DOCSLIB.ORG

Glossary of Sanskrit and Pāli Terms

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

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. Asmitā Ego consciousness; I-ness; the sense of “Iam”; “I exist”. Ātman The individual spirit or self; principle of life and sensation; subjective moment of consciousness; with capital Ā (Ātman), the universal spirit or the Supreme Soul of the universe. Avidyā Generally ignorance, or nescience; ignorance of one’s true nature, mis- taking of appearance for reality. Bhakti Faith, love, or devotion; as a religious principle, a means of salvation together with karma (action) and jñāna (spiritual knowledge). Bhāva Emotion; subjective state of being (existence). Bhavaṅga The foundational base of psychological being in Theravāda Buddhism. It is the ground condition that provides for continuity and identity of the changing states of the mind. Bhoktā One who enjoys and/or suffers; the experiencer of the fruits of one’s actions; subject; one who feels pleasure and pain. Brahmacarya Restraint or abstention from lustful sensuality; celibacy; conti- nence; self-restraint on all levels; discipline. Brahman The Absolute, single and cosmic principle of reality as conceived in the Upaniṣads and in Vedānta; the Supreme Reality that is one and indivisible, ubiquitous, formless, infinite, eternal, and essentially indescribable principle which is said to pervade the universe. It is often described as having three main aspects, namely being, consciousness, and bliss (sat-cit-ānanda); the universal Self. Buddhi According to Sāṁkhya-Yoga, as well as Advaita, one of the three aspects of the inner instrument, or antaḥkaraṇa. It is considered to be the chief instru- ment in one’s cognitive activity. Cetasikas Mental elements divided into four groups in Buddhism. Citta The mind or an aspect of it comprising of not only the cognitive processes and the ego but also instinctual tendencies inherited from previous lives and the effects of past actions in this life (vāsanās and saṁskāras). Dhāraṇā Concentration of mind; a yogic term meaning anchoring the stream of thoughts to a particular object of thought; one of the eight stages of Rāja Yoga; in Patañjali yoga, a step in the course of restraining the processes of consciousness. Glossary of Sanskrit and Pāli Terms 343 Dharma Duty; the righteous way of living, as enjoined by the sacred scriptures and spiritually illumined sages; characteristics; duties appropriate for one’s station in life; doing one’s duties is considered one of the four major goals of life, along with artha, kāma, and mokṣa. Dhyāna (jhāna) Meditation, contemplation, specifically defined in yogic termi- nology as a steady and homogeneous flow of thoughts; the seventh rung in the eight-step ladder of yoga. Ekāgra/Ekāgratā One-pointed focus and concentration. Grāhya An object of cognition or of knowledge. Guṇa Attribute; property, quality, or characteristic arising from nature (prakṛti) itself; as a rule, when “guṇa” is used, it is in reference to the three fundamental qualities, “strands” or interacting components of prakṛti, the primordial mate- riality of the universe. Jāgṛti Waking state. Jīva Person; embodied consciousness; individual spirit; embodied spirit; living organism; a conjoint psycho-somatic, psychophysical, conscious entity. Jīvan-mukti State of embodied liberation. Jñāna Cognition; wisdom; knowledge of reality or the Brahman, the absolute; enlightenment; supreme knowledge; self-realization; cognition. Jñātā Knower; the person or self with the capacity to know or understand. Kaivalya Literally, isolation. In Sāṁkhya and Yoga systems, the term kaivalya implies the state of release from the unending chain of actions and its conse- quences through the isolation or detachment of the self (puruṣa) from prakṛti; perfection, transcendental state of unconditioned freedom; a state of pure con- sciousness, free and unencumbered by the manifestations of prakṛti, which normally cloud consciousness as it is reflected on the buddhi. Kāmaloka The empirical world in Buddhism. Karma Literally, action; work; deeds; the result of action. Derived from the Sanskrit root kṛ, which means to act, do, or make, means any kind of action, including thought and feeling. Karma is both action and reaction, the meta- physical equivalent of the principle: “For every action there is an equal and opposite reaction.” There are three kinds of karma: (1) sañcita karma, which is all the accumulated actions of all previous births, (2) prārabdha karma, the particular portion of such karma allowed for being worked out in the present life, (3) āgāmi anārabdha karma, actions of the future, or those that are not yet begun. Karmāśaya The receptacle of karma that harbors saṁskāras that cause subsequent actions and produce behavioral modifications. 344 Glossary of Sanskrit and Pāli Terms Kartā Self as agent; one who acts; doer. Kleśa Defilement; affliction one encounters; pain or suffering arising from disease; various obstacles or hindrances that disturb the equilibrium of the mind. Kliṣṭa Hindered; afflicted by pain. Kośa Sheath; bag; a sheath enclosing the soul; body. The AdvaitaVedānta con- ceives jīva (person) as a multi-layered entity composed of five nested sheaths, with the body on the outside (annamaya), followed by bodily functions (prāṇamaya), sensory capacities (mano-maya), cognitive functions (vijñānamaya), and finally blissfulness at the core (ānandamaya). Lokuttara Transcendental plane of existence (Buddhism). Mahat The Great Principle; the essential principle of being; the first to be evolved from prakṛti; intellect, the principle of cosmic intelligence, or buddhi. Manas The mind. In AdvaitaVedānta, the basic features of manas are capabilities for cognitive differentiation and integration and for doubting and deciding. Also used for the aggregate of citta, buddhi, manas, and ahaṁkāra; the sensory mind; the perceiving faculty that receives the messages of the senses; inner sense. Manomaya kośa “The sheath of the mind”; the level (kośa) of the sensory mind. Māyā Advaitic conception of the veiling power, cosmic illusion; the person with her own identity, essentially the empirical mask masquerading for the true Self on the stage set in saṁsāra and the act played by māyā. Mokṣa Release; freedom from transmigration from the perpetual chain of actions and their consequences and the consequent cycle of birth, death, and rebirth; liberation; to free oneself from, to liberate, to emancipate from transmigration. Mukti Release; freedom from transmigration from the perpetual chain of actions and their consequences and the consequent cycle of birth, death, and rebirth; liberation; to free oneself from, to emancipate from transmigration. Nididhyāsana Uninterrupted and persistent contemplation; profound and contin- uous meditation that leads to transcendental realization of truth. It is the last of the three stages of realization in Vedanta. The state of being so completely absorbed in contemplation of Brahman that no other thought enters the mind. Niḥśreyasa The highest benediction; for the greatest welfare; final perfection of life; to achieve the ultimate goal of life; of the highest bliss; of what is very auspicious for personal transformation. Nirodha A state of restraint in which the normal processes of the mind come to a standstill and the mind becomes empty of any content derived from the sensory inputs. Nirvāṇa Liberation; final emancipation; the term is particularly applied to the liberation from the bondage of karma and the wheel of birth and death; absolute Glossary of Sanskrit and Pāli Terms 345 experience; the final state into which beings enter during the course of enlightenment and are no longer bound and driven by the consciousness of an illusory ego; release/freedom from the physical world (saṁsāra). The term usually refers to the state of perfect calm, repose, or bliss resulting from the absolute extinction of all desires. It is often used synonymously with other terms such as kaivalya, mokṣa, and mukti. It
Recommended publications
  • Master of Arts (Philosophy) (10-Oct-2012)

