DOCSLIB.ORG

The Contributions to Science from Ancient India

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Contributions to Science from Ancient India The contributions to Science from Ancient India January 28, 2015 Author { Alok Kumar, Department of Physics, State Univer- sity of New York, Oswego, NY 13126. Alok Kumar is a professor of physics at the State University of New York at Oswego. He was born and educated in India. Later, he taught at California State Univer- sity at Long Beach. In Oswego, Kumar has received Chancellors Award for Excellence in Teaching in 1997, the President Award for Creative and Scholarly Activity or Research in 2001, and over half a million dollars of grant money from the National Science Founda- tion, NASA or other agencies. Kumar is a recipient of the Alexander von Humboldt Foundation, Germany and NOVA/NASA fellowships. E-mail { [email protected] Education { Ph.D., Atomic Physics, Kanpur University, Kan- pur. Publication { Authors of the three books: (1) Science in the Medieval World by S. I. Salem and Alok Kumar, University of Texas Press, 1991 and 1996; (2) Sciences of the Ancient Hindus: Unlock- ing Nature in the Pursuit of Salvation, CreateSpace, 2014; and (3) A History of Science in World Cultures by Scott L. Montgomery and Alok Kumar, Routledge, to be published in 2015. Also, author of about seventy peer-reviewed publications in the fields of atomic physics, science education, and history of science. Abstract { Modern science and medicine would be unrecogniz- able, and far more primitive, without the immense contribution of the ancient Hindus. Even the most brief list of their discoveries and inventions would include such everyday essentials as our numerical system (incorrectly known as \Arabic" numerals), place value no- 1 Figure 1: A Portrait of Alok Kumar tation in base ten with zero as a numeral, the sine function and much of trigonometry, the diurnal motion of the Earth, advanced steel-making, and plastic surgery. These and many other advances attracted scholars from Greece, China, the Middle East, and Europe and had global impact throughout the ancient and medieval world. The works of noted scholars such as Megasthenes, Al-B¯ır¯un¯ı, Al- Khw¯arizm¯ı,Ibn Labb¯an,Fa-Hien, Hiuen Tsang, and I-tsing, Voltaire and Copernicus provide the direct testimony of the immense con- tributions of the ancient Hindus. In the modern era, thinkers and scientists as diverse as Goethe, Emerson, Jung, Oppenheimer, and Schr¨odinger,to name a few, have acknowledged their debt to an- cient Hindu achievements in science, technology, and philosophy. This article provides a brief account of the above-mentioned facts and is largely based on the book, Sciences of the Ancient Hindus by Alok Kumar. 2 1 About India The geography of India, with its vast mineral resources, diverse plant and animal life, favorable climate, and sound social ethics of the people provided material prosperity to the region and fostered the intellectual endeavors of the Hindus. Ralph Waldo Emerson (1803 - 1882 A.D.), an eminent American philosopher and poet, recognized this and wrote: \The favor of the climate, making subsistence easy and encouraging an outdoor life, allows to the Eastern nations a highly intellectual organization, - leaving out of view, at present, the genius of Hindoos [Hindus] (more Orient in every sense), whom no people have surpassed in the grandeur of their ethical statement" Emerson placed the genius of the Hindus at the top in comparison to other cultures was an outcome of his careful studies of the Hindu literature, including Vedas, Upanis.ads and Pur¯an. as. The Hindu philosophy, defined in the above-mentioned books, reaffirmed Emer- son's transcendentalism and helped him in his quest to define a truly representative man. Being a leading civilization that was quite prosperous and intel- lectually vibrant, India was visited by travelers from Greece, Rome, China, and Arabia during the ancient and early medieval periods. Many of these travelers provided accounts of the prosperity of India. An early account comes from Megasthenes (350 - 290 B.C.), who was an ambassador of Selucus I, a Greek king, who ruled India for a short period. He wrote that the Indians, \having abundant means of subsistence, exceed in consequence the ordinary stature, and are distinguished by their proud bearing. They are also found to be well skilled in the arts, as might be expected of men who inhale a pure air and drink the very finest water." Megasthenes stated that India never suffered from \famine" and \general scarcity in the supply of nourishing food." It is noteworthy that Megasthenes' statements were written after Alexander's invasion of India, a period when the life in Athens already reached its zenith. Yijing (or I-tsing; 643 - 713 A.D.), a Chinese traveler from Can- ton, visited India and