DOCSLIB.ORG

Definition and Description of Navavidha Bhakt[·

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Definition and Description of Navavidha Bhakt[· Chapter- 4 Definition and Description of Navavidha Bhakt[· .. CHAPTER-4 DEFINITION AND DESCRIPTION OF NAVAVIDHA BHAKTI "Knowledge of Sangita (music), bereftof devotion, is valueless and cannot secure salvation "1. - Saint Thyagaraja The Concept of Bhakti plays an important role in the history of Karnatic Music and Sanskrit literature. It is a fact that there is God or Almighty or an ultimate Source from whom everything emanates and by whom everything is maintained in this world. This ultimate source is explained rationally and authoritatively in the beautiful 'Bhagavatam', which may be described as the greatest and most popular of the Puranas. It is written by Srila Vyasadeva, the literary incarnation of God, under the direction of Naradamuni2 and is referred to as the most complete and authoritative exposition of vedanta-sutra and vedic knowledge. 'Bhagavata' contains the highest principles of ethics, highest truth of philosophy and religion, expounded in appropriate language. The essential truths which the 'Bhagavata' emphasises are the imperishability of the soul, the goodness, the power and helpfulness of God and the attainment of salvation by the method of Bhakti. This Purana sings execlusively about the glories of the Lord and the Greatness of Devotion to Him. 'Bhagavata' and 'Bhagavadgita' are the basis of the philosophy of bhakti of the middle ages. Bhakti was preached as a doctrine for the first 85 time is 'Bhagavadgita ', which holds bhakti in high esteem and attached more importance to devotion and exhorts people to pursue the path of devotion. The key note of 'Gita' is that the supreme appears before a seeker in the form and manner he wishes Him to appear. The spiritual as well as material prosperity is guaranteed to the devotee by the 'Gita' (IX.22). Sri Krishna wants Arjuna to follow the path of devotion; and declares that Bhakti is the most important among the means of Liberation. The concept of Sangita Bhakti is the devotion through music, which can take us effectively to the realms of spirituality. Our ancient people have realized this truth and they extrilled God in poetic hymns. "Narada is the first Bhagavata-musician ; the Lord delights in the beautiful music that Narada is singing in praise of Him. Hence is Narada represented as going about with his Vina, singing the glory of the Lord and proclaiming to the world that the Lord dwells not in Vaikuntha, nor in the sun, nor even in the hearts of yo gins, but where His devotees sing": ulTg cm@, � al�fclm;�� Z cfi I �� "ll5f a11,4faa cf5f fatso1fai � 11 "Naham vasaami Vaikunde na yogi hridaye ravau I Mad Bhakta yatra gayanti tatra tishtami Narad"3 II It has been stated by Sage Yajnavalkya that he who knows the mysteries of playing the Vina, he who has mastered the knowledge of Sruti and jati and he who is an adept in tala, attains moksha without effort. That is, one who understands music well, reach easily the path of devotion. 'Vijnana Bhirava Tantra' says that the "mental absorption produced by 86 music gradually leads to realization ofoneness with divine spirit". Homage is paid to God also through. sacred music like Tevaram, Tiruppugazh, Divyanama kirtans, Ashtapadis of Jayadeva etc. which inspire in us the emotion ofbhakti. 'Bhagavata' is the most favourite devetional work of Indian literature and the well known science of bhakti. The main theme of this Purana is the importance, greatness and value of devotion to God. 'Bhagavata' observes that Bhakti is a state of complete dedication of life, mind and every thing else. Bhakti means a firm, stable and unflinching attachment for God which brings well-being in this world and bliss in the world beyond. 'Bhagavata' has defined Bhakti as a flow of the mind towards the Almighty at the slightest hearing about the Lord. Just as the water of the Ganges flows un-interruptedly and inevitably towards the ocean, so the mind flows towards the God. � aJUT � an$"r � �Ja1011�1� I i:flafla1Pct (Pc!R?9a=a1 �� � 11 "Mad guna sruti maatr�na mayim sarvagunasaye I Manogati ravischinta yadha gadgambhamodambudho "4 II . 87 According to Prahlada, devotion consists in dedicating mind, speech, action, riches and lifeto God. Bhagavata says; 3llcifll�lctil&IT � farar� 31'1¢� I <154�� � � �araaJ0n � : II "Aatmaramaksha sunayo nirgandh apyukrame I Kurvantyahai turki bhakti mityambhuta guno Hari"5 II That is, for sages, the charm of Rama was over powering. It is believed that the utterance of the names of God will lead one to Moksha and thus songs became a vehicle forthe attainment of Moksha. As a result of this, Saint singers started composing compositions for popularising this aspect of Bhakti. The revival of Bhakti movement was received with much incentive in South India. The second half of eighteenth centurywitnessed a remarkable growth of Bhakti cult which influenced the rise of modem Kamatic music. Our saint singers made notable contributions which were outstanding both in their Bhakti aspect and also in their aesthetic content. Early composers in the pre-trinity period like Jayadeva, Purandaradasa, N arayana Theertha, Bhadrachalam Ramadasa, Sadasiva Brahmendra are examples. The composers of bhakti pieces in the eighteenth century include the Sangita Trimurtis namely Syama Sastry, Saint Thyagaraja and Muthuswami Dikshitar and also H.H. Swati Thirunal Maharaja. Later, Gopalakrishna Bharati, Papanasam Sivan and Neelakanta Sivan of the 88 post-Thyagaraja period made remarkable contributions to this field of Karanatic music. According to the Acharyas of the Bhakti school, the well known classification of Bhakti in the major forms occur in the Bhagavata. It mentions different types of bhakti at different places and the nine types of bhakti are Sravana, Kirtana, Smarana, Padasevana, Archana, Vandana, Dasya, Sakhya and Atmanivedana. ' Bhagavata' proclaims nme forms of Bhakti through the followingsloka; when Hiranyakashipu asks his son Prahlada to tell him the best thing he had learnedfrom the school, Prahlada says: 3ftlaf cfaGafcR � .. ollctilfcfi���aicll II � l:jcf.Sfurr fcrmfr aifa,�&TUTT � (}lalckt� I�� aaitiail�I tilcicljcicticJt II "Sravanam Kirtanam Vishno : Smaranam Padasevanam I Archanam Vandanam Dasyam Sakhyamatmanivedanam II lti pumsarpita Vishnov bhakti srennavalakshana I Kriyate Bhagavasyadyatanmanyeda dhitamuttamam ,,6 II Meaning "That I consider the best lesson, worthy to be learnt, if man could practice devotion to the Lord, characterisedby nine forms; listening to the 89 Lord's song and glory, singing of the Lord, contemplation of the Lord, worshipping His feet especially, saluting and serving Him like a servant, moving with him as a friend and offeringone self to Him." The source of some of the nine forms of devotion can be seen in 'Bhagavata' in one of the closing verses of Arjuna's hymn to the Lord on seeing the Lords 'visvarupa'. Then Arjuna asks the Lord to excuse his mistakes, as a father to his son, a friend to another friend and a lover to his beloved. Here we can see three forms of Bhakti - Valsalya, Sakhya and Prema. fqcfcf���: � : ��1cmg� � �I "Piteva putrasya sakhev,asakhyu Priya : Priyagrarhasi Deva sodumu 7 'Narayaneeyam' of Melpattur Narayanabhattathiri is a condensed version ofl3hagavata·in which the greatness of the nine types of Bhakti is explained. The sloka in 'Narayaneeyam' about the nine types of Bhakti is as follows: 3f� � fct,faiPct qQq�.s� � ����: ¥� (lRfcql t1i6JicfiPcl2� � cfcTI4 I� Ioi Rcf1 at o!la <1<! (}lcfrq I��12 ol II 90 Adhitesu srestham kimiti paripristetta tanaye Bhavatbhaktim varyaamabhigadati paryakuladhritih Gurubhyai rositvaa sahajamatirasyetyabhividan Vadhopayanasmin vyatan�ta bhavatpada sarane 8 II Meaning When Hiranyaksipu asked Prahlada to tell him which is the greatest among the studies he made, he replied that the bhakti or devotion shown unto Thee is the greatest. Prahlada believed that Thy lotus feet is the ultimate goal and this bhakti of him has been acquired from his previous Janma. Another sloka in 'Narayaneeyam' about the greatness of Bhakti is: 31c'1.lllll� ¢,lfcll ¢dlQIC:c1oil'cll4 - fatllimtic11 : mtl�it .S 3l�cllL1ftjaa lcti Ill lfcra fcf,a:f cflqill I fctt.1�1 a$qit qrn acf cfq : �6ctiR .. cx.l�qal �=qa1�cqf¾8 fclftja=c=.q • : �� \1Jmt11crc1� 11 "Atyaayaasa karaani karmapatalan aacarya niryanmalaah Bodhe bhaktipatte athavaa apyucitataa maayaanti kim taavataa I Klistvaa tarkapathe param tava vapuh brahmaakyamanye punah Scittaardra tvamrite vicintya bahubhih sidhyanti janmaantarai" 9 II 91 Meaning "The karmayogis, afterperforming the rituals ordained in the karma khanda which tires out the body, getting the mind purified i.e., the mind driven offits dross, return to jnana marga, if they have dispassion. If they do not have dispassion, they turnto bhakti marga. What is the use ? Others, with a mind that never tires or despairs, take to vedanta vicara and with one- pointed concentration, they meditate Thy form (in the cave of their heart) which is verily Bhrahman and at the end of such striving attain Thee, the very essence of Brahman." The roots of Navavidha Bhakti can be seen in the " Bhaktimanjari" of H.H. Swati Thirunal Maharaja. The nine forms of bhakti forms the nucleus of the theme treated in the last six Satakas of Bhaktimanjari. It expounds the Navavidha Bhakti and contains some illustrative stories for that purpose. � �' � Yi201cJi®��cloidi �, cf� cqeft q � GRlcfT � � �@di'fr:!,dl, faicl�ai 'cHcdioi �c1<-l1cfl afcfm� afqfa Cl1Rts2�t1iti1 11 "Srutir varada, Kirtanam Smaranamamgreesa Sevanam Ramavara, tadharchanam tvapi cha Vandanam Dasata Tvaiva saha Sakhyamachuta, Nivedanam Chatman Stavayeeti navadha smrita bhavati bhaktiratyutama" 10 92 Another sloka in 'Narayaneeyam' about the greatness of bhakti is: � � : � arcrcj o=tof�Q�lctill ��ltjcft•-hflci af � � ��6cf5falct51I af t1,ii1��1ffficaq tl qqaf �dlcfiqtn �&rr ?&11qotjq-qa1Qlllct1Qgflctt 11 Bhavathbaktih sphita bhavatu mama saiva prasamaye Dasesaklesaugham na khalu hridi sandehakanika Na cet vyasasyokti stava ca vacanam naigamavaco Bhaven mittyarattya purusavacanapraya makhilam 11 11 Meaning Oh Guruvayurappa ! Let my devotion unto Thee grow from moment to moment.
Load more

Recommended publications
  • 22. the Immortal Bhaktas
    22. The Immortal Bhaktas AMONG all forms of Sadhana, Bhakti (devotion to the Lord) is the easiest and holiest. Bhakti is derived from the root "Bhaj", with the suffix "thi." It means Seva (Service). It denotes a feeling of friendship coupled with awe. For one who is a creature of the gunas (Satwa, Rajas, Tamas), to understand what transcends the gunas, an attitude of humility and reverence is required. "Bhaja Sevaayaam" (worship the Divine through Seva). Bhakti calls for utilising the mind, speech and body to worship the Lord. It represents total love. Devotion and love are inseparable and interdependent. Bhakti is the means to salvation. Love is the expression of Bhakti. Narada declared that worshipping the Lord with boundless love is Bhakti. Vyasa held that performing worship with love and adoration is Bhakti. Garga Rishi declared that serving the Lord with purity of mind, speech and body is Bhakti. Yajnavalkya held that true Bhakti consists in controlling the mind, turning it inwards and enjoying the bliss of communion with the Divine. Another view of Bhakti is concentration of the mind on God and experiencing oneness with the Divine. Win love through love Although many sages have expressed different views about the nature of Bhakti, the basic characteristic of devotion is Love. Love is present in every human being in however small a measure. The riva (individual) is an aspect of the Divine, who is the supreme embodiment of Love. Man also is an embodiment of Love, but because his love is directed towards worldly objects, it gets tainted and he is unable to get a vision of God in all His beauty.