    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.
  • Neuroscience of the Yogic Theory of Mind and Consciousness

    Neuroscience of the Yogic Theory of Mind and Consciousness

    1 Neuroscience of the Yogic Theory of 2 Mind and Consciousness 3 Vaibhav Tripathi1* and Pallavi Bharadwaj2 *For correspondence: [email protected] (VT) 4 1Boston University; 2Massachusetts Institute of Technology † Present address: Department of 5 Psychological and Brain Sciences, Boston University, Boston, MA, ‡ USA 02215; Laboratory for 6 Abstract Yoga as a practice and philosophy of life has been followed for more than 4500 years Information and Decision Systems, 7 Massachusetts Institute of with known evidence of Yogic practices in the Indus Valley Civilization. A plethora of scholars have Technology, Cambridge, MA 02139 8 contributed to the development of the field, but in last century the profound knowledge 9 remained inaccessible and incomprehensible to the general public. Last few decades have seen a 10 resurgence in the utility of Yoga and Meditation as a practice with growing scientific evidence 11 behind it. Significant scientific literature has been published, illustrating the benefits of Yogic 12 practices including asana, pranayama and dhyana on mental and physical well being. 13 Electrophysiological and recent functional Magnetic Resonance Imaging (fMRI) studies have 14 found explicit neural signatures for Yogic practices. In this article, we present a review of the 15 philosophy of Yoga, based on the dualistic Sankhya school, as applied to consciousness 16 summarized by Patanjali in his Yoga Sutras followed by discussion on the five vritti (modulations 17 of mind), practice of pratyahara, dharana, dhyana, different states of samadhi, and samapatti. We 18 introduce Yogic Theory of Mind and Consciousness (YTMC), a cohesive theory that can model 19 both external modulations and internal states of the mind.
  • K. Ramakrishna Rao ˇ Anand C. Paranjpe

