Understanding the Super Excellence of Gaudiya Vaishnavism
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Brahman, Atman and Maya
Sanatana Dharma The Eternal Way of Life (Hinduism) Brahman, Atman and Maya The Hindu Way of Comprehending Reality and Life Brahman, Atman and Maya u These three terms are essential in understanding the Hindu view of reality. v Brahman—that which gives rise to maya v Atman—what each maya truly is v Maya—appearances of Brahman (all the phenomena in the cosmos) Early Vedic Deities u The Aryan people worship many deities through sacrificial rituals: v Agni—the god of fire v Indra—the god of thunder, a warrior god v Varuna—the god of cosmic order (rita) v Surya—the sun god v Ushas—the goddess of dawn v Rudra—the storm god v Yama—the first mortal to die and become the ruler of the afterworld The Meaning of Sacrificial Rituals u Why worship deities? u During the period of Upanishads, Hindus began to search for the deeper meaning of sacrificial rituals. u Hindus came to realize that presenting offerings to deities and asking favors in return are self-serving. u The focus gradually shifted to the offerings (the sacrificed). u The sacrificed symbolizes forgoing one’s well-being for the sake of the well- being of others. This understanding became the foundation of Hindu spirituality. In the old rites, the patron had passed the burden of death on to others. By accepting his invitation to the sacrificial banquet, the guests had to take responsibility for the death of the animal victim. In the new rite, the sacrificer made himself accountable for the death of the beast. -
Notes on Hinduism
NOTES ON HINDUISM Note: Many "Hindus" prefer the name "Sanatana Dharma" (Eternal Truth) for their religion. "Hinduism" – meaning "the religions of the Indians" – is a term that was probably introduced by the British in the 18th century. BASIC BELIEFS The origins of Hinduism have been dated as early as 3000 BC. It is a rich religious and cultural tradition containing and encompassing many diverse and even conflicting beliefs and practices. While there is, in Hinduism, no rigidly enforced set of doctrines or dogmas, there is a configuration of themes and claims that represents a generally agreed upon Hindu belief system. 1. Hindus believe in a single Supreme Reality known as Brahman, which is the ultimate source of the cosmos and all things in it. Some Hindus consider Brahman to be God, a savior to be loved and worshiped; others think of it as a Transcendent and Unmanifest Absolute, a Ground of Being, without any of the characteristics traditionally attributed to "God" by religious believers. The three main characteristics of Brahman are sat (absolute being), chit (absolute consciousness and knowledge), and ananda (absolute bliss). The Supreme Reality in its transcendent, absolute, and unmanifest essence is called Nirguna-Brahman (unrevealed, "without attributes"); in its revealed or manifest nature, it is called Saguna-Brahman ("with attributes"). There are three major manifestations of Saguna-Brahman: Brahma (God the Creator), Vishnu (God the Preserver) and Shiva (God the Destroyer). Brahma, Vishnu, and Shiva (the Trimurti, the "three forms" of Brahman) are not really three distinct deities in addition to the supreme Brahman; rather, they are the three ways in which Brahman is manifested in the cosmos and in which Brahman appears to human consciousness. -
A Critical Review of Saint Madhavadeva's Nam-Ghosa
Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930 A CRITICAL REVIEW OF SAINT MADHAVADEVA’S NAM-GHOSA Bhupen Gogoi Reseach Scholar, Dept. of M.I.L. & L.S., Gauhati University, Assam. India, 781014 Abstract : Nam-Ghosa is the best writing by Madhavadeva. It contains thousand (according to some books of collections thousand and one) verses. Nam-Ghosa has made a remarkable contribution in the context of propagation and spreading of the New Vaishnavism or Ek Sarana Nam Dharma. Nam-Ghosa can be divided into three parts as the gospel of Nam-Dharma or the New Vaishnavism, poetic expression of detached devotional feelings and the appreciation of the qualities of Lord Vishnu and his various names. Madhavadeva got true savour of devotion by the grace of his preceptor Sankardeva. Madhavadeva has offered his honour and devote to Sankardeva for several times in Nam-Ghosa. In this book Madhavadeva has suggested easy way to offer devotion to Lord Krishna or Vishnu. The main philosophy of Nam-Ghosa is based on Vedanta Philosophy. According to Nam-Ghosa people should be devoted to Lord Krishna only when he can be able to come out from selfishness and after that he can be able to reach Krishna Dham - the final destination of a soul. Key words : Madhavadeva, Nam-Ghosa, Devotion, Guru, God, Philosophy. INTRODUCTION : Madhavadeva was an ardent disciple of his preceptor Sankardeva. Sankardeva introduced the new vaishnavism in the 15th century in Assam. For spreading the religion Madhavadeva worked very hard to help his preceptor and he became as a shadow of Sankardeva. -
