Movements of Interweaving
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ADVAITA-SAADHANAA (Kanchi Maha-Swamigal's Discourses)
ADVAITA-SAADHANAA (Kanchi Maha-Swamigal’s Discourses) Acknowledgement of Source Material: Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by Vanathi Publishers, 4th edn. 1998 URL of Tamil Original: http://www.kamakoti.org/tamil/dk6-74.htm to http://www.kamakoti.org/tamil/dk6-141.htm English rendering : V. Krishnamurthy 2006 CONTENTS 1. Essence of the philosophical schools......................................................................... 1 2. Advaita is different from all these. ............................................................................. 2 3. Appears to be easy – but really, difficult .................................................................... 3 4. Moksha is by Grace of God ....................................................................................... 5 5. Takes time but effort has to be started........................................................................ 7 8. ShraddhA (Faith) Necessary..................................................................................... 12 9. Eligibility for Aatma-SAdhanA................................................................................ 14 10. Apex of Saadhanaa is only for the sannyAsi !........................................................ 17 11. Why then tell others,what is suitable only for Sannyaasis?.................................... 21 12. Two different paths for two different aspirants ...................................................... 21 13. Reason for telling every one .................................................................................. -
Christopher Key Chapple
Christopher Key Chapple Doshi Professor of Indic and Comparative Theology Department of Theological Studies Loyola Marymount University (LMU), Los Angeles, California 90045 USA (310) 338-2846; e-mail: [email protected]; fax: 310-338-1947 Employment History Navin and Pratima Doshi Professor of Indic and Comparative Theology, 2007 to present Director, Master of Arts in Yoga Studies, 2013 to present Editor, Worldviews: Global Religions, Culture, and Ecology (Brill), 2007 to present Founder & Faculty Advisor, Yoga Studies, Center for Religion & Spirituality, 2002 to present Associate Academic Vice President, LMU Extension, January 2003 through December 2006 Oversight of Center for Religion and Spirituality, Continuing Education, Study Abroad Office, Center for Global Education, Los Angeles Center for International Studies, Encore Program for returning students, Summer Session Visiting Professor (Adjunct), School of Religion, Claremont Graduate University, 2004 Professor of Theological Studies, 1994 to present Acting Chairperson, Theological Studies, spring, 2002 Principal Investigator, Los Angeles Center for International Studies, 1999 to 2003 Visiting Professor (Adjunct), School of Religion, University of Southern California, 1998 Interim Associate Academic Vice President, 1997-98 Director, Asian and Pacific Studies, 1996 to 2002 Associate Professor of Theology, 1989 to 1994 Chairperson, Department of Theology, 1990 to 1994 Charles S. Casassa Chair of Social Values, LMU, 1989-91 Director, Casassa Conferences, LMU, 1990 and 1991 Co-founder -
The Vaiesikastra S9-1 Referred to in the Yuktidipik Shujun Motegi
Journal of Indian and Buddhist Studies Vol. 36, No. 2, March 1988 The Vaiesikastras9-1 referred to in the Yuktidipik Shujun Motegi The Vaisesika-sutra (=vs)1) is a text of ambiguity, which contains not a few obscure sutras. In the present paper, I would take up VS 9-1 as one of such sutras and discuss its meaning with the help of the reference in the Yuktidipika (=YD)2>, an anonymous commentary of the Samkhyakarika. VS 9-1 runs: kriya-guna-vyapadesabhavad asat. (An effect does not exist in a cause because there is no such inferential mark as kriya-guna-vyapadesa to show its existence in a cause. ) This sutra explains one of the four patterns of non-existence, and as the result supports the asatkaryavad a, which is a typical Vaisesika theory of causation. According to the Vaisesika school, the empirical world is constituted by connec- tion and dissociation of atoms (paramanu). Material