    K. Ramakrishna Rao ˇ Anand C. Paranjpe

    K. Ramakrishna Rao · Anand C. Paranjpe Psychology in the Indian Tradition Psychology in the Indian Tradition K. Ramakrishna Rao • Anand C. Paranjpe Psychology in the Indian Tradition 123 K. Ramakrishna Rao Anand C. Paranjpe GITAM University Simon Fraser University Visakhapatnam, Andhra Pradesh Burnaby, BC India Canada The print edition of this book is not for sale in India, Pakistan, Sri Lanka, Nepal, Bhutan and Bangladesh. ISBN 978-81-322-2439-6 ISBN 978-81-322-2440-2 (eBook) DOI 10.1007/978-81-322-2440-2 Library of Congress Control Number: 2015937210 Springer New Delhi Heidelberg New York Dordrecht London © Author(s) 2016 This work is subject to copyright. All rights are reserved by the Publisher, whether the whole or part of the material is concerned, specifically the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made.
  • A Response to Jonardon Ganeri Matthew Ad Sti Bridgewater State University, Matthew.Dasti@Bridgew.Edu

    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.
  • Facets of Nidrā - in Yogasūtra: Analysis Based on the Views from Vyāsa’S Commentary and Its Sub-Commentaries Jayaraman Mahadevan

    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.
  • Impact of Vipassana Meditation on Life Satisfaction

    Impact of Vipassana Meditation on Life Satisfaction

    The International Journal of Indian Psychology ISSN 2348-5396 (e) | ISSN: 2349-3429 (p) Volume 2, Issue 3, Paper ID: B00375V2I32015 http://www.ijip.in | April to June 2015 Impact of Vipassana Meditation on Life Satisfaction Phra Taweepong Inwongsakul1, Sampathkumar2 ABSTRACT Vipassana Meditation is measured to be the embodiment of the tradition from 2500 years back. It is non-scientific technique of self-observation which leads to progressive improved insight and positive life satisfaction attributes, as also, inculcations of family, friends, school, living environment and self life-satisfaction. The goal of this research was to study the effectiveness of Vipassana meditation on life satisfaction. In this study 120 student participants (experimental and control) were selected. The experimental group was given Ten Days (ten hours per day and total hours taken was three hundred hours) Vipassana meditation course. After meditation course the Satisfaction with life scale was administered to experimental and control group immediately. The effect of intervention on experimental group was studied by comparing with control group in pre-post test phases. For analysis of data the GLM- Repeated measures of ANOVA was used. Findings indicate that Vipassana meditation had positive effect on the level of life satisfaction. Keywords: Vipassana Meditation, Life Satisfaction Vipassana is one of the India's ancient meditation technique also called as Mindfulness meditation. Long lost to humanity, it was rediscovered by Gautama Buddha more than 2,500 years ago (Andresen, 2000). Vipassana means to see things as they really are. It is a procedure of self-observation. The truth-realization by direct experience is the process of purification.
  • An Overview of Sri Aurobindo's Topography of Consciousness

    An Overview of Sri Aurobindo's Topography of Consciousness

    International Journal of Transpersonal Studies Volume 37 | Issue 1 Article 8 9-1-2018 The elS f and the Structure of the Personality: An Overview of Sri Aurobindo’s Topography of Consciousness Matthijs Cornelissen Indian Psychology Institute, Pondicherry, India Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Cornelissen, M. (2018). The es lf and the structure of the personality: An overview of Sri Aurobindo’s topography of consciousness. International Journal of Transpersonal Studies, 37 (1). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.1.63 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. The Self and the Structure of the Personality: An Overview of Sri Aurobindo’s Topography of Consciousness Matthijs Cornelissen Indian Psychology Institute Pondicherry, India Sri Aurobindo’s Integral Yoga aimed not only at what he called the realization of the Divine, but also at an integral transformation of human nature under Divine influence. For this exceptionally wide aim, he developed an exceptionally deep and comprehensive frame for understanding human nature. His concepts, as discussed in this paper, must be understood on their own terms, which are often different from meanings attributed in the conventional language of Western psychology.
  • Chapter Panchadasi