wrote in his travel account that \ghee [clarified butter], oil, milk, and cream are found everywhere. Such things as cakes and fruit are so abundant that it is difficult to enumerate them 3 here." Yijing first went to Java, Indonesia, and stayed there for six months where he first learned the Sanskrit language. After becom- ing proficient in Sanskrit, he came to India and stayed for about 22 years, mostly in the region presently known as Bihar, which was a center of learning for the Buddhists. On his way back to China, he carried some 400 Sanskrit texts back with him. 2 Science and Religion In Hindu dharma, no barrier between science and religion ever ex- isted and both co-existed under the shelter of each other. In other words, there was no conflict and separation between the rationale thinking of \science" and the religious doctrines of the \sacred." The core disciplines of science, such as astronomy, medicine, and mathematics, were all considered sacred. The natural philosophy of the Hindus fulfills the religious needs of people. For example, Aryabhat¯ .a (born 476 A.D.) studied astronomy and other natural sciences in order to achieve moks.a (salvation). Aryabhat¯ .a wrote: \Whoever knows Da´sg¯ıtikaS¯utra [ten verses] which describes the movements of the Earth and the planets in the sphere of the aster- isms passes through the paths of the planets and asterisms and goes to the higher Brahman [God]." (Aryabhat¯ .¯ıya, Da´sg¯ıtika, 13.) About a millennium before Aryabhat¯ .a, Kan. ¯ada,a proponent of the atomic theory of matter, in his Vai´ses.ika-S¯utra, suggested that a person can achieve salvation by studying physics. In such a conducive en- vironment for the growth of science, it was bound to prosper among the ancient Hindus. And, indeed, the history of science in India is a testament to this superb growth. Astronomy and physics were not the only sciences that were con- sidered sacred by the Hindus; all the other sciences were also con- sidered divine. Mastery of any of the sciences was considered to be a pathway to salvation { a goal desired by all Hindus. The Agni- Pur¯an. a suggests that knowledge of the human anatomy can also lead to salvation. \Said the God of Fire: Now I shall describe the system of veins and arteries [N¯ad.¯ı-cakra] that are to be found in the human body. A knowledge of these [arteries and veins] leads to a knowledge of the divine Hari [God]." 4 The Ch¯andogya-Upanis.ad (7: 1: 2 - 4) cites an episode in which the vagabond deity N¯aradawanted to learn the ultimate knowledge that could lead him to salvation. To achieve his goal, N¯aradadecided to approach another sage, Sanatkum¯ara,who was quite knowledge- able. Since teaching is always learner-centered, Sanatkum¯araasked N¯aradaabout his existing knowledge to have a meaningful conver- sation. N¯aradamentioned astronomy (Naks.atra-vidy¯a) and math- ematics (r¯asi-vidy¯a), along with logic, history, grammar, fine arts, and the four Vedas as the knowledge that he had already mastered in his efforts to achieve salvation. N¯aradais considered one of highest seers (Deva-r.is.i) in the Hindu religion. The above episode reveals that acquiring knowledge of the natural sciences, along with religion and fine arts, was considered relevant to achieve salvation. In Hindu tradition, secular knowl- edge (apar¯a-vidy¯a) is considered to be helpful in achieving salvation, along with spiritual knowledge (par¯a-vidy¯a), as advised in Mun. d. aka- Upanis.ad (1: 1: 3 - 5.). Progress in science has never been a hindrance to spiritual growth in the history of Hindu dharma. This is in contrast to periods in some religions where people were tormented and had to make a choice between science and religion. The history of Europe provides examples of such confrontations between science and religion. For example, Bruno was burned to death and Galileo was imprisoned when his scientific teachings were in conflict with religion during the period of the Inquisition. 3 The Hindu Numerals It is practically impossible for people to function in any society in the absence of a number system. Therefore, most societies devised their own number system. For primitive people, small numbers were sufficient to meet their daily needs. Counting was mostly restricted to the use of their fingers { to designate the size of the family, the number of cows or sheep a person inherited, etc. People bartered different products of everyday necessities during the ancient world 5 and a visual estimate of volume or a feel for the weight of an ob- ject was good enough to finalize a transaction in the absence of proper weight standards. Eventually, currency transactions, sys- tems of weight and measures, arithmetic, and algebra evolved to meet the needs of trade. In time, the Greeks, Egyptians, Babyloni- ans, Mayans, Chinese, and Hindus devised their own counting sys- tems.