    [Show full text]
  • Lovesickness” in Late Chos Ǒn Literature
    UNIVERSITY OF CALIFORNIA Los Angeles Reinterpreting “Lovesickness” in Late Chos ǒn Literature A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Asian Languages and Cultures by Janet Yoon-sun Lee 2014 © Copyright by Janet Yoon-sun Lee 2014 ABSTRACT OF THE DISSERTATION Reinterpreting “Lovesickness” in Late Chos ǒn Literature By Janet Yoon-sun Lee Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2014 Professor Peter H. Lee, Chair My dissertation concerns the development of the literary motif of “lovesickness” (sangsa py ǒng ) in late Chos ǒn narratives. More specifically, it examines the correlation between the expression of feelings and the corporeal symptoms of lovesickness as represented in Chos ǒn romance narratives and medical texts, respectively, of the seventeenth and eighteenth centuries. As the convergence of literary and medical discourse, lovesickness serves as a site to define both the psychological and physical experiences of love, implying the correlation between mind and body in the non-Western tradition. The analysis itself is re-categorized into the discussions of the feeling and the body. In the discussion of the feeling, it will be argued that the feeling of longing not only occupies an important position in literature, but also is gendered and structured in lyrics and narratives of the seventeenth century. In addressing the rubric of feelings of “longing,” this part seeks the ii theoretical grounds of how the intense experience of longing is converted to language of love and to bodily symptoms to constitute the knowledge of lovesickness. The second part concerns the representation of lovesick characters in Korean romance, particularly concerning the body politics of the Chos ŏn society.
    [Show full text]
  • Aristotle on Love and Friendship
    ARISTOTLE ON LOVE AND FRIENDSHIP DAVID KONSTAN Philia is exceptional among ancient Greek value terms for the number of still unre- solved, or at least intensely debated, questions that go to the heart of its very nature.1 Does it mean “friendship”, as it is most commonly rendered in discussions of Aris- totle, or rather “love”, as seems more appropriate in some contexts? Whether it is love, friendship, or something else, is it an emotion, a virtue, or a disposition? The same penumbra of ambiguity surrounds the related term philos, often rendered as “friend” but held by some to include kin and other relations, and even to refer chiefly to them. Thus, Elizabeth Belfiore affirms that “the noun philos surely has the same range as philia, and both refer primarily, if not exclusively, to relationships among close blood kin” (2000: 20). In respect to the affective character of philia, Michael Peachin (2001: 135 n. 2) describes “the standard modern view of Roman friendship” as one “that tends to reduce significantly the emotional aspect of the relationship among the Ro- mans, and to make of it a rather pragmatic business”, and he holds the same to be true of Greek friendship or philia. Scholars at the other extreme maintain that ancient friendship was based essentially on affection. As Peachin remarks (ibid., p. 7), “D. Konstan [1997] has recently argued against the majority opinion and has tried to inject more (modern-style?) emotion into ancient amicitia”. Some critics, in turn, have sought a compromise between the two positions, according to which ancient friend- ship involved both an affective component and the expectation of practical services.