A Comparative Reading of Taylor and Gandhi on Holistic Identity
The Metaphysics of Diversity and Authenticity: A Comparative Reading of Taylor and Gandhi on Holistic Identity Author: Joshy P. Varghese Persistent link: http://hdl.handle.net/2345/bc-ir:104265 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2013 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College Graduate School of Arts and Science Department of Philosophy THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY a dissertation by JOSHY P. VARGHESE Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy April, 2013 ©Copy Right by JOSHY P. VARGHESE 2013 ABSTRACT THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY By Joshy P. Varghese Director: Prof. Jeffrey Bloechl The human self and society in general have always been in transition and transformation. Our senses of ourselves and of our society are in dialectical relation with our sense of whether or to what degree we feel part of important dimensions such as religion and politics, which are both an expression of our identity and factors that may sometimes change our identity. In modern western society it seems that identity has shifted from what Charles Taylor calls “embeddedness” in religion to a mode of life where religion is, to a great extent, expected to be a personal matter and even a personal choice. This is not impossible to understand, and historical work shows us that there are important continuities between the modern reason that rejects religion and the religion that it rejects. -
The Essence of the Samkhya II Megumu Honda
The Essence of the Samkhya II Megumu Honda (THE THIRD CHAPTER) (The opponent questions;) Now what are the primordial Matter and others, from which the soul should be discriminated? (The author) replies; They are the primordial Matter (prakrti), the Intellect (buddhi), the Ego- tizing organ (ahankara), the subtle Elements (tanmatra), the eleven sense organs (indriya) and the gross Elements (bhuta) in sum just 24." The quality (guna), the action (karman) and the generality (samanya) are included in them because a property and one who has property are iden- tical (dharma-dharmy-abhedena). Here to be the primordial Matter means di- rectly (or) indirectly to be the material cause (upadanatva) of all the mo- dification (vikara), because its chief work (prakrsta krtih) is formed of tra- nsf ormation (parinama), -thus is the etymology (of prakrti). The primordial Matter (prakrti), the Capacity (sakti), the Unborn (aja), the Principal (pra- dhana), the Unevolved (avyakta), the Dark (tamers), the Illusion (maya), the Ignorance (avidya) and so on are the synonyms') of the primordial Matter. For the traditional scripture says; "Brahmi (the Speech) means the science (vidya) and the Ignorace (avidya) means illusion (maya) -said the other. (It is) the primordial Matter and the Highest told the great sages2)." And here the satt va and other three substances are implied (upalaksita) as. the state of equipoise (samyavastha)3). (The mention is) limitted to implication 1) brahma avyakta bahudhatmakam mayeti paryayah (Math. ad SK. 22), prakrtih pradhanam brahma avyaktam bahudhanakammayeti paryayah (Gaudap. ad SK. 22), 自 性 者 或 名 勝 因 或 名 爲 梵 或 名 衆 持(金 七 十 論ad. -
Samkhya System
HE RITA G E O F INDIA . ZARIAH The Right Reverend V S A , Bishop of Dornakal . AR UHAR . ITT . J N F " , M A , D L Alr a u lish d e dy p b e . Th f B u h e e a r K . M A. H o dd s m . S AU S . t i I NDER , R As ok . D M . M P M . M . a E V . A A HA L . J C I , , In a di n a n n . r n a Y B c l OW Ca lcu ta . P i ti g P i ip PERC R N , t Ka n r r r RE . E B . ese e a u . R a L e V . A it t P ICE , n s u n r aration S u bjects p roposed a d volu me de p rep . A KRIT A D R R S N S N P ALI LITE AT U E . M O ord H mns r h V d A . A . A LL O . r . y f om t e e a s . P o f CD NE , xf n h r . ro . LA A t olo gy o f M a hayana Lite ra tu e P f . L DE VALLEE ou e Gh e n . P s , t M A h S e le c r h h ST R . D m n a d . W e l . ons o t e U a s s . ti f p i F J E E N , i M M . -
Shraman Bhagavan Mahavira and Jainism the Jaina
SHRAMAN BHAGAVAN MAHAVIRAAND JAINISM By: Dr. Ramanlal C. Shah Published - Jain Society of Metro Washington Shraman Bhagavan Mahavira and Jainism JAINISM Jainism is one of the greatest and the oldest religions of the world, though it is not known much outside India. Even in India, compared to the total population of India, Jainism at present is followed by a minority of the Indian population amounting to about four million people. Yet Jainism is not unknown to the scholars of the world in the field of religion and philosophy, because of its highest noble religious principles. Though followed by relatively less people in the world, Jainism is highly respected by all those non-Jainas who have studied Jainism or who have come into contact with the true followers of Jainism. There are instances of non- Jaina people in the world who have most willingly either adopted Jainism or have accepted and put into practice the principles of Jainism. Though a religion of a small minority, Jainism is not the religion of a particular race, caste or community. People from all the four classified communities of ancient India; Brahmin, Kshatriya, Vaishya, and Shudra have followed Jainism. In the principles of Jainism, there is nothing which would debar a person of any particular nation, race, caste, community, creed, etc., from following Jainism. Hence Jainism is a Universal Religion. The followers of Jainism are called Jainas. The word "Jaina" is derived from the Sanskrit word "Jina." One who follows and worships Jina is called a Jaina. Etymologically "Jina" means the conqueror or the victorious. -
Jiva Or Soul in Jainism Dr. N.L.Kachhara Jiva Or Soul the Jaina Conception of Jiva (Soul) Occupies the First Place Among the Doctrines of Independent Soul
Jiva or Soul in Jainism Dr. N.L.Kachhara Jiva or Soul The Jaina conception of Jiva (Soul) occupies the first place among the doctrines of independent soul. The Jaina view of soul appears to be older than the views of other Indian systems of thought and it is comprehensible to the common people. This sentient principle was well established as the object of meditation for liberation of Lord Parshvanath in the eighth century B.C. The Jaina doctrine of soul did not change from the long past to the present time as it happened in the Buddhist and Vedic traditions The term Jiva connotes that Soul is consciousness itself and consciousness also is invariably soul. The Jiva is non-corporeal, living, eternal and permanent, and fixed (constant) substance of the Cosmic Universe, having the attributes of consciousness (Cetana). Jiva is the generic name of sentient substance. Jiva substance is non-physical and is not sense - perceptible; it does not have the properties of colour, smell, taste and touch. Consciousness and upayoga are the differentia of the jiva. Upayoga and consciousness are the two sides of the same entity jiva. Consciousness may be interpreted both as a structure and a function of the jiva but upayoga refers to the functional side only. Upayoga gives us almost the same meaning as we get by being mentally active. Just as a mental activity is a fact of mental functioning and a mental capacity, a fact of mental structure; in the same way consciousness or chetana may be taken as a fact of the jiva’s structure and upayoga, as a fact of the jiva’s function. -
(2011) 1-26 the Significance of Adhyavasāya in Jain Karma
International Journal of Jaina Studies (Online) Vol. 7, No. 3 (2011) 1-26 THE SIGNIFICANCE OF ADHYAVASĀYA IN JAIN KARMA THEORY Kristi L. Wiley1 In discussions of the classical Jaina conceptions of the bondage of the soul (jīva) in the beginningless cycle of death and rebirth (saṃsāra), the centrality of mohanīya karma, which causes delusion or confusion regarding proper belief (samyak-darśana) and proper conduct (samyak-cāritra), has been emphasized. In the words of Paul Dundas (2002: 99), it is “the keystone of the whole structure in that its destruction paves the way for the elimination of the other varieties of karma.” While the influx (āsrava) of karmic matter is caused by activities (yoga) of the body, speech, and mind (TS 6.1, 6.2), its binding with the soul is caused by a deluded view of reality (mithyā-darśana), which is produced through the operation of darśana-mohanīya karma, and by non-restraint (avirati), carelessness or inattentiveness (pramāda), and passions (kaṣāya), all of which are produced through the operation of the conduct-deluding (cāritra-mohanīya) karmas (TS 8.1). The most important of these is the four passions, namely, anger (krodha), pride (māna), deceit (māyā), and greed (lobha). The intensity of these passions is the determining factor for two of the four aspects of karmic bondage: duration bondage (sthiti-bandha), the length of time that karma can remain bound with the soul, and intensity bondage (rasa-, anubhāva-, or anubhāga-bandha), the strength of the effect produced when karmic matter comes to fruition (TS 8.4 = SS 8.3).2 Karmic matter is grouped into four rasas, or degrees of intensity. -
1 UNIT 1 ADVAITA VEDANTA Contents 1.0. Objectives 1.1. Introduction 1.2. Brahman and Atman 1.3. Avidya and Maya 1.4. Karya and K