Load more

Recommended publications
  • Disclaimer: Please Note This Is Only a Raw Translation for the Purpose of Dec 2014 Parayan, Please Do Not Circulate Or Share
    Disclaimer: Please note this is only a raw translation for the purpose of Dec 2014 parayan, please do not circulate or share. Aptavani 3 [CH 7 ] A Series of Questions About the Self! Difference, Based on Veils of Ignorance! Questioner: Does the body exist on the basis of the Self (Atma) or does the Self (Atma) exist on the basis of the body? Dadashri: If the Self (Atma) is there, then the body „stands‟ (lives). Questioner: The Atma of an agnani (one without Self-realization), the Atma of a Gnani (One with Self-realization) and the Atma of One who has attained moksha (final liberation); what is the difference in the energies of these three? What can the Siddhas (absolutely liberated Ones) do? The omniscient One (Sarvagnya) can do whatever He wishes. Dadashri: The Atma of the agnani appears to be in bondage (bandhan), whereas the Atma of the Gnani is in freedom-bondage (abandha-bandha). From certain perspectives, it appears to be bound, and from other perspectives, it appears to be unbound. Whereas the absolutely liberated Ones (Siddha Bhagwanto) always remain free (abandha), they remain in moksha only. The absolutely liberated Ones are no longer in a position to „do‟ anything. Only One (Gnani Purush) with a body (dehadhari) can do whatever He wishes. The energy of the absolutely liberated Ones is completely developed, but it is of no use to anyone. Questioner: By its swabhaav (inherent nature), by its gunadharma (intrinsic properties that have a specific function), (the Self) is indeed the same; then on what basis is there a difference in the energies? Dadashri: That difference is on the basis of avaran (veil of ignorance).
    [Show full text]
  • June 1998 This Makes One Attain the State Of
    June 1998 This Makes One Attain the State of Vitaragata EDITORIAL The one who remains in a state of vitarag (absolute, as the Knower only) is able to make others recognize the state of vitaragata (total absence of attachment and abhorrence). Where in the world can true vitaragata be seen? If there is dehadhyas (belief that ‘I am the body), there is attachment-abhorrence, kashay (anger-pride-deceit-greed), then conduct full of attachment- abhorrence is only seen. Otherwise, if an example of vitaragata is present, then others like it will indeed follow! Vitaragata cannot be accomplished through efforts. It is when you see and identify such vitarag people that it begins to arise within you. In worldly life only greed-money-sexuality-illusory attachment-pride-prestige are to be seen. The societal influence has become so strong that one makes an effort only to move towards these things. Vitaragata cannot be acquired by running away from all of this into the jungle or deep into Himalayas. Vitaragata is an internal state, which remains in spite of being in worldly interaction. When One attains the Gnan (Knowledge of the Self), dweshbhaav (view of abhorrence) comes to an end becomes vitadwesh (free from abhorrence). No matter how much anybody insults or harms him, the intent of taking revenge within him has completely dissolved. And further, as one keeps settling every favorable or unfavorable circumstance or person with equanimity, the stage of vitaragata begins accordingly. Ultimately one enters the state of absolute vitaragata. In the present compilation of Gnani Purush Dadashri’s speech, different incidents of worldly interaction, detailing of the characteristics (lakshan) of vitaragi Purush (One who is absolutely enlightened) are described.
    [Show full text]
  • Aptavani 13 Purvardh
    Draft Copy Disclaimer: Please note this is only a raw translation for the purpose of Dec 2015 Parayan Please do not circulate or share. Aptavani 13 Purvardh Table of Contents Dedication ........................................................................................................................................... 6 Editorial ............................................................................................................................................... 7 INTRODUCTION ............................................................................................................................. 10 [1.1] How is the Prakruti Formed? ................................................................................................ 10 [1.2] Prakruti, is in the Form of a Result! ..................................................................................... 12 [1.3] Prakruti Unfolds In Accordance With How It Was Bound! ................................................. 13 [1.4] See the Prakruti as Flawless! ................................................................................................ 14 [1.5] The Various Inherent Natures of Prakrutis! .......................................................................... 15 [1.6] Control Over Prakruti Can Be Attained! .............................................................................. 16 [1.7] Cleanse the Prakruti This way! ............................................................................................. 18 [1.8] Knower-Seer of the Prakruti!