    [Show full text]
  • Live, Laugh, Limerence
    Live, Laugh, Limerence An Opera Buffa in four acts Libretto by Marijke De Roover 2019 De Roover’s introductory notes: The performance needs the ​ naturalism of the text. All characters exist all at once all as one. The landscape in which the experience is set could be a metropolitan studio apartment, an AA meeting, a deep dream or a dead star (more chance of it being a karaoke booth tbh). The I in the text is collective, the time suggestive. The simultaneity of the four parts of the text can be portrayed any which way. Me to me: You have a responsibility towards your audience. ​ Please keep all the ducks in a row! The ducks: 1 CAST OF CHARACTERS When reading this story out loud, please use the following voices: ELETTRA: fast-paced, sweet, melodic. LOTTE (V.O.): distant but sensitive, straight forward. TURANDOT (V.O.): wild but judgemental (but their friendship is like this). → darlin’, this kind of love is not viable (I can just see it with this fat american country accent lol) Or (Marilyn is so sweet and Jane is much more rough/tough) NARRATOR (V.O.): voice of god (distant), ironic, calm ​. 2 SCENES PROLOGUE: IN WHICH THE NARRATOR EXPRESSES HER DOUBTS ACT ONE: THE DAY I STOPPED DRINKING I BECAME A PLAYWRIGHT THAT JUST SITS IN COFFEE BARS Which introduces us to the tragedy and its Scene 1:​ ​ protagonist A brief encounter Scene 2:​ ​ I took a deep breath and listened to the old bray Scene 3:​ ​ of my heart. I am. I am. I am A realistic portrayal of someone using love as an Scene 4:​ ​ escapist drug ACT TWO: A KISS.
    [Show full text]
  • South-Indian Images of Gods and Goddesses
    ASIA II MB- • ! 00/ CORNELL UNIVERSITY* LIBRARY Date Due >Sf{JviVre > -&h—2 RftPP )9 -Af v^r- tjy J A j£ **'lr *7 i !! in ^_ fc-£r Pg&diJBii'* Cornell University Library NB 1001.K92 South-indian images of gods and goddesse 3 1924 022 943 447 AGENTS FOR THE SALE OF MADRAS GOVERNMENT PUBLICATIONS. IN INDIA. A. G. Barraud & Co. (Late A. J. Combridge & Co.)> Madras. R. Cambrav & Co., Calcutta. E. M. Gopalakrishna Kone, Pudumantapam, Madura. Higginbothams (Ltd.), Mount Road, Madras. V. Kalyanarama Iyer & Co., Esplanade, Madras. G. C. Loganatham Brothers, Madras. S. Murthv & Co., Madras. G. A. Natesan & Co., Madras. The Superintendent, Nazair Kanun Hind Press, Allahabad. P. R. Rama Iyer & Co., Madras. D. B. Taraporevala Sons & Co., Bombay. Thacker & Co. (Ltd.), Bombay. Thacker, Spink & Co., Calcutta. S. Vas & Co., Madras. S.P.C.K. Press, Madras. IN THE UNITED KINGDOM. B. H. Blackwell, 50 and 51, Broad Street, Oxford. Constable & Co., 10, Orange Street, Leicester Square, London, W.C. Deighton, Bell & Co. (Ltd.), Cambridge. \ T. Fisher Unwin (Ltd.), j, Adelphi Terrace, London, W.C. Grindlay & Co., 54, Parliament Street, London, S.W. Kegan Paul, Trench, Trubner & Co. (Ltd.), 68—74, iCarter Lane, London, E.C. and 25, Museum Street, London, W.C. Henry S. King & Co., 65, Cornhill, London, E.C. X P. S. King & Son, 2 and 4, Great Smith Street, Westminster, London, S.W.- Luzac & Co., 46, Great Russell Street, London, W.C. B. Quaritch, 11, Grafton Street, New Bond Street, London, W. W. Thacker & Co.^f*Cre<d Lane, London, E.O? *' Oliver and Boyd, Tweeddale Court, Edinburgh.