    Chapter Panchadasi

    CHAPTER PANCHADASI TRUPTI DEEPA PRAKARANAM (The lamp of Perfect Satisfaction) Volume 2 INDEX S. No Title Page No 1. Lecture 184 a) Verse 88 1402 b) Verse 89 1402 c) Verse 90 1404 d) Verse 91 1410 e) Verse 92 1411 f) Verse 93 1411 g) Verse 94 1411 h) Verse 95 1412 i) Verse 96 1415 j) Verse 97 1416 2. Lecture 185 a) Revision – Previous lecture 1423 b) Verse 98 1424 c) Verse 99 1425 d) Verse 100 1428 e) Verse 101 1428 f) Verse 102 1429 3. Lecture 187 1395 a) Revision – Previous lecture 1431 b) Verse 103 1435 c) Verse 104 1436 d) Verse 105 1438 4. Lecture 188 a) Revision – Previous lecture 1441 b) Verse 106 1443 c) Verse 107 1446 d) Verse 108 1447 5. Lecture 189 a) Verse 108 – Continues 1450 b) Verse 109 1452 c) Verse 110 1454 d) Verse 111 1456 e) Verse 113 1457 6. Lecture 190 a) Revision – Previous lecture 1460 b) Verse 114 1463 c) Verse 115 1465 d) Verse 116 1465 S. No Title Page No 7. Lecture 191 a) Verse 116 – Continues 1467 b) Verse 117 1469 c) Verse 118 1470 d) Verse 119 1471 e) Verse 120 1472 8. Lecture 192 a) Introduction 1475 b) Verse 121 1475 c) Verse 122 1476 d) Verse 123 1478 e) Verse 124 1479 f) Verse 125 1479 g) Verse 126 1480 9. Lecture 193 a) Introduction 1484 b) Verse 127 1486 c) Verse 128 1487 d) Verse 129 1488 e) Verse 130 1489 f) Verse 131 1491 10.
  • Sanskrit Commentary

    Sanskrit Commentary

    atha daiväsura-sampad-vibhäga-yogo näma ñoòaço’dhyäyaù (çré-rämänujäcärya-päda-kåta-bhäñyam) atétenädhyäya-trayeëa prakåti-puruñayor viviktayoù saàsåñöayoç ca yäthätmyaà tat-saàsarga- viyogayoç ca guëa-saìga-tad-viparyaya-hetukatvaà, sarva-prakäreëävasthitayoù prakåti- puruñayor bhagavad-vibhütitvam | vibhütimato bhagavato vibhüti-bhütäd acid-vastunaç cid- vastunaç ca baddha-muktobhaya-rüpäd avyayatva-vyäpana-bharaëa-svämyair arthäntaratayä puruñottamatvena yäthätmyaà ca varëitam | anantaram uktasya kåtsnasyärthasya sthemne çästra-vaçyatäà vaktuà çästra-vaçya-tad-viparétayor daiväsura-sargayor vibhägaà çré- bhagavän uväca – abhayaà sattva-saàçuddhir jïäna-yoga-vyavasthitiù | dänaà damaç ca yajïaç ca svädhyäyas tapa ärjavam ||1|| iñöäniñöa-viyoga-saàyoga-rüpasya duùkhasya hetu-darçana-jaà duùkhaà bhayam, tan- nivåttir abhayam | sattva-saàçuddhiù sattvasyäntaù-karaëasya rajas-tamobhyäm asaàspåñöatvam | jïäna-yoga-vyavasthitiù prakåti-viyuktätma-svarüpa-viveka-niñöhä | dänaà nyäyärjita-dhanasya pätre pratipädanam | damo manaso viñayonmukha-nivåtti-saàçélanam | yajïaù phaläbhisandhi-rahita-bhagavad-ärädhana-rüpa-mahäyajïädy-anuñöhänam | svädhyäyaù sa-vibhüter bhagavatas tad-ärädhana-prakärasya ca pratipädakaù kåtsno veda ity anusaàdhäya vedäbhyäsa-niñöhä | tapaù kåcchra-cändräyaëa-dvädaçy-upaväsäder bhagavat- préëana-karma-yogyatäpädanasya karaëam | ||16.1|| --o)0(o-- ärjavam manoväkkäyakarmavåtténäm ekaniñöhä pareñu | ahiàsä satyam akrodhas tyägaù çäntir apaiçunam | dayä bhüteñv aloluptvaà märdavaà hrér acäpalam ||2|| ahiàsä para-péòä-varjanam
  • Yoga Sutra Translation by Grischa