    [Show full text]
  • Circularidad Cognitiva En La Filosofía Sāmkhya
    CIRCULARIDAD COGNITIVA EN LA FILOSOFÍA SĀMKHYA Juan Arnau Consejo Superior de Investigaciones Científicas (España) Recibido: 20-07-2012 Aceptado: 13-04-2013 Resumen: El artículo se dedica al análisis de las teorías cognitivas y la hermenéutica de la filosofía sāmkhya, uno de los seis sistemas ortodoxos de la tradición brahmánica. Para ello se utilizan como fuentes primarias dos textos sánscritos: la Sāmkhyakārikā (s. IV) y el Tattvakaumudī (s. IX). Tras una breve introducción, se analizan los componentes del mundo físico según el sāmkhya, la circularidad cognitiva en un mundo hecho de sensaciones, los problemas epistemológicos que esto plantea y algunas cuestiones acerca de la naturaleza de la conciencia. Palabras-clave: Sāmkhya; Filosofía sánscrita; teoría cognitiva; hermenéutica. Abstract: The article is dedicated to the analysis of the cognitive theories and hermeneutics of the Sāmkhya philosophical System, one of the six Orthodox systems of the Brahmanical tradition. For this purpose two Sanskrit texts are used as primary sources: the Sāmkhyakārikā (s. IV) and the Tattvakaumudī (s. IX). After a brief introduction, the article discusses the components of the physical world according to the sāmkhya, the cognitive circularity in a world made up of sensations, the epistemological problems posed by this and some issues about the nature of consciousness. Key-words: Sāmkhya, Sanskrit Philosophy, hermeneutics, Cognitive Theory. Preliminares. El primero de los grandes sistemas filosóficos del periodo clásico se debe al sāmkhya1, la llamada “escuela de la enumeración”. El prestigio del número, [1] Podemos encontrar referencias a esta escuela ya en las primeras upanişad (Chāndogya 800-600 a.EC), hasta las más tardías (Kat ha, Sêvetāśvatara 400-200 a.EC).
    [Show full text]
  • Hinduism and Buddhism, Vol I
    Hinduism and Buddhism, Vol I. Charles Eliot Hinduism and Buddhism, Vol I. Table of Contents Hinduism and Buddhism, Vol I.........................................................................................................................1 Charles Eliot............................................................................................................................................1 PREFACE................................................................................................................................................2 LIST OF ABBREVIATIONS. The following are the principal abbreviations used:..............................3 INTRODUCTION................................................................................................................................................3 BOOK II. EARLY INDIAN RELIGION. A GENERAL VIEW.......................................................................47 CHAPTER I. RELIGIONS OP INDIA AND EASTERN ASIA..........................................................47 CHAPTER II. HISTORICAL................................................................................................................52 CHAPTER III. GENERAL CHARACTERISTICS OF INDIAN RELIGION.....................................60 CHAPTER IV. VEDIC DEITIES AND SACRIFICES........................................................................68 CHAPTER V. ASCETICISM AND KNOWLEDGE...........................................................................78 CHAPTER VI. RELIGIOUS LIFE IN PRE−BUDDHIST INDIA.......................................................84
    [Show full text]
  • Vedic Period and Cultures in Transition
    BHIC-101 HISTORY OF INDIA-I School of Social Sciences Indira Gandhi National Open University EXPERT COMMITTEE Prof. Kapil Kumar (Convenor) Prof. D. Gopal Chairperson Director Faculty of History SOSS, IGNOU, New Delhi School of Social Sciences IGNOU, New Delhi Prof. Makhan Lal Director, Delhi Institute of Heritage Prof. P.K. Basant Research and Management, New Delhi Faculty of Humanities and Languages Jamia Milia Islamia, New Delhi Dr. Sangeeta Pandey Faculty of History School of Social Sciences, IGNOU, New Delhi COURSE PREPARATION TEAM Unit no. Course Writer Unit No. Course Writer 1* Prof. B. P. Sahu, Dept. of History, 10 Dr. Sidharth Shankar Rai, Assistant Professor, University of Delhi, Delhi and Baba Saheb Bhimrao Ambedkar University, Lucknow Dr. Suchi Dayal, Academic Consultant, 11 Dr. Suchi Dayal, Academic Consultant, Faculty of