Neuroscience of the Yogic Theory of Mind and Consciousness
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ISSN 2456-4990 ©Journal of Ayurveda Medical Sciences
2456-4990 J Ayu Med Sci | 2019 | Vol 4| Issue 1 (Jan – Mar) J Ayu Med Sci Quarterly Journal for Rapid Publication of Researches in Ayurveda and Other Traditional Medicines Sponsored by Ayushpathi International www.jayumedsci.com ISSN 2456-4990 ©Journal of Ayurveda Medical Sciences www.jayumedsci.com | ISSN: 2456-4990 | [email protected] Journal of Ayurveda Medical Sciences Quarterly Journal for Rapid Publication of Researches in Ayurveda and Other Traditional Medicines Original Article Role of Pradhana Sharira and Manas Prakriti on Manifestation of Hypertension: A Cross Sectional Survey Study Amin Hetalben*, Hitesh Vyas1, Mahesh Vyas2 Central Council for Research in Ayurvedic Sciences (Min. of AYUSH, Govt. of India), New Delhi - 110058, INDIA. 1Department of Basic Principles, ITRA, Gujarat Ayurved University, Jamnagar - 360118, Gujarat, INDIA. 2Department of Basic Principles, All India Institute of Ayurveda, New Delhi - 110076, INDIA. ABSTRACT PICTORIAL ABSTRACT Background: Hypertension is the most menacing disorder in Ayurveda. Prognosis of diseases can be identified by Concept of Prakriti (human constitution). Therefore in this study, we intend to study Pradhana sharira and Manas prakriti (dominant bodily and mental constitution) in Hypertension. On the basis of manifestation of sign and symptoms and current evidences Hypertension can be equated to Raktapradoshaja vikara. Methods: The specific research proforma was made to assessSharira–manasa prakriti. Prakriti determination proforma was prepared having KEYWORDS Hypertension, Manas, Prakriti, Sharira. Vatika, Paitika and Kaphaja characters with reference to anatomical, physiological and sociological characters, by following Brihatrayi (Charaka, Sushruta and Ashtanga Hridaya). Prakriti of 103 subjects of Hypertension was assessed as per Sharirika (bodily humors) ARTICLE HISTORY Received: 09.07.2020; Revised: 10.09.2020; and Manasika prakriti assessment proforma which were analyzed Accepted 04.12.2020. -
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. -
Master of Arts (Philosophy) (10-Oct-2012)
Design and Structure of various courses of Semester based Credit system to be implemented from June-2010 (Revised June -2012) Course No. of hours per week Course Department No. Name Lectures Others Practicals Total Credit Semester PHI401 Indian logic & Peistemology-I 3 1 - 4 4 PHI402 Indian EThics 3 1 - 4 4 PHI403 Symbolic Logic 3 1 - 4 4 PHI404EA Modern Indian Thought 1 3 1 - 4 4 PHI404EB Philosophy of Education PHI405EA Advaita Vedanta 3 1 - 4 4 PHI405EB Philosophy of Madhva PHI406S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI407 Indian Logic & Epistemology-II 3 1 - 4 4 PHI408 Western Ethics 3 1 - 4 4 PHI409 Advance Symbolic Logic 3 1 - 4 4 PHI410EA Philosophy of Religion 2 3 1 - 4 4 PHI410EB Phenomenology and Existentialism PHI411EA Indian Aesthetics 3 1 - 4 4 PHI411EB Western Aesthetics PHI412S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI501 Indian Metaphysics 3 1 - 4 4 Philosophy PHI502 Philosophy of Bhagwadgita 3 1 - 4 4 PHI503 Mysticism 3 1 - 4 4 PHI504EA Buddhist Philosophy 3 3 1 - 4 4 PHI504EB Nyaymanjari (Third Ahnika) textual study PHI505EA Yoga Philosophy and Psychology 3 1 - 4 4 PHI505EB Jain Philosophy PHI506S Seminar 3 1 - 4 4 Total 18 1 0 24 24 PHI507 Western Metaphysics 3 1 - 4 4 PHI508 Philosophy of Kant 3 1 - 4 4 PHI509 Philosophy of Ramanuj 3 1 - 4 4 PHI510EA Environmental Philosophy 4 3 1 - 4 4 PHI510EB Philosophical Tradition in Gujarat PHI511EA Seminar 3 1 - 4 4 PHI511EB Philosophy of Sartre PHI512 Project 3 1 - 4 4 Total 18 1 0 24 24 Page 1 of 59 DEPARTMENT OF PHILOSOPHY GUJARAT UNIVERSITY AHMEDABAD SEMESTER SYSTEM Syllabus [M.A.] Sem-I to IV [ With effect from Academic Year – June 2010 ] [ Revised June – 2012 ] Semester-I (PHI401) Indian logic and Epistemology (1) Objectives : This course aims at introducing the distinctive features of Indian epistemology. -
Glossary of Sanskrit and Pāli Terms
Glossary of Sanskrit and Pāli Terms Abhiniveśa Clinging to life, will-to-live, an urge for survival, or for self-preservation. Abhyāsa Practice. Ahaṁkāra The ego or self-referencing function of the mind, feelings, and thoughts about self at empirical level. Egoism or self-conceit; the self-arrogating principle “I” that is projected by the mind rather than the real self. Awareness of oneself, or of individuality. Ahiṁsā Nonviolence. Akliṣṭa Unhindered vṛttis (mental actions). Ālaya The subterraine stream of consciousness; self-existent consciousness con- ceived by the Vijñānavādins in Buddhism. Ānanda Bliss. Ānandamaya-kośa The “sheath of bliss”. Aṅga Limb or integral component of a system, such as in aṣṭāṅga (eight limbs) in Patañjali Yoga. Annamaya-kośa “The sheath of food (anna)”; the physical or gross body, nurtured by food; related