    [Show full text]
  • “This Is My Heart” Patita Uddharana Dasa, Editor / Compiler
    “This Is My Heart” Patita Uddharana dasa, Editor / Compiler “This Is My Heart” Remembrances of ISKCON Press …and other relevant stories Manhattan / Boston / Brooklyn 1968-1971 1 Essays by the Assembled Devotees “This Is My Heart” Remembrances of ISKCON Press …and other relevant stories Manhattan / Boston / Brooklyn 1968-1971 Patita Uddharana Dasa Vaishnava Astrologer and Author of: 2 -The Bhrigu Project (5 volumes) (with Abhaya Mudra Dasi), -Shri Chanakya-niti with extensive Commentary, -Motorcycle Yoga (Royal Enflied Books) (as Miles Davis), -What Is Your Rashi? (Sagar Publications Delhi) (as Miles Davis), -This Is My Heart (Archives free download) (Editor / Compiler), -Shri Pushpanjali –A Triumph over Impersonalism -Vraja Mandala Darshan – Touring the Land of Krishna -Horoscope for Disaster (ms.) -Bharata Darshan (ms.) ―I am very pleased also to note your appreciation for our Bhagavad-gita As It Is, and I want that all of my students will understand this book very nicely. This will be a great asset to our preaching activities.‖ (-Shrila Prabhupada, letter to Patita Uddharana, 31 May 1969) For my eternal companion in devotional service to Shri Guru and Gauranga Shrimati Abhaya Mudra Devi Dasi A veritable representative of Goddess Lakshmi in Krishna’s service without whose help this book would not have been possible ―We are supposed to take our husband or our wife as our eternal companion or assistant in Krishna conscious service, and there is promise never to separate.‖ (Shrila Prabhupada, letter 4 January 1973) (Shri Narada tells King Yudhishthira:) ―The woman who engages in the service of her 3 husband, following strictly in the footsteps of the goddess of fortune, surely returns home, back to Godhead, with her devotee husband, and lives very happily in the Vaikuṇṭha planets.‖ “Shrila Prabhupada” by Abhaya Mudra Dasi “Offer my blessings to all the workers of ISKCON Press because that is my life.” (-Shrila Prabhupada, letter 19 December 1970) 4 Table of Contents Introduction ―Books Any Man Would Be Proud to Have‖ ……...
    [Show full text]
  • Roots & Rituals
    ROOTS & RITUALS The construction of ethnic identities Ton Dekker John Helsloot Carla Wijers editors Het Spinhuis Amsterdam 2000 Selected papers of the 6TH SIEF conference on 'Roots & rituals', Amsterdam 20-25 April 1998 This publication was made possible by the Ministery of the Flemish Community, Division of the non-formal adult education and public libraries, in Bruxelles ISBN 90 5589 185 1 © 2000, Amsterdam, the editors No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any informa- tion storage and retrieval system, without permission of the copyright owners. Cover design: Jos Hendrix Lay-out: Ineke Meijer Printed and bound in the Netherlands Het Spinhuis Publishers, Oudezijds Achterburgwal 185, 1012 DK Amsterdam Table of Contents Introduction ix Ton Dekker, John Helsloot & Carla Wijers SECTION I Ethnicity and ethnology Wem nützt 'Ethnizität'? 3 Elisabeth & Olaf Bockhorn Ethnologie polonaise et les disciplines voisines par rapport à l'identification nationale des Polonais 11 Wojciech Olszewski Üne ethnie ingérable: les Corses 25 Max Caisson SECTION II Ethnie groups, minorities, regional identities Ethnic revitalization and politics of identity among Finnish and Kven minorities in northern Norway 37 Marjut Anttonen Division culturelle du travail et construction identitaire dans le Pinde septentrional 53 Evangelos Karamanes Managing locality among the Cieszyn Silesians in Poland 67 Marian Kempny Musulmanisches Leben im andalusischen Granada
    [Show full text]
  • Friendship: the End of Marriage1 Gary Thorne
    qnine FRIENDSHIP: THE END OF MARRIAGE Gary Thorne HESE THOUGHTS ON friendship are intended as a contribution to the present debate in The Anglican Church of Canada about whether the Church should perform a wedding ceremony for two men or two women, orT at least give its blessing to such a wedding previously performed by civil authorities. I begin with an assumption that I shall maintain throughout: that the quality and depth of love between two men or two women can be as deep and profound as the love experienced between two persons of opposite sex. Two men or two women can be struck by cupid’s arrow in much the same way as a man and a woman, and have similar experiences of “falling in love” with one another. In the tradition of the Church, when a Christian man and woman discover themselves to be “in love,” often this couple will prayerfully seek discernment as to whether it is God’s will for them to live together for the rest of their lives in a marriage established by the exchange of vows of mutual fidel- ity to “love and to cherish, till death do us part.” The tradition of the Church has never formally allowed a man and man, or woman and woman couple who find themselves “in love” to take these same vows. Many argue that the time has come for the Church to offer marriage as an option for same sex couples. But what does this have to do with friendship? Friendship love at first might seem to be something very differ- ent from the “romantic” or erotic love of marriage.