History, School of Social Sciences, Faculty of History, SOSS, IGNOU, New Delhi IGNOU, New Delhi 12****** Prof. P. K. Basant 2** Prof. K. Paddayya, Professor Emeritus and Former Department of History & Culture, Faculty of Director Deccan College PGRI, Pune. Humanities and Languages, Jamia Millia Islamia, Prof. Ranjana Ray, Former Professor and New Delhi, Emeritus, Department of Anthropology, Prof. Kumkum Roy, Centre for Historical Studies, Calcutta University. School of Social Sciences Jawaharlal Nehru University Late Prof. V. N. Misra, Former Director, New Delhi Deccan College PGRI, Pune Dr. T. N. Rai, Department of Ancient History and Prof. M. K. Singh, Dept of Anthropology, Archaeology, Banaras Hindu University, Varanasi, University of Delhi Prof. P. Shanmugam, Madras University, Chennai 3*** Late Prof. V. N. Misra 13 Preeti Gulati, Research Scholar, Former Director and Professor of Prehistory, Centre for Historical Studies Deccan College PGRI, Pune Jawaharlal Nehru University, New Delhi Prof.
    [Show full text]
  • An Introduction to Indian Philosophy Perspectives on Reality, Knowledge, and Freedom
    An Introduction to Indian Philosophy Perspectives on Reality, Knowledge, and Freedom Bina Gupta AN INTRODUCTION TO INDIAN PHILOSOPHY An Introduction to Indian Philosophy offers a profound yet accessible survey of the development of India’s philosophical tradition. Beginning with the formation of Bra¯hman. ical, Jaina, Materialist and Buddhist traditions, Bina Gupta guides the reader through the classical schools of Indian thought, culminating in a look at how these traditions inform Indian philosophy and society in modern times. Offering translations from source texts and clear explanations of philosophical terms, this text provides a rigorous overview of Indian philosophical contribu- tions to epistemology, metaphysics, philosophy of language and ethics. This is a must-read for anyone seeking a reliable and illuminating introduction to Indian philosophy. Bina Gupta is Curators’ Distinguished Research Professor, Professor of Philosophy and Director of South Asian Studies Program at the University of Missouri. AN INTRODUCTION TO INDIAN PHILOSOPHY Perspectives on Reality, Knowledge, and Freedom Bina Gupta First published 2012 by Routledge 711 Third Avenue, New York, NY 10017 Simultaneously published in the UK by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Routledge is an imprint of the Taylor & Francis Group, an informa business © 2012 Taylor & Francis The right of Bina Gupta to be identified as author of this work has been asserted by her in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988. All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.
    [Show full text]
  • “Following One's Desire” ( Kāmacāra ): on a Characterisation of Freedom
    ASIA 2014; 68(3): 757 – 782 Angelika Malinar “Following one’s desire” (kāmacāra ): On a Characterisation of Freedom in Vedic Literature and the Mahābhārata Abstract: The compound kāmacāra is in Vedic literature connected to ideas of freedom which are different from the well-known ones often associated with im- movability and changelessness as the characteristic features of the “self” (ātman) or the “absolute” (brahman), and of “liberation” (mokṣa, mukti) as a state beyond pleasure and desire. It rather refers to a semantic register of freedom which is used in order to describe states of independence and liberty obtained in the after-life in which immortality is defined not as freedom “from”, but as freedom “to”. Correspondingly, kāmacāra is used in connection with notions of autonomy expressed by the words svatantra or svatantratā (independence) and svarāj (self-rule), and not with the semantics of mukti and mokṣa, the terms frequently used for the freedom that accrues through “liberation” or “release” from worldly existence. New ascetic teachings on the extinction of all desire as well as new in- terpretations of ritual action and individual agency (karman) did not result in completely removing the idea of a state of “following one’s desire” from the spec- trum of salvific ideas, but rather in its being reinterpreted vis-à-vis “higher” goals. While the speculations about the freedom to be obtained in future existences are in some Vedic texts intrinsically connected with notions of the “self” (ātman) and the realm of brahman, they become in the Mahābhārata features of particular re- gions and agents.