to esoteric anatomy and physiology. Antaḥkaraṇa Literally means internal instrument, corresponding to what may be called the mind. Aparā Not transcendent; lower or limited; its opposite parā means supreme or superior. Placing an “a” before parā, makes it not superior or lower than. Parā can also mean far away (transcendent) so that aparā may mean empirical and immanent. Appanā The steady concentration leading to a state of absorption (Buddhist psychology). Arhant A high rank of self-realization lower than that of the Buddha. © Author(s) 2016 341 K. Ramakrishna Rao and A.C. Paranjpe, Psychology in the Indian Tradition, DOI 10.1007/978-81-322-2440-2 342 Glossary of Sanskrit and Pāli Terms Arūpaloka Formless world in Buddhism. Āsana Yogic physical posture, especially as recommended in Haṭha Yoga as one of the aids to concentration. -
A Response to Jonardon Ganeri Matthew Ad Sti Bridgewater State University, [email protected]
Bridgewater State University Virtual Commons - Bridgewater State University Philosophy Faculty Publications Philosophy Department 2010 Comment and Discussion: Pramāņa Are Factive - A Response to Jonardon Ganeri Matthew aD sti Bridgewater State University, [email protected] Stephen H. Phillips University of Texas at Austin Virtual Commons Citation Dasti, Matthew and Phillips, Stephen H. (2010). Comment and Discussion: Pramāņa Are Factive - A Response to Jonardon Ganeri. In Philosophy Faculty Publications. Paper 3. Available at: http://vc.bridgew.edu/philosophy_fac/3 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. COMMENT AND DISCUSSION Prama¯n.a Are Factive — A Response to Jonardon Ganeri Matthew Dasti and Stephen H. Phillips Department of Philosophy, Bridgewater State University Department of Philosophy, University of Texas at Austin Recently, Jonardan Ganeri reviewed the collaborative translation of the first chapter of Gan˙ges´a’s Tattvacinta¯man.i by Stephen H. Phillips and N. S. Ramanuja Tatacharya (Ganeri 2007). The review is quite favorable, and we have no desire to dispute his kind words. Ganeri does, however, put forth an argument in opposition to a funda- mental line of interpretation given by Phillips and Ramanuja Tatacharya about the nature of prama¯n.a, knowledge sources, as understood by Gan˙ges´a and, for that mat- ter, Nya¯ya tradition. This response is meant to answer the argument and reassert an understanding of prama¯n.a as factive, that is, as knowledge sources that are inerrant. We argue that this is the best reading of Gan˙ges´a himself and of Nya¯ya tradition, and is defensible on purely philosophical grounds. -
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. -
Facets of Nidrā - in Yogasūtra: Analysis Based on the Views from Vyāsa’S Commentary and Its Sub-Commentaries Jayaraman Mahadevan
[Downloaded free from http://www.ijoyppp.org on Wednesday, August 30, 2017, IP: 210.18.187.56] Original Article Facets of Nidrā - In Yogasūtra: Analysis Based on the Views from Vyāsa’s Commentary and Its Sub-commentaries Jayaraman Mahadevan Research Department, Good sleep is an important indicator and also a requisite of good health. Yoga sūtras Krishnamacharya Yoga discuss the concept of Nidrā. A survey of commentaries of Yoga sūtras reveals Mandiram, Chennai, Tamil Nadu, India elaborate discussions, which are seldom noticed, regarding the concept. There are more than a dozen commentaries in Saṃskṛta on Yoga sūtras. However, this article Abstract presents the views of Vyāsa, the principal commentator and the four available subcommentaries to Vyāsa’s commentary on the Nidrā. All later commentaries respect and follow Vyāsa’s commentary. The study reveals that – Vyāsa’s commentary and its subcommentaries address aspects on Nidrā including – Why Nidrā after Pramāṇa, Viparyaya and Vikalpa? Is Nidrā a Vṛtti?, Is Nidrā deep sleep or does it include dream state also? How does one fall asleep – the Yogic way, Guṇa‑based 3‑fold classification of Deep Sleep, Half Deep Sleep and Complete Deep Sleep, Nidrā vis‑a‑vis the states of Ekāgratā, Niruddha and Kaivalya and why should sleep be restrained like any other Vṛtti? Thus, understanding various aspects of Nidrā indeed would be handy in the correct practice of the technique based on Nidrā (PYS 1.6, Patañjali, 2015, p.24)[2] to attain the goals specified in the Yoga sūtras. Therapeutically, the implications of the 3‑fold classification of Nidrā based on Guṇas need to be developed into an elaborate model that includes the factors that induce such kinds of sleep and ways in which one can move toward the desired (Sāttvic) state of sleep, etc. -
13 June 2021 Aperto