beings (karyas) are always newly constituted by connection and dissociation of atoms, so that they can not be supposed to exist (asat) in preceedingly existent beings. To prove this point of view, the sutra presents the inferential mark (linga), that is, kriya-guna-vya- pad esa. Before going into examination of the VS referred to in the YD, we have to cast a glace on the commentaries of the VS to see the Vaisesika tradition of in- terpretation. The commentaries of the VS don't agree with each other in the reading of the compound word kriya-guna-vyapadesa. Candrananda, for exam- ple, interprets VS 9-1 as follows : na tavat karyam prag utpatteh pratyaksena grhyate / napy anumdnena, sati liege tasya bhavat, liiigabhavas ca tadiyayoh kriyagunayor anupalabdheh, na canyad vyapadesa- sabdasucitam lingam asti / tasmat prag utpatter asat / (Candrananda's Vrtti, p. -
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. -
Aesthetic Philosophy of Abhina V Agupt A
AESTHETIC PHILOSOPHY OF ABHINA V AGUPT A Dr. Kailash Pati Mishra Department o f Philosophy & Religion Bañaras Hindu University Varanasi-5 2006 Kala Prakashan Varanasi All Rights Reserved By the Author First Edition 2006 ISBN: 81-87566-91-1 Price : Rs. 400.00 Published by Kala Prakashan B. 33/33-A, New Saket Colony, B.H.U., Varanasi-221005 Composing by M/s. Sarita Computers, D. 56/48-A, Aurangabad, Varanasi. To my teacher Prof. Kamalakar Mishra Preface It can not be said categorically that Abhinavagupta propounded his aesthetic theories to support or to prove his Tantric philosophy but it can be said definitely that he expounded his aesthetic philoso phy in light of his Tantric philosophy. Tantrism is non-dualistic as it holds the existence of one Reality, the Consciousness. This one Reality, the consciousness, is manifesting itself in the various forms of knower and known. According to Tantrism the whole world of manifestation is manifesting out of itself (consciousness) and is mainfesting in itself. The whole process of creation and dissolution occurs within the nature of consciousness. In the same way he has propounded Rasadvaita Darsana, the Non-dualistic Philosophy of Aesthetics. The Rasa, the aesthetic experience, lies in the conscious ness, is experienced by the consciousness and in a way it itself is experiencing state of consciousness: As in Tantric metaphysics, one Tattva, Siva, manifests itself in the forms of other tattvas, so the one Rasa, the Santa rasa, assumes the forms of other rasas and finally dissolves in itself. Tantrism is Absolute idealism in its world-view and epistemology. -
Divya Dvaita Drishti
Divya Dvaita Drishti PREETOSTU KRISHNA PR ABHUH Volume 1, Issue 4 November 2016 Madhva Drishti The super soul (God) and the individual soul (jeevatma) reside in the Special Days of interest same body. But they are inherently of different nature. Diametrically OCT 27 DWADASH - opposite nature. The individual soul has attachment over the body AKASHA DEEPA The God, in spite of residing in the same body along with the soul has no attach- OCT 28 TRAYODASHI JALA POORANA ment whatsoever with the body. But he causes the individual soul to develop at- tachment by virtue of his karmas - Madhvacharya OCT 29 NARAKA CHATURDASHI OCT 30 DEEPAVALI tamasOmA jyOtirgamaya OCT 31 BALI PUJA We find many happy celebrations in this period of confluence of ashwija and kartika months. NOV 11 KARTIKA EKA- The festival of lights dipavali includes a series of celebrations for a week or more - Govatsa DASHI Dvadashi, Dhana Trayodashi, Taila abhyanjana, Naraka Chaturdashi, Lakshmi Puja on NOV 12 UTTHANA Amavasya, Bali Pratipada, Yama Dvititya and Bhagini Tritiya. All these are thoroughly en- DWADASHI - TULASI joyed by us. Different parts of the country celebrate these days in one way or another. The PUJA main events are the killing of Narakasura by Sri Krishna along with Satyabhama, restraining of Bali & Lakshmi Puja on amavasya. Cleaning the home with broom at night is prohibited on other days, but on amavasya it is mandatory to do so before Lakshmi Puja. and is called alakshmi nissarana. Next comes completion of chaturmasa and tulasi puja. We should try to develop a sense of looking for the glory of Lord during all these festivities. -