    [Show full text]
  • On Perfect Friendship: an Outline and a Guide to Aristotle's Philosophy of Friendship
    Colby College Digital Commons @ Colby Honors Theses Student Research 2010 On Perfect Friendship: An Outline and a Guide to Aristotle's Philosophy of Friendship Kristen Psaty Colby College Follow this and additional works at: https://digitalcommons.colby.edu/honorstheses Part of the Ethics and Political Philosophy Commons, Feminist Philosophy Commons, History of Philosophy Commons, and the Other Philosophy Commons Colby College theses are protected by copyright. They may be viewed or downloaded from this site for the purposes of research and scholarship. Reproduction or distribution for commercial purposes is prohibited without written permission of the author. Recommended Citation Psaty, Kristen, "On Perfect Friendship: An Outline and a Guide to Aristotle's Philosophy of Friendship" (2010). Honors Theses. Paper 589. https://digitalcommons.colby.edu/honorstheses/589 This Honors Thesis (Open Access) is brought to you for free and open access by the Student Research at Digital Commons @ Colby. It has been accepted for inclusion in Honors Theses by an authorized administrator of Digital Commons @ Colby. ON PERFECT FRIENDSHIP: An Outline and a Guide to Aristotle’s Philosophy of Friendship By Kristen Psaty Honors Thesis Philosophy Department © 2010 1 For Megan The one who brings out the best in me. To Kyle My other self . & to the ∆ΠΠ 2 “This has always been a man's world, and none of the reasons that have been offered in explanation have seemed adequate.” -Simone de Beauvoir Special Thanks to Lydia Moland, Valerie Dionne, Holly Moore and Thanks also to readers Amy Holmen and Elise Breed. 3 Table of Contents INTRODUCTION ………………………………………………. 6 CHAPTER I. ……………………………………………………. 13 An Introduction to Aristotle on Friendship CHAPTER II.
    [Show full text]
  • Love Without a Name: Celibates and Friendship
    LOVE WITHOUT A NAME: CELIBATES AND FRIENDSHIP Thesis Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Master of Arts in Theological Studies By Sr. Eucharia P. Gomba UNIVERSITY OF DAYTON Dayton, Ohio DECEMBER, 2010 LOVE WITHOUT A NAME: CELIBATES AND FRIENDSHIP APPROVED BY: _________________________________________ Jana Bennett, Ph.D. Faculty Advisor _________________________________________ Matthew Levering, Ph.D. Faculty Reader _________________________________________ William Roberts, Ph.D. Faculty Reader _________________________________________ Sandra A. Yocum, Ph.D. Chairperson ii ABSTRACT LOVE WITHOUT A NAME: CELIBATES AND FRIENDSHIP Name: Gomba, Sr.Eucharia P. University of Dayton Advisor: Dr. Jana M. Bennett This research paper seeks to examine/investigate the role of friendship among men and women who took the vow of consecrated chastity. Despite their close connection with God, priests and nuns are human. They crave for intimacy and more often fall in love. This becomes complicated and sometimes devastating. The dual challenge faced by these celibates is to grow in communion with God and develop good relationships with people. This thesis attempts to meet that challenge by showing that human friendship enhances our understanding of friendship with God. Celibate life is not a solitary enterprise, but is what happens to us in relationship to others in friendship. Through biblical and theological reflection and a close analysis of the vow of chastity, I wish to show that it is possible to live great friendships in celibacy without the relationship being transformed into a marital romance. Chaste celibacy is a renunciation of what is beautiful in a human person for the sake of the Kingdom.
    [Show full text]
  • Bhakti: a Bridge to Philosophical Hindus
    Andrews University Digital Commons @ Andrews University Dissertation Projects DMin Graduate Research 2000 Bhakti: A Bridge to Philosophical Hindus N. Sharath Babu Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dmin Part of the Practical Theology Commons Recommended Citation Babu, N. Sharath, "Bhakti: A Bridge to Philosophical Hindus" (2000). Dissertation Projects DMin. 661. https://digitalcommons.andrews.edu/dmin/661 This Project Report is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertation Projects DMin by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT BHAKTI: A BRIDGE TO PHILOSOPHICAL HINDUS by N. Sharath Babu Adviser: Nancy J. Vyhmeister ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: BHAKTI: A BRIDGE TO PHILOSOPHICAL HINDUS Name of researcher: N. Sharath Babu Name and degree of faculty adviser: Nancy J. Vyhmeister, Ed.D. Date completed: September 2000 The Problem The Christian presence has been in India for the last 2000 years and the Adventist presence has been in India for the last 105 years. Yet, the Christian population is only between 2-4 percent in a total population of about one billion in India. Most of the Christian converts are from the low caste and the tribals. Christians are accused of targeting only Dalits (untouchables) and tribals. Mahatma Gandhi, the father of the nation, advised Christians to direct conversion to those who can understand their message and not to the illiterate and downtrodden.
    [Show full text]
  • Bhakti Tattva Viveka.Pdf
    Bhakti-tattva-viveka çrî çrî guru-gaurå∫gau jayata˙ Bhakti-tattva-viveka DELIBERATION UPON THE TRUE NATURE OF DEVOTION composed by Çrîla Bhaktivinoda ˇhåkura translated from the Hindi edition of Çrî Çrîmad Bhaktivedånta Nåråya√a Mahåråja V®ndåvana, Uttar Pradesh, India Other titles by Çrîla Nåråya√a Mahåråja: The Nectar of Govinda-lîlå Going Beyond Vaiku√†ha Bhakti-rasåyana Çrî Çikßå߆aka Ve√u-gîta Çrî Prabandhåvalî Çrî Bhakti-rasåm®ta-sindhu-bindu Çrî Mana˙-çikßå Çrî Upadeçåm®ta Çrî Gau∂îya Gîti-guccha Çrîmad Bhagavad-gîtå Çrîmad Bhakti Prajñåna Keçava Gosvåmî – His Life and Teachings Çrî Harinåma Mahå-mantra Jaiva-dharma Beyond Nirvå√a Çrî Vraja-ma√∂ala Parikramå Çrî Bhajana-rahasya Çrî Brahma-saμhitå The Origin of Ratha-yåtrå Çrî Navadvîpa-dhåma Parikramå Çrî Gîta-govinda Rays of the Harmonist (periodical) Please see the following websites for in-depth transcendental content: PureBhakti.com / BhaktiArt.com / BhaktiProjects.com ISBN 81-86737-07-3 © 2006 Gau∂îya Vedånta Publications – all rights reserved. Photo of Çrî Çrîmad A.C. Bhaktivedånta Swami Prabhupåda is © courtesy of The Bhaktivedanta Book Trust International, Inc. (www.krishna.com). Used with permission. First printing: April 1997 – 1,000 copies Second printing: July 2001 – 5,000 copies Third printing: September 2006 – 1,000 copies Contents Preface . .i Introduction . .v CHAPTER ONE The Intrinsic Nature of Bhakti . .1 CHAPTER TWO An Analysis of the Semblance of Bhakti . .23 CHAPTER THREE An Analysis of the Natural Attributes of Bhakti . .43 CHAPTER FOUR An Analysis of the Qualification for Bhakti . .59 Verse Index . .75 Preface [translated from the Hindi edition] The unlimited glories of devotion unto the Supreme Lord (bhagavad-bhakti) are visible in the Purå√as, Çrutis, Sm®tis, the Mahåbhårata and the Råmåya√a, as well as in the literatures of famous Vaiß√ava preceptors (åcåryas).
    [Show full text]