences. There is enough evidence of practice of this science in the ancient Hindu India. In this article, evidence is presented to show that the Hindus were the first scientific cultivators of the most important and essential department of medical knowledge namely practical anatomy. Pre-Vedic Period Five thousand years ago, around 3000 BC Indus Valley Civilization flourished on the banks of the river Indus, contemporaneous with Mesopotamian civilization. Medicine was practised by priests, who were considered next only to Kings and the practice itself was a mixture of magic, rites and rituals. Archaeological excavations from this ancient period show clear evidence of knowledge of comparative anatomy. There are cave paintings depicting pictures of animals on which the critical areas are marked. -
Special Editor's Introduction: Three Tendencies in Indian Philosophy
SPECIAL EDITOR’S INTRODUCTION: THREE TENDENCIES IN INDIAN PHILOSOPHY Devendra Nath Tiwari Going through the texts on Indian philosophical systems we find that the chief purpose of them is to find a solution against the conflicting ideas, digging out the problems, removing doubts of the opponents and getting freedom from them. Unless the thoughts are not clear they cannot be the part of our conduct. No problem is problem for itself; all problems are imposed at thought level and that is why they can be liquidated and removed by philosophical reflection. Removal of them provides bliss. The texts deal with cultivation of a wonderful capacity that accommodates conflicting situations for the greater purpose of living the life in harmony and peace. Great thoughts about the ways of life and the views of life dawn in Vedas and the classical texts. Philosophical systems originated as a safeguard for the maintenance and practice of those great ideas useful for the welfare of the universe. The history of great thoughts is at the same time the history of their critical observation, evaluation and refutation. Arguments in opposition and response in favour not only serve as breath of the protection of those thoughts but promoted Indian philosophical thinking to perfection of Indian culture that comprises the seed of almost all the reflective subtleties which serve as the novelty of the later thinking in India. Three types of tendency in Indian philosophical thinking are apparently observed. First to analyze and reflect on all the arguments popular at a time and then to observe that no argument given for proving the subject and object is steady.