Bharatanatyam: Eroticism, Devotion, and a Return to Tradition
BHARATANATYAM: EROTICISM, DEVOTION, AND A RETURN TO TRADITION A THESIS Presented to The Faculty of the Department of Religion In Partial Fulfillment of the Requirements for the Degree Bachelor of Arts By Taylor Steine May/2016 Page 1! of 34! Abstract The classical Indian dance style of Bharatanatyam evolved out of the sadir dance of the devadāsīs. Through the colonial period, the dance style underwent major changes and continues to evolve today. This paper aims to examine the elements of eroticism and devotion within both the sadir dance style and the contemporary Bharatanatyam. The erotic is viewed as a religious path to devotion and salvation in the Hindu religion and I will analyze why this eroticism is seen as religious and what makes it so vital to understanding and connecting with the divine, especially through the embodied practices of religious dance. Introduction Bharatanatyam is an Indian dance style that evolved from the sadir dance of devadāsīs. Sadir has been popular since roughly the 6th century. The original sadir dance form most likely originated in the area of Tamil Nadu in southern India and was used in part for temple rituals. Because of this connection to the ancient sadir dance, Bharatanatyam has historic traditional value. It began as a dance style performed in temples as ritual devotion to the gods. This original form of the style performed by the devadāsīs was inherently religious, as devadāsīs were women employed by the temple specifically to perform religious texts for the deities and for devotees. Because some sadir pieces were dances based on poems about kings and not deities, secularism does have a place in the dance form. -
Dasti Yoga © 2015 by Richard Merrill Dasti Yoga Is a Spiritual Practice of Devotion Through Craft and Art, As Well As Other Handwork
Dasti Yoga © 2015 by Richard Merrill Dasti Yoga is a spiritual practice of devotion through craft and art, as well as other handwork. The word dasti means “of the hand, or pertaining to the hand.”i It is associated with kriya yoga, or karma yoga, of which there are many variants. Lekh Raj Puriii defines Dasti Yoga as yoga “with the hands,” in such activities as the telling of rosary beads, as well as in the handcrafts and trades. Dasti yoga can involve any activity with the hands, from washing dishes to playing a violin sonata. It is the remembering of God while performing good and useful actions. Its relationship to karma yoga is in the performing of actions as worship, without any desire for benefit or rewardiii. Sri Swami Satchidananda quotes a Hindu saying, ‘ “Man me Ram, hath me kam.” “There is work in the hand, but Ram [God] in the mind.” iv This is the state of one who has realized the goal of Dasti yoga. One example of an ancient Dasti practice is Dasti Attam, or dasi attam, sacred temple dancing once performed as worship in southern India by devadasis, or “servants of God”v. Indira dasi, a classical dancer and authority on the history of the dance arts in India, writes in Classical Indian Temple Dancevi that the devas or demi-gods were sent to earth by their father to perform drama and dance in order to lift a curse that had been placed upon them. They founded the arts as they are known today. This is the mythic origin of the Indian classical dance form Bharatha Natyam, widely recognized as India’s national dance. -
THURSDAY, October 19, 2017, 4-6Pm, UTSG, JHB 100 FRIDAY
JONATHAN SILK (Leiden University) LECTURE: Dreaming Dharma’s Decline: The Ten Dreams of King Krikin and Other Prophetic Dream Texts THURSDAY, October 19, 2017, 4-6pm, UTSG, JHB 100 READING GROUP: Prophetic Dream Texts. Sources and Translations FRIDAY, October 20, 2017, 4-6pm, McMaster, University Hall 122 PHILLIP BLOOM (Chinese Garden at the Huntington Library, Art Collection, and Botanical Gardens, San Marino) READING GROUP: Ghosts in the Mists: The Visual and the Visualized in Chinese Buddhist Art, ca. 1178. THURSDAY, November 2, 2017, 4-6 pm, McMaster, University Hall 122 LECTURE: Born in the Latter Days of the Dharma: Ecology and Eternity in a Song-Dynasty Buddhist Monastery FRIDAY, November 3, 2017, 3-5 pm, UTM, IB 345 GUDRUN BÜHNEMANN (University of Wisconsin Madison) READING GROUP: Excerpts