    [Show full text]
  • B. Sistem Filsafat Hindu Memahami Teks
    Hak Cipta © 2016 pada Kementerian Pendidikan dan Kebudayaan Dilindungi Undang-Undang Disklaimer: Buku ini merupakan buku guru yang dipersiapkan Pemerintah dalam rangka implementasi Kurikulum 2013. Buku guru ini disusun dan ditelaah oleh berbagai pihak di bawah koordinasi Kementerian Pendidikan dan Kebudayaan, dan dipergunakan dalam tahap awal penerapan Kurikulum 2013. Buku ini merupakan “dokumen hidup” yang senantiasa diperbaiki, diperbaharui, dan dimutakhirkan sesuai dengan dinamika kebutuhan dan perubahan zaman. Masukan dari berbagai kalangan yang dialamatkan kepada penulis dan laman http://buku.kemdikbud.go.id atau melalui email [email protected] diharapkan dapat meningkatkan kualitas buku ini. Katalog Dalam Terbitan (KDT) Indonesia. Kementerian Pendidikan dan Kebudayaan. Pendidikan Agama Hindu dan Budi Pekerti / Kementerian Pendidikan dan Kebudayaan.-- . Edisi Revisi Jakarta : Kementerian Pendidikan dan Kebudayaan, 2016. vi, 186 hlm. : ilus. ; 25 cm. Untuk SMA/SMK Kelas X ISBN 978-602-427-066-7 (jilid lengkap) ISBN 978-602-427-067-4 (jilid 1) 1. Hindu -- Studi dan Pengajaran I. Judul II. Kementerian Pendidikan dan Kebudayaan 294.5 Penulis : Ida Bagus Sudirga dan I Nyoman Yoga Segara Penelaah : I Wayan Paramartha, KS Arsana dan I Made Sutresna Penyelia Penerbitan : Pusat Kurikulum dan Perbukuan, Balitbang, Kemdikbud. Cetakan Ke-1, 2014 ISBN 978-602-282-425-1 (jilid lengkap) ISBN 978-602-282-426-8 (jilid 1) Cetakan Ke-2, 2016 (Edisi Revisi) Disusun dengan huruf Times New Roman, 11pt. Kata Pengantar Kurikulum 2013 dirancang agar peserta didik tidak hanya bertambah pengetahuannya, tetapi juga meningkat keterampilan, sikap dan perilaku serta semakin mulia kepribadiannya. Tujuan luhur yang ingin dicapai adalah adanya kesatuan utuh antara kompetensi pengetahuan (knowledge), keterampilan (skill), dan sikap (attitude).
    [Show full text]
  • B. Sistem Filsafat Hindu Renungan
    Hak Cipta © 2014 pada Kementerian Pendidikan dan Kebudayaan Dilindungi Undang-Undang MILIK NEGARA TIDAK DIPERDAGANGKAN Disklaimer: Buku ini merupakan buku siswa yang dipersiapkan Pemerintah dalam rangka implementasi Kurikulum 2013. Buku Siswa ini disusun dan ditelaah oleh berbagai pihak di bawah koordinasi Kementerian Pendidikan dan Kebudayaan, dan dipergunakan dalam tahap awal penerapan Kurikulum 2013. Buku ini merupakan “dokumen hidup” yang senantiasa diperbaiki, diperbaharui, dimutakhirkan sesuai dengan dinamika kebutuhan dan perubahan zaman. Masukan dari berbagai kalangan diharapkan dapat meningkatkan kualitas buku ini. Katalog Dalam Terbitan (KDT) Indonesia. Kementerian Pendidikan dan Kebudayaan. Pendidikan Agama Hindu dan Budi Pekerti / Kementerian Pendidikan dan Kebudayaan.— Jakarta : Kementerian Pendidikan dan Kebudayaan, 2014. vi, 210 hlm. : ilus. ; 25 cm. Untuk SMA/SMK Kelas X ISBN 978-602-282-425-1 (jilid lengkap) ISBN 978-602-282-426-8 (jilid 1) 1. Hindu -- Studi dan Pengajaran I. Judul II. Kementerian Pendidikan dan Kebudayaan 294.5 www.ebookanak.com Kontributor Naskah : Ida Bagus Sudirga dan I Nyoman Yoga Segara. Penelaah : Wayan Paramartha dan I Made Titib. Penyelia Penerbitan : Pusat Kurikulum dan Perbukuan, Balitbang, Kemdikbud. Cetakan Ke-1, 2014 Disusun dengan huruf Times New Roman, 11 pt Kata Pengantar Kurikulum 2013 dirancang agar peserta didik tak hanya bertambah pengetahuannya, tapi juga meningkat keterampilannya dan semakin mulia kepribadiannya. Ada kesatuan utuh antara kompetensi pengetahuan, keterampilan, dan sikap. Keutuhan ini perlu tercermin dalam pembelajaran agama. Melalui pembelajaran pengetahuan agama diharapkan akan terbentuk keterampilan beragama dan terwujud sikap beragama siswa. Tentu saja sikap beragama yang berimbang, mencakup hubungan manusia dengan Penciptanya dan hubungan manusia dengan sekitarnya. Untuk memastikan keseimbangan ini, pelajaran agama perlu diberi penekanan khusus terkait dengan budi pekerti.