    Yoga Sutra Translation by Grischa

    Patañjali Yogasūtra Samādhipādaḥ 1 – 12 translation by Grischa I-1 atha yogānuśāsanam Now (atha) yoga instructions (anuśāsanam). Now implies that you should forget what you “know” about Yoga because Yoga Sūtra defines it! I-2 yogaś citta-vṛtti- Yoga is the „controlling/stilling“ (nirodaḥ) of the “activities, moods, turnings” (vṛtti) of nirodhaḥ our „perceived reality“ (citta). The vṛtti-s are mental processes responsible for categorizing, filtering and even modifying the perceived reality. Patañjali-Yoga first requires you to understand and cultivate beneficial modes of vṛtti-s. We then learn perceiving reality without vṛtti-s and ultimately rest in a state of stillness which is the ultimate goal of Yoga - “Kaivalya”. I-3 tadā draṣṭuḥ svarūpe- Then (tadā) „the seeing“ (draṣṭuḥ) remains (avasthānam) ‘vasthānam in its „self-form“ (sva-rūpe). The principle of consciousness is regarded as the essence of the self, your soul. When the vṛtti-s are stilled one is free from (regarding any part of reality as) suffering. I-4 vṛtti-sārūpyam itaratra Otherwise (itaratra) identification (sārūpyam) of „the seeing“ with the modification (vṛtti). Otherwise we confuse reality with the constructed story of the vṛtti-s. Attachment/identification with these illusions creates suffering to be avoided. I-5 vṛttayaḥ pañcatayyaḥ There are five (pañca) modification principles (vṛtti-s) which are kliṣṭa and/or akliṣṭa kliṣṭākliṣṭāḥ The vrrti-s categorize, filter and alter objective reality into our subjective view of reality. Kliṣṭa-vṛtti-s create an-ego-centric world view which is the foundation of all suffering. Chapter II (“on sādhana”) describes the “aṣṭāṅga method” for reducing kliṣṭa-vṛtti-s in favor of non-kliṣṭa-vṛtti-s.
  • Psychology in Pre-Modern India

    Psychology in Pre-Modern India

    10.1007/978 -1-4419 -0463 -8_156 Page 1 of 24 Encyclopedia of the History of Psychological Theories Springer Science+Business Media, LLC 2012 10.1007/978-1-4419-0463-8_156 Robert W. Rieber Psychology in Pre-Modern India Anand C. Paranjpe 1 and Girishwar Misra 2 (1) Department of Psychology, Simon Fraser University, 1930 Jasper Court, V3J 2B3 Burnaby, BC, Canada (2) Department of Psychology, University of Delhi, 110007 Delhi, India Anand C. Paranjpe (Corresponding author) Email: [email protected] Girishwar Misra Email: [email protected] Without Abstract Indian cultural and intellectual tradition is a living tradition; it has continued in an unbroken form from hoary antiquity to the present. Psychological phenomena were an integral part of systematic inquiry and investigation in numerous schools of thought in this tradition. 1 The vitality of this tradition was reduced during British rule from 1857 till independence in 1947 as its world view and sciences were denigrated in an Anglicized educational system. During the British rule, Western psychology was introduced in the Indian subcontinent, where it took roots and continues to flourish. Traditional approaches, which were pushed to the back seat for long, are currently getting attention and being introduced to the world. Since the cultural context in which these approaches developed is distinct from the European background of modern psychology, it is necessary to first explain certain substantive and stylistically distinctive features of Indian approaches to psychology. The Historical and Cultural Context of Traditional Indian Psychological Thought Foundations of psychological thinking in India were laid in the ancient texts called the Veda s, the first of which was composed about two millennia BCE.
  • Well-Being and Self-Transformation in Indian Psychology Sangeetha Menon National Institute of Advanced Studies, Bangalore, India

    Well-Being and Self-Transformation in Indian Psychology Sangeetha Menon National Institute of Advanced Studies, Bangalore, India

    International Journal of Transpersonal Studies Volume 37 | Issue 1 Article 4 9-1-2018 Well-being and Self-transformation in Indian Psychology Sangeetha Menon National Institute of Advanced Studies, Bangalore, India Shankar Rajaraman National Institute of Advanced Studies, Bangalore, India Lakshmi Kuchibotla Private Practice, Bangalore, India Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Menon, S., Rajaraman, S., & Kuchibotla, L. (2018). Well-being and self-transformation in Indian psychology. International Journal of Transpersonal Studies, 37 (1). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.1.13 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Well-being and Self-Transformation in Indian Psychology Sangeetha Menon Shankar Rajaraman Lakshmi Kuchibotla National Institute of Advanced Studies Private Practice Bangalore, India Bangalore, India This paper uses instances from literature covering a broad spectrum of Indian philosophies, art, medicine and practices—attempts to offer the components of a psychology that is rooted in transformative and transpersonal consciousness. Psychology, in this instance, refers to a systematic study of mind, behavior, and relationship, rather than the formal Western discipline as such. In the Indian approach to understanding consciousness, primary importance is given to the possibility of well-being.