AperTO - Archivio Istituzionale Open Access dell'Università di Torino Old is Gold!” Madhusdana Sarasvat’s Way of referring to Earlier Textual Tradition This is a pre print version of the following article: Original Citation: Availability: This version is available http://hdl.handle.net/2318/1508434 since 2016-10-18T08:56:04Z Published version: DOI:10.1007/s10781-014-9240-9 Terms of use: Open Access Anyone can freely access the full text of works made available as "Open Access". Works made available under a Creative Commons license can be used according to the terms and conditions of said license. Use of all other works requires consent of the right holder (author or publisher) if not exempted from copyright protection by the applicable law. (Article begins on next page) 28 September 2021 Journal : 10781 Dispatch : 5-7-2014 Pages : 58 Article No. : 9240 * LE * TYPESET MS Code : i R CP R DISK J Indian Philos DOI 10.1007/s10781-014-9240-9 12 3 “Old is Gold!” Madhusūdana Sarasvatī’sWay 4 of Referring to Earlier Textual Tradition 5 Gianni Pellegrini 6 7 © Springer Science+Business Media Dordrecht 2014 8 Abstract Madhusu¯dana Sarasvatı¯ wrote several treatises on Advaita philosophy. 9 His magnum opus is the Advaitasiddhi, written in order to reply to the keen 10 objections moved by the Dvaitin Vya¯satı¯rtha’s Nyāyāmṛta. Advaitasiddhi is verily a 11 turning point into the galaxy of Veda¯nta, not only as far as its replies are concerned, 12 but also for the reutilization of earlier veda¯ntic material and its reformulation by 13 means of the highly sophisticated language of the new school of logic. -
Creation, Creator and Causality: Perspectives from Purānic Genre of Hindu Literature
IAFOR Journal of Literature & Librarianship Volume 8 – Issue 1 – Winter 2019 Creation, Creator and Causality: Perspectives from Purānic Genre of Hindu Literature Sivaram Sivasubramanian Jain (deemed-to-be-university), India Rajani Jairam Jain (deemed-to-be-university), India 139 IAFOR Journal of Literature & Librarianship Volume 8 – Issue 1 – Winter 2019 Abstract Inspirited by a growing recognition of the need for an interdisciplinary approach in dealing with science and religion, this article aims to decode the nature of the causal relationship between creator and creation as epitomized in a few select scriptures of Purānic genre of Hindu Literature. The present study is part of an overarching effort to understand how ancient Indian knowledge and culture have supported profound metaphysical inquiries amidst flourishing religious practices. The nature of this work requires the utilization of a research protocol that combines the exploratory interpretation of scriptures and an explanation of causality. Notably, there is a consensus among the Purānas on the fundamental tenet that a primal creator is the eternal cause of the cycle of creation, sustenance, dissolution, and re-creation. Working from this premise, Purānas depict the primal creator as imperceptible, enigmatic, and absolute; hence, a thorough understanding is impossible. With this underlying principle, Purānas provide a metaphysical basis for the Hindu Trinity (Brahma, Vishnu, Rudra), the quintessence of Hindu Theology. This research paper concludes that the Purānas chosen for this study (a) point to a relational causality of creation of this universe that manifests from the unmanifest creator, and (b) proffer an intriguing description of how equilibrium-disequilibrium among gunas influence the cycle of cause-effect. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Substantial and Substantive Corporeality in the Body Discourses of Bhakti Poets
Perichoresis Volume 18.2 (2020): 73–94 DOI: 10.2478/perc-2020-0012 SUBSTANTIAL AND SUBSTANTIVE CORPOREALITY IN THE BODY DISCOURSES OF BHAKTI POETS YADAV SUMATI* PG Govt. College for Girls, Chandigarh, India ABSTRACT. This paper studies the representation of human corporeal reality in the discours- es of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolu- tionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay- Patrika, wherein they look at and beyond the organic corporeality and encounter human body not as a socially, religiously, economically stamped noble body or lowly body; male body or female body, but a human body. This paper explores how, like existential phenomenologists, these poet/singers decode the material reality of human beings and link it to the highest goal of achieving Moksha (liberation from the cycle of birth-death) by making body a vulnerable but essential instrument towards spiritual awakening. The paper also reflects upon how these poets have suggested a middle path of absolute devotion to God while performing all earthly duties, seek spiritual enlightenment and avoid the extremities of asceticism and hedonism. KEYWORDS: corporeality, body, liberation, salvation, bhakti In this Kali Yug the body is full of woe, care, wickedness and diverse pains. Where there is steadfastness, peace and all purity, rise, Kabir, and meet it there. (Kabir) Those powerful rulers who had conquered the whole world, even made Yamraj (the God of death) their captive and tied him up—even they became the food of Kaal (Time), what do you count then? Contemplate and think about the whole matter seriously yourself—what is the truth, what is the reality.