    [Show full text]
  • Glossary to the Record of Yoga
    Glossary to the Record of Yoga Introductory Note Status. Work on this glossary is in progress. Some definitions are provisional and will be revised before the glossary is published. Scope. Most words from languages other than English (primarily San- skrit), and some English words used in special senses in the Record of Yoga, are included. Transliteration. Words in italics are Sanskrit unless otherwise indi- cated. Sanskrit words are spelled according to the standard interna- tional system of transliteration. This has been adopted because the same Sanskrit word is often spelled in more than one way in the text. The spellings that occur in the text, if they differ from the transliter- ation (ignoring any diacritical marks over and under the letters), are mentioned in parentheses. The sounds represented by c, r.,ands´ or s. in the standard transliteration are commonly represented by “ch”, “ri”, and “sh” in the anglicised spellings normally used in the Record of Yoga. Order. All entries, regardless of language, are arranged in English al- phabetical order. Words and phrases are alphabetised letter by letter, disregarding diacritics, spaces and hyphens. Compounds and phrases. A compound or phrase composed of words that do not occur separately in the text is normally listed as a unit and the words are not defined individually. Compound expressions consisting of words that also occur by themselves, and thus are defined separately, are listed in the glossary only if they occur frequently or have a special significance. Definitions. The definition of each term is intended only as an aid to understanding its occurrences in the Record of Yoga.
    [Show full text]
  • Bhagavad Gita
    Foreword by Dr. David Frawley SWAMI B. V. $34.95 Spirituality TRIPURARI he Bhagavad-gîtå is India’s most con- tciset expression of the perennial philoso- HAGAVAD phy. Speaking directly to the soul, it pin- points the cause of all suffering—material The Story of Our Own Life’s Potential B attachment—and offers a remedy to this com- B mon human malady: the paths of right liveli- “This book’s focus and unique organization promise an in-depth journey into B ITA hood, mystic insight, devotion, and ultimately the pivotal Hindu text and offer the interested reader a new perspective.” unconditional love. In this edition, Swåmî B. V. its feeling and philosophy its feeling HAGAVAD —Bloomsbury Review HAGAVAD G its feeling and philosophy Tripuråri comments on the Gîtå’s philosophy “The most arresting new Gita…a kind of postgraduate course in the cultural, in contemporary language, making it both metaphysical, and spiritual teachings inherent in this ancient treasure.” traditional and contemporary at once. riter, poet, and Hindu monas- Swåmî B. V. Tripuråri unveils this hidden Wtic, Swåmî B. V. Tripuråri has become —Yoga Journal W message in the spirit of the Gau∂îya Vedånta the contemporary voice of devotional “This Gita is also unique in that its verse-by-verse commentary draws on tradition. His commentary represents this Vedånta. Swåmî has written ten books other Hindu literature to more fully explore the characters of Arjuna and lineage’s deep spiritual insight in a postmodern and innumerable articles. He divides Krishna, as well as the relationship between them. This determination to light by affording the reader a startling glimpse his time between his two sustainable study the Gita in the larger context of Hindu devotional writing distinguishes into the subjective perspective of K®ß√a as he communities: Madhuvan, a 150-acre Swami Tripurari’s edition from the rest of the pack.” sings the Gîtå.
    [Show full text]