1 UNIT 1 ADVAITA VEDANTA Contents 1.0. Objectives 1.1. Introduction 1.2. Brahman and Atman 1.3. Avidya and Maya 1.4. Karya and Karana (effect and cause) 1.5. Knowledge 1.6. Attaining Liberation through Knowledge 1.7. Let us sum up 1.8. Key words and sentences 1.9. Further Reading & References 1.0. OBJECTIVES This unit is about Advaita Vedanta, its meaning and significance in Indian Philosophy. The word Advaita according to the dictionary is non-dualism, especially in relation to identifying Brahman with the Universal, or with Soul or the sprit and matter. It also means peerless and unique. Literal meaning of Vedanta is the end of Veda. Upanishads came at the end of Veda, they are the Jnana Kandas. They teach knowledge of Brahman or the universal Spirit, who is described as both - Creator and Creation, Actor and Act, Existence, Knowledge, and Joy. Upanishad’s Major Teachings are – the Self exists, it is immortal without a beginning or an end, essentially non – material, and the self is identical with Brahman, the highest Reality, and the Absolute. The main feature of Advaita Vedanta is to understand Brahman, the Supreme Soul. To understand Brahman one has to attain knowledge, overcome ignorance, and be liberated and be in vigilant state at the conscious level. Advaita Vedanta teaches three stages of truth. The first stage is the transcendental or Paramarthika in which Brahman is the only reality and nothing else. The second stage is the pragmatic or Vyavaharika in which both Jiva (living creatures and individual souls) and God are true, and the material world is also true. -
Srila Prabhupada His Movement And
Dedication Dedicated to my spiritual master, His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, Acharya of the Brahma-Gaudiya Vaishnava Sampradaya, Founder- Acharya of the Hare Krishna Movement. “He lives forever by his divine instructions, and the follower lives with him.” mukam karoti vachalam pangum langhayate girim yat-kripa tam aham vande sri gurum dina tarinam “By the mercy of the Guru even a dumb man can become a great speaker, and even a lame man can cross mountains.” “All my disciples will take the legacy. If you want, you can also take it. Sacrifice everything. I, one, may soon pass away. But they are hundreds, and this movement will increase. It is not that I give an order, ‘Here is the next leader.’ Anyone who follows the previous leadership is the leader…. All of my disciples are leaders, as much as they follow purely. If you want to follow, you can also lead. But you don’t want to follow. Leader means one who is a first class disciple. Evam parampara praptam. One who is following is perfect.” (Srila Prabhupada, Back to Godhead magazine, Vol. 13, No. 1-2) Phalgun Krishna Panchami By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada The following is an offering of five prayers glorifying special characteristics of Srila 108 Bhaktisiddhanta Saraswati Goswami Thakur. Presented on the commemoration of his appearance at the Radha-Damodara temple, Vrindavan, India in 1961. First Vasistya 1. On this day, O my master, I made a cry of grief; I was not able to tolerate the absence of my guru. -
Philosophy of Sri Madhvacarya
PHILOSOPHY OF SRI MADHVAGARYA by Vidyabhusana Dr. B. N. K. SHARMA, m. a., Ph. d., Head of the Department of Sanskrit and Ardhamagadhl, Ruparel College, Bombay- 16. 1962 BHARATIYA VIDYA BHAVAN BOMBAY-7 Copyright and rights of translation and reproduction reserved by the author.. First published.' March, 1962 Pri/e Rs. 15/- Prlnted in India By h. G. Gore at the Perfecta Printing Works, 109A, Industrial Aiea, Sion, Bombay 22. and published by S. Ramakrishnan, Executive Secrelaiy Bharatiya Vidya Bhavan, Bombay 1. Dedicated to &R1 MADHVACARYA Who showed how Philosophy could fulfil its purpose and attain its goal by enabling man to realize the eternal and indissoluble bond of Bitnbapratibimbabhava that exists between the Infinite and the finite. ABBREVIATIONS AV. Anu-Vyakhyana Bhag. Bhagavata B. T. Bhagavata-Tatparya B. S. Brahma-Sutra B. S. B. Brahmasutra Bhasya Brh. Up. Brhadaranyaka-Upanisad C. Commentary Chan. Up. Chandogya Upanisad Cri. Sur. I. Phil. A Critical Survey of Indian Philosophy D. M. S. Daivi Mimamsa Sutras I. Phil. Indian Philosophy G. B. Glta-Bha»sya G. T. Glta-Tatparya KN. Karma-Nirnaya KN. t. Karma Nirpaya Tika M. G. B. Madhva's GTta Bhasya M. Vij. Madhvavijaya M. S. Madhvasiddhantasara Mbh. Mahabharata Mbh. T. N. Mahabharata Tatparya Nirnaya Man. Up. Mandukya Upanisad Mith. Kh.t. Mithyatvanumana Khandana Tika Mund.Up. Mundaka Upanisad Nym- Nyayamrta NS. Nyaya Sudha NV. Nyaya Vivarapa PP- Pramana Paddhati P- M. S. Purva Mlmamsa Sutras R- V. Rg Veda R.G.B. Ramanuja's Glta Bhasya S. N. R. Sannyaya Ratnavalf Svet. Up. Svetaivatara Upanisad Tg. ( Nyayamrta )-Tarangini TS.