from Śākyamuni’s Return Journey to Lumbinī (lumbinīyātrā): A Study of a Popular Theme in Newar Buddhist Art and Literature THURSDAY, November 30, 2017, 3-5 pm, UTSG, JHB 319 LECTURE: On the Modern Practice of Maṇḍala Meditation FRIDAY, December 1, 2017, 4-6 pm, McMaster, University Hall 122 JULIA CASSANITI (Washington State University) READING GROUP: Hot Hearts, Cold Hearts: Afect and Mental Health in Northern Thai Approaches to Change THURSDAY, January 25, 2018, 4-6 pm, McMaster, University Hall 122 LECTURE: Out of Time: Mindfulness and Temporality in Theravāda Asia FRIDAY, January 26, 2018, 2018, 3-5 pm, UTSG, JHB 317 MEGAN BRYSON (University of Tennessee Knoxville) READING GROUP: Inviting the Yakṣa of Great Peace: Text and Image in the Dali-Kingdom -
A History of Legal and Moral Regulation of Temple Dance in India
Naveiñ Reet: Nordic Journal of Law and Social Research (NNJLSR) No.6 2015, pp. 131-148 Dancing Through Laws: A History of Legal and Moral Regulation of Temple Dance in India Stine Simonsen Puri Introduction In 1947, in the state of Tamil Nadu in South India, an Act was passed, “The Tamil Nadu Devadasis (Prevention of Dedication) Act,” which among other things banned the dancing of women in front of Hindu temples. The Act was to target prostitution among the so-called devadasis that were working as performers within and beyond Hindu temples, and who, according to custom also were ritually married or dedicated to temple gods. The Act was the culmination of decades of public and legal debates centred on devadasis, who had come to symbolize what was considered a degenerated position of women within Hindu society. Concurrent with this debate, the dance of the devadasis which had developed through centuries was revived and reconfigured among the Indian upper class; and eventually declared one of Indian national dances, called bharatanatyam (which can translate as Indian dance). Today, while parts of the devadasi tradition have been banned, bharatanatyam is a popular activity for young girls and women among the urban middle and upper classes in all parts of India. The aim of this article is to examine moral boundaries tied to the female moving body in India. I do so by looking into the ways in which the regulation of a certain kind of dancers has framed the moral boundaries for contemporary young bharatanatyam dancers. A focus on legal and moral interventions in dance highlights the contested role of the female body in terms of gender roles, religious ideology, and moral economy. -
Global Religious Traditions, 1760-1922
Global Religious Traditions, 1760-1922 Title Author Year Published Language A Brief History of Early Chinese Philosophy Suzuki, Daisetz Teitaro; 1870-1966. 1914 English A Brief History of the Indian Peoples Hunter, William Wilson; Sir; 1840-1900. 1903 English A Buddhist Manual of Psychological Ethics of the Fourth Century B.C: Being a Translation, Now Made for the English First Time, From the Original Pali, of the First Book in the Abhidhamma Pitaka, Entitled Dhamma-Sangani (Compendium of States or Phenomena) Micro.. 1900 A Call of Attention to the Behaists or Babists of America Stenstrand, August J. 1907 English A Catalogue of the Chinese Translation of the Buddhist Tripitìaka, the Sacred Canon of the Buddhists in Nanjio, Bunyiu; 1849-1927. English China and Japan 1883 A Catechism of the Shaiva Religion SabhaÌ„pati MudaliyaÌ„r. 1863 English A Catena of Buddhist Scriptures From the Chinese Beal, Samuel; 1825-1889. 1871 English A Century of Dishonor: A Sketch of the United States Government's Dealings With Some of the Indian Tribes Jackson, Helen Hunt; 1830-1885. English 1889 A Classical Dictionary of Hindu Mythology and Religion, Geography, History, and Literature Dowson, John; 1820-1881. English 1891 A Collection of Esoteric Writings of T. Subba Row Subba Row, Tiruvalum; 1856-1890. 1895 English A Commentary on the Five Classics: Adapted to Modern Times, for Use in Christian Schools and Colleges Woods, Henry M. Chinese 1917 A Commentary on the Four Books: Adapted to Modern Times; Prepared Especially for Use in Christian Woods, Henry McKee; 1857-1943. Chinese Schools and Colleges 1914 A Descriptive Catalogue of Sanskrit Mss. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita