DOCSLIB.ORG

Impact Factor: 3.958/ICV: 4.10 68 CONCEPT of CONJUGATION

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Impact Factor: 3.958/ICV: 4.10 68 CONCEPT of CONJUGATION Impact factor: 3.958/ICV: 4.10 68 Pharma Science Monitor 8(4), Oct-Dec 2017 PHARMA SCIENCE MONITOR AN INTERNATIONAL JOURNAL OF PHARMACEUTICAL SCIENCES Journal home page: http://www.pharmasm.com CONCEPT OF CONJUGATION AND CONFIGURATION OF MAHABHUTAS Bharat L. Bhadiyadra1*, R. R. Dwivedi2, Hitesh A. Vyas3, A. S. Baghel4 1Ph D Scholar, Basic Principles Department, IPGT & RA, Jamnagar, Gujarat, India 2Ex-Professor & Head, Basic Principles Department, IPGT & RA,Gujarat Ayurved University Jamnagar, Gujarat, India 3Associate Professor, Basic Principles Department, IPGT & RA,Gujarat Ayurved University Jamnagar, Gujarat, India 4Associate Professor, Basic Principles Department, IPGT & RA,Gujarat Ayurved University Jamnagar, Gujarat, India ABSTRACT The science of Health, Ayurveda has its own fundamental principles on which all the aspect of health at physical, physiological, psychological & spiritual activity depends. Among all the Basic principles, the Panchabhautika Siddhanta is the scientific base of Ayurveda as Acharya Sushruta quoted, that there is no need to think beyond Panchamahabhutas while treating patients. As per Acharya Charaka, whatever & whichever (Bhavas) existing in this universe are Panchabhautika. The Panchamahabhutas are gross manifestation of the universe and here everything is Panchabhautika though it is different from each other, reason behind it is that their Panchabhautika conjugation & configuration either as quality, quantity or as per arrangement of molecules is different. Here an effort made to elaborate this concept of conjugation and configuration of Mahabhutas. KEYWORDS: Panchamahabhuta, Conjugation, Configuration. INTRODUCTION In present era, every science progresses on its own Siddhantas by adding new concepts & their application in science, using new techniques & advance technology. Every medical science has an aim to provide a good health to the human beings. Now a day new technologies are growing more and more but on the same pattern the health problems are day by day increasing too. Hence it becomes mandatory for the Ayurveda to play here its role as preventive, promotive & curative aspect as oath of this science is[1], The science of Health, Ayurveda also has its own fundamental principles on which all the status of health at physical, physiological, psychological & spiritual activity depends. Among its all the Basic principles, the Panchabhautika Siddhanta is the scientific base of Ayurveda as Acharya Sushruta quoted, that there is no need to think beyond Panchamahabhutas while treating patients[2]. As per Acharya Charaka, whatever & whichever (Bhavas) existing in this universe are Panchabhautika. All the matters existing in this universe are Pancabhautika. Bharat et al. / Pharma Science Monitor 8(4), Oct-Dec 2017, 68-78 Impact factor: 3.958/ICV: 4.10 69 Panchamahabhutas are at the juncture of the subtle to the more gross manifestation of the universe[3]. Here everything is Panchabhautika though it is different from each other, reason behind it is that their Panchabhautika conjugation & configuration either as quality, quantity or as per arrangement of molecules is different. Eg. In chemistry & mathematics different permutation & combinations takes place at molecular & figures level in their specific placement respectively. Aims and objective To elaborate and discuss the concept of conjugation & configuration of Mahabhuta. Materials and Methods Comprehensive review of relevant Ayurvedic and modern literature, previous works, journals and Internet carried out in the light of plan of study. Conceptual study All the matters existing in this universe are Pancabhautika[4]. Panchamahabhutas are at the juncture of the subtle to the more gross manifestation of the universe. The rationale of anything and everything which cannot be explained by Tridodhasha can be very well interpreted by Pancamahabhuta Siddhanta. Pharmacodynamics and pharmacokinetics of Dravya depends on its Panchabhautika conjugation and configuration. Here conjugation means joining or union or mixing. Configuration means the relative arrangement or placement of basic constituents of the substances. To understand the concept of origin of Dravya as a whole, one has to go to its base. So it is mandatory for us to know the things (Karya Dravya) which we are using in our practice, from where they are originated. When describing the evolution of the universe different theories were postulated by the different schools of thought. These theories can be summarized as follows- 1. Evolution of Mahabhutas 2. Formation of Panchabhautika Drayva or (Conjugation & configuration of Mahabhutas) 1. Evolution of Mahabhutas: Evolution of Mahabhutas takes place in following stages: 1st Stage -- Evolution of Panchatanmatra To understand the evolution of Mahabhutas, one first have to know the evolution of basic units of Mahabhutas i.e. Tanmatra . Tanmatra is a subtle quantum of Mahabhuta category having a specific energy or mass. Philosophical sciences defined them as having a material form and not divisible further. Tanmatras evolved in following order, Bharat et al. / Pharma Science Monitor 8(4), Oct-Dec 2017, 68-78 Impact factor: 3.958/ICV: 4.10 70 Avyakta Mahat Ahamkara Satva Rajas Tamas 11 Indriyas 5 Tanmatras Shabda Sparsha Rupa Rasa Gandha Tanmatra Tanmatra Tanmatra Tanmatra Tanmatra In short, evolution of Pancha Tanmatra from the Bhutadi Ahamkara is as follows[5] Bhutadi Ahamkara Shabda Tanmatra Akasha Sparsha Tanmatra Vayu Rupa Tanmatra Agni Rasa Tanmatra Jala Gandha Tanmatra Pruthvi 2nd Stage – Samyoga of Tanmatras – The Tanmatras of each Mahabhutas formed in order of evolution, clog together in a loose surface bonding to form Sukshma Bhutas. Same was described by Vaishesikas in form of formation of Dvayanuka, Trasarenu etc. Bharat et al. / Pharma Science Monitor 8(4), Oct-Dec 2017, 68-78 Impact factor: 3.958/ICV: 4.10 71 3rd Stage -- Bhutantaranupravesha (Imitative Pervasion) -- In this process, Sukshma Bhutas undergo some reactions to form the Mahabhutas. There is invasion of the Paramanus from Akasha Mahabhuta to Pruthvi Mahabhuta in a sequential order as Maharshi Charaka describes, So finally Pruthvi Mahabhuta possesses all the five Gunas [6]. Shabda Tanmatra Akasha Unitanmatric Akasha Shabda Tanmatra Akasha + Sparsha Tanmatra Vayu Bitanmatric Vayu Bitanmatric Vayu + Rupa Tanmatra Agni Tritanmatric Agni Tritanmatric Agni+ Rasa Tanmatra Jala Tetratanmatric Apa Tetratanmatric Apa + Gandha Tanmatra Pruthvi Pentatanmatric Pruthvi Acharya Sushruta also supports this, From the above process it is clear that only Pruthvi Mahabhuta have the fractions of all Sukshma Bhutas so Pruthvi Mahabhuta alone is gross and stable. Other four Mahabhutas don’t have enough Murtatva to stand without the combination of Pruthvi Mahabhuta[7]. 2. Formation of Panchabhautika Drayva (Conjugation & configuration of Mahabhutas) : Mahabhutas formed by the process of Anyonyanupravesha undergo various physical & chemical reactions to form different Panchabhautika Dravyas having different permutation and combinations of Mahabhutas. These physicochemical reactions are called as conjugation and configuration of Mahabhutas. Thus the process of formation of Panchabhautika Drayva is, Tanmatra Sukshma Bhutas Mahabhuta Panchabhautika Dravya CONJUGATION OF MAHABHUTAS -- It means the Samyoga of Pancha Mahabhutas, which is responsible for the formation of Dravyas. How it exactly happens, is not clearly mentioned in classics, but the term Panchikarana can be taken here for explanation. Panchikarana -- The process, by which the Mahabhutas so formed, by the Bhutantaranupravesha of Tanmatra, undergo specific procedures of conjugation to form the manifested Panchabhautika Drayvas of the universe around us, is called as Pancikarana. It is the Panchikarana which is responsible for the manifestation of the Gunas of all Mahabhutas in the Dravya. Bharat et al. / Pharma Science Monitor 8(4), Oct-Dec 2017, 68-78 Impact factor: 3.958/ICV: 4.10 72 The word Panchikarana as such is not mentioned in the classical texts. Samhitakaras and the Tikakaras have not explained much about the reactions taking place in between Mahabhutas. Moreover Acharya Chakrapani says that, these reactions of Mahabhutas (Mahabhuta Sannivesha) takes place due to some unknown force i.e. Adrusta[8]. This terminology and the process behind Panchikarana though found in Paingal Upanishada, but was first conceptualized by Shankaracharya, in his book ‘Pancikarana’, and still elaborated in its commentary, written by Sureshwaracharya[9]. Process of Panchikarana by Vedanta[10]: i) Each molecule of Mahabhutas, formed in the reaction of Bhutantaranupravesha divides into two parts. These parts may not be always equal. ii) The first part of division again divides into four parts; these 4 parts also may not be necessarily in equal proportions. Thus it can be said that all Dravyas formed by the Panchikarana of Mahabhutas have fractions of all the five Mahabhutas, but the proportion or quantity of different Mahabhutas is different in all Dravyas, causing change in properties from one-another[11]. It can be called as Tara-Tamata of Mahabhutas in different Dravyas, which is also explained in case of Doshas and Rasas also. Though all Dravyas possess all the six Rasa, but due to different proportion 63 types of combination are given[12]. Similarly in case of Vikaras also, though all the Rogas are caused by three Doshas but due to their Tara-Tamata and Samyoga vaishistya, 62 types of combinations are described[13]. Even after this, it is again said
Load more

Recommended publications
  • Akasha (Space) and Shabda (Sound): Vedic and Acoustical Perspectives
    1 Akasha (Space) and Shabda (Sound): Vedic and Acoustical perspectives M.G. Prasad Department of Mechanical Engineering Stevens Institute of Technology Hoboken, New Jersey [email protected] Abstract A sequential ordering of five elements on their decreasing subtlety, namely space, air fire, water and earth is stated by Narayanopanishat in Atharva Veda. This statement is examined from an acoustical point of view. The space as an element (bhuta) is qualified by sound as its descriptor (tanmatra). The relation between space and sound and their subtle nature in reference to senses of perception will be presented. The placement of space as the first element and sound as its only property will be discussed in a scientific perspective. Introduction The five elements and their properties are referred to in various places in the Vedic literature. An element is the substance (dravya) which has an associated property (of qualities) termed as guna. The substance-property (or dravya- guna) relationship is very important in dealing with human perception and its nature through the five senses. Several Upanishads and the darshana shastras have dealt with the topic of substance-property (see list of references at the end). The sequential ordering of the five elements is a fundamental issue when dealing with the role of five elements and their properties in the cosmological evolution of the universe. At the same time the order of the properties of elements is also fundamental issue when dealing with the perception of elements is also a through five senses. This paper focuses attention on the element-property (or dravya-guna) relation in reference to space as the element and sound as its property.
    [Show full text]
  • Is the 'Desire' Desirable
    IS THE ‘DESIRE’ DESIRABLE (SWAMI SHUDDHABODHANANDA SARASWATI) ……………Continued from previous issue Disciple: Yes guro, but if I am not impertinent, may I ask another question? Guru : Go ahead. Disciple: It is true that the desire is a produced entity whereas saguna-brahma or Isvara is the Creator. Therefore we are told that Bhagavan’s statement ‘I am kaama’ does not mean an equation in the form of ‘Isvara is equal to kaama’. But the sruti itself tells us in the form of an equation: ‘Sarvam Brahman’ (Everything is Brahman). Is there not a contradiction? Guru : My dear, both these statements are from two different standpoints. The statement from the Gita takes for granted the Isvara, jagat and everything that is there in it at the level of vyavahara to describe Isvara’s glories which are useful to mumukshus and devotees in their saadhanaa. But the sruti declarations such as sarvam Brahma’ is only to reveal the immanent (sarvavyapi) nature of Brahman as the basis (adhisthana) of the entire adhyasta jagat. The jagat has no independent existence apart from Brahman. Such sruti statements do not intend to confer the status of nirvikari (changeless) Brahman on the vikari (ever-changing) jagat. The samanadhikaranya (juxtaposition) ‘sarvam Brahma’ is used only for the sake of dissolving Creation (prapancha-pravilapanartham) (Br.Su.bh.1-3-1). The principle is: though the jagat is non-different (ananya)from Brahman on account of the cause-effect relation between the two, the true nature of jagat is Brahman but the true nature of Brahman is not jagat (Br.Su.bh.2-1-9).
    [Show full text]
  • Tantra: the Yoga of Sex
    Tantra: The Yoga Of Sex OMAR GARRISON $12.00/PHILOSOPHY (Canada: $16.00) Revealing the ancient secrets and rituals of Hindu wis­ dom, Tantra: The Yoga of Sex teaches modern readers how to gain the mental and physical control over their bodies that will enable them to extend the ecstasy of sexual union far beyond their former experience. Combining philosophical concepts with physical exer­ cises and instructions in mental concentration, Omar V. Garrison explains how to harness the power inherent in sex in order to achieve an elevated state of consciousness - the ultimate union of the spiritual with the sensual. A journey through the wisdom of the ages, as well as a guide to sensual pleasure, Tantra: The Yoga of Sex leads the way to the mystical marriage of God and man. "Never before have I examined a text that presents the sexual union of humans and the preliminary relationships leading up to that goal as lovingly, beautifully, and hopefully as Tantra: The Yoga of Sex. " WILLIAM S. KROGER, M.D. OMAR V. GARRISON is a distinguished foreign correspondent. He studied for holy orders in the Episcopal church before becoming fascinated with Hindu philosophy and Tantra, which he studied in India. Cover design by Barbara Basb ISBN 0-517-54948-4 TANTRA:The Yoga OF Sex OMAR V. GARRISON HARMONY BOOKS/NEW YORK Copyright © MCMLXIV by Omar V. Garrison All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher.
    [Show full text]
  • Brahma Sutra
    BRAHMA SUTRA CHAPTER 1 4th Pada 1st Adikaranam to 8th Adhikaranam Sutra 1 to 28 INDEX S. No. Topic Pages Topic No Sutra No introduction 1195 32 Anumanikadhikaranam : (Sutras 1-7) 32 a) Sutra 1 1196 32 107 b) Sutra 2 1210 32 108 c) Sutra 3 1213 32 109 d) Sutra 4 1224 32 110 e) Sutra 5 1230 32 111 f) Sutra 6 1232 32 112 g) Sutra 7 1241 32 113 33 Chamasadhikaranam : (Sutras 8-10) 33 a) Sutra 8 1245 33 114 b) Sutra 9 1257 33 115 c) Sutra 10 1263 33 116 [i] S. No. Topic Pages Topic No Sutra No 34 Sankhyopasangrahadhikaranam: (Sutras 11-13) 34 a) Sutra 11 1267 117 Sutra 12 1282 118 a) Sutra 13 1284 119 35 Karanatvadhikaranam : (Sutras 14-15) 35 a) Sutra 14 1288 35 120 b) Sutra 15 1294 35 121 36 Balakyadhikaranam : (Sutras 16-18) 36 a) Sutra 16 1308 36 122 b) Sutra 17 1313 36 123 c) Sutra 18 1329 36 124 37 Vakyanvayadhikaranam : (Sutras 19-22) 37 a) Sutra 19 1339 37 125 b) Sutra 20 1356 37 126 c) Sutra 21 1358 37 127 d) Sutra 22 1360 37 128 [ii] S. No. Topic Pages Topic No Sutra No 38 Prakrityadhikaranam : (Sutra 23-27) 38 a) Sutra 23 1371 38 129 b) Sutra 24 1384 38 130 c) Sutra 25 1386 38 131 d) Sutra 26 1389 38 132 e) Sutra 27 1395 38 133 39 Sarvavyakhyanadhikaranam : 39 a) Sutra 28 1400 39 134 Iiii] Lecture 125 General introduction to 4th Pada : • 1, 2, 3 Padas – Vedantic statements, all reveal Jagat Karanam Brahma as primary import of Shastra.
    [Show full text]
  • Consciousness Is Always T (Time) = 0
    Consciousness is Always t (time) = 0 By Jayant Kapatker E MAIL : JAYANT @ STAMINTERACTIVE . C O M T EL: 6 0 9 7509827 Consciousness is Always t (time) = 0 Over the past 9 years, I have been attending classes on Vedanta and Bhagavad Gita and have covered a wide range of Upanishads. My perspective towards what is around us has changed dramatically. My guru who teaches these classes has an engineering background and his style is rooted in logic and clarity. Since I also have an engineering background; I enjoyed this precise style. To get a better understanding of what was being taught; I started reading both Vedanta and related scientific books. The more I read, the more I began to think that Vedanta could help Science in getting a better understanding of the universe. In this paper I will try to cover ground in which I will try and integrate a few of Vedanta’s concepts with Science. This may be of interest to followers of both Vedanta and Science. Paper Objectives 1. Science has taught us that Time started with the Big Bang about 13.7 billion years ago. Scientists have found out how fast the Universe is expanding. Extrapolating this backwards, science has been able predict that the Universe began about 13.7 billion years ago. This is t= 0 for Science and Universal Clock started then. The Sun’s age of 4.7 billion years is in relation with this Universal Clock. In this article I would like to put forward a completely different perspective, I would like to show that it is NOT the Big Bang which is t=0 but the Consciousness within each and every human being where t=0.
    [Show full text]
  • Pancha Maha Bhutas (Earth-Water-Fire-Air-Sky)
    1 ESSENCE OF PANCHA MAHA BHUTAS (EARTH-WATER-FIRE-AIR-SKY) Compiled, composed and interpreted by V.D.N.Rao, former General Manager, India Trade Promotion Organisation, Pragati Maidan, New Delhi, Ministry of Commerce, Govt. of India, now at Chennai. Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers -Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu - Dharma Bindu - Shiva Sahasra Lingarchana-Essence of Paraashara Smriti Essence of Pradhana Tirtha Mahima Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda-Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‗Upanishad Saaraamsa‘ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata- Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities Essence of Manu Smriti- Quintessence of Manu Smriti- Essence of Paramartha Saara; Essence of Pratyaksha Bhaskra; Essence of Maha Narayanopashid; Essence of Maitri Upanishad Essence of Vidya-Vigjnaana-Vaak Devi; Essence of Bhagya -Bhogya-Yogyata Lakshmi Essence of Soundarya Lahari*- Essence of Popular Stotras*- Essence of Pratyaksha Chandra*- Essence of Pancha Bhutas* Note: All the above Scriptures already released on www.
    [Show full text]
  • Sri Adi Shankaracharya
    Sri Adi Shankaracharya The permanent charm of the name of Sri Shankara Bhagavatpada, the founder of the Sringeri Mutt, lies undoubtedly in the Advaita philosophy he propounded. It is based on the Upanishads and augmented by his incomparable commentaries. He wrote for every one and for all time. The principles, which he formulated, systematized, preached and wrote about, know no limitations of time and place. It cannot be denied that such relics of personal history as still survive of the great Acharya have their own value. It kindles our imagination to visualise him in flesh and blood. It establishes a certain personal rapport instead of a vague conception as an unknown figure of the past. Shankara Vijayas To those who are fortunate to study his valuable works, devotion and gratitude swell up spontaneously in their hearts. His flowing language, his lucid style, his stern logic, his balanced expression, his fearless exposition, his unshakable faith in the Vedas, and other manifold qualities of his works convey an idea of his greatness that no story can adequately convey. To those who are denied the immeasurable happiness of tasting the sweetness of his works, the stories of his earthly life do convey a glimpse of his many-sided personality. Of the chief incidents in his life, there is not much variation among the several accounts entitled 'Shankara Vijayas'. Sri Shankara was born of Shivaguru and Aryamba at Kaladi in Kerala. He lost his father in the third year. He received Gayatri initiation in his fifth year. He made rapid strides in the acquisition of knowledge.
    [Show full text]
  • Universal Journal of Pharmacy ISSN 2320-303X Take Research to New Heights
    Nagaraj Kamat h et.al . UJP 2020, 09 (03 ): Page 11-13 www.ujponline.com Review Article Universal Journal of Pharmacy ISSN 2320-303X Take Research to New Heights PHYSIOLOGY OF MICTURITION – A PANCHABHOUTHIK UNDERSTANDING Kamath Nagaraj 1* , Patel Yashesh 2, Desai Komal 2 1Asst.Professor, Department of Kriya Shareera, Sri Dharmasthala Manjunatheshwara College of Ayurveda & Hospital, Hassan, Karnataka, India 2Asst.Professor, Department of Kriya Shareera, Shree RMD Ayurvedic College & Hospital, Valsad, Gujarat, India Received 22-04-2020; Revised 20-05-2020; Accepted 18-06-2020 ABSTRACT The body is described as the modified form of Mahabhutas hence the description of the identity of the individual & the universe relates to Mahabhutic composition only. The multitudes of the human features are ascribed to the proportion of different Bhutas each of different nature. The major function of Prithvi Mahabhuta is it improves the size by solidifying the body parts, Jala Mahabhuta confluences the body tissues, Agni Mahabhuta is responsible for metabolic activities, Vayu Mahabhuta divides and differentiates the cell and tissues, Akasha Mahabhuta increases the quantity by forming cavities. The solid and tough structures like organs and at microscopic level and other cellular components are the attributes of Prithvi Mahabhuta . The liquid portion present inside the systems i.e. intracellular fluid, secretions from structures which helps in lubrication & moistening, urine volume which is the triggering factor for reflex can be considered as the attributes of Jala Mahabhuta . The Agni Mahabhhuta can be considered as neurotransmitters that are secreted for the initiation & continuation of micturition process. The process of movement of urine from urinary bladder to exterior, systemic control of micturition, transmission of nerve impulse & urine can be considered as the function because of Vayu Mahabhuta since the function of Vayu Mahabhuta is differentiation & movement.
    [Show full text]
  • Tattva Bodha
    || iɨuÉoÉÉåkÉÈ || TATTVA BODHA Basic Vedanta Terms & Definitions “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 02 Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11 Viveka Choodamani 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities.
    [Show full text]
  • Critical Appraisal of Panchamahabhuta Siddhant
    Review Article International Ayurvedic Medical Journal ISSN:2320 5091 CRITICAL APPRAISAL OF PANCHAMAHABHUTA SIDDHANT Dinesh Prakash Todkari1, G.S.Lavekar2 1Lecturer, Dept of Samhita Sidhant, Dhanwantari Ayurved College,Udgir, Maharashtra, India 2Former DG, CCRAS- AYUSH, Ministry of Health & F.W. Govt. Of India, New Delhi, India ABSTRACT For true exploration and validation of Ayurveda in all its aspects, scientific inputs should conform to Ayurveda’s basic principles and philosophy. Till date so many studies have been done for elaboration of fundamental principles like Tridosha, Dhatu, Strotas, Agni, Oja, Ama etc. No any rewarding work has been done on Panchamahabhuta siddhant and it is a still stalemate for us. In this perception present attempt is enlightened on clinical application and its importance in Ayurveda. Here emphasis has been given on evolution of Panchamahabhuta, its relation with other fundamentals like Dosha (humours), Rasa (tastes), garbhotpatti (embryonic development), Diagnostic methods and samskar (biotransforma- tion). So on the basis of thorough knowledge and understanding of Panchamahabhut siddhant one can take an account of the causative factors for the imbalance of doshas and thereby discover the solution for the treatment. Detail literature reviewed regarding Panchamahabhuta theory in the form of dissertation, thesis, review articles, internet sources, modern concepts, souvenirs and these are used as material for present conceptual study. Panchamahabhutas are important components of the body both for physiological functions and in the pathogenesis of disease. Hence sincere trial by author to elaborate the concept of Panchamahabhuta in a systemic manner is done. It is very much essential for a good physi- cian to develop with this concept to make the basic things more clear and strong.
    [Show full text]
  • The Philosophy of the Upanisads
    The Philosophy Of The Upanisads K.R.Paramahamsa. 1 2 Table of Contents Page No Preface 9 1. The Background of Upanisadic Speculation 11 The Significance of the Study of the Upanisads 11 The Upanisads and the Rigveda 13 The Upanisads and the Atharvaveda 14 The Upanisads and the Brahmanas 15 Meaning of Revelation 17 2. Chronology of the Upanisads – Their Basic Content 19 Meaning of the Word Upanisad 19 Early and Later Upanisads 20 Main contents of the Upanisads 21 The Brhadaaranyaka Upanisad The Chhaandogya Upanisad The Isa Upanisad The Kena Upanisad The Aitareya Upanisad The Taittiriya Upanisad The Kaushitaki Upanisad The Katha Upanisad The Mundaka Upanisad The Svetaasvatara Upanisad The Prasna Upanisad The Maitri Upanisad The Maandukya Upanisad The Problems of the Upanisadic Philosophy 35 3. The Methods of the Upanisadic Philosophy 36 The Enigmatic Method 36 The Aphoristic Method 37 The Etymological Method 38 The Mythical Method 39 The Analogical Method 40 The Dialectic Method 41 The Synthetic Method 42 The Mono-logic Method 43 The Ad-hoc Method 44 The Regressive Method 45 The Poetry of the Upanisads 46 4. The Philosophers of the Upanisads and their Temporal Environment 48 3 The Mystical Philosophers 48 The Cosmological Philosophers 50 The Psychological Philosophers 51 The Metaphysical Philosophers 53 Saandilya Dadhyach Sanatkumaara Aaruni Yaajnavalkya Social Conditions of the Upanisadic Philosophers 58 Caste System Asrama System Position of Women The Relation of the Brahmins and Kshatriyas 5. The Development of Upanisadic Cosmogony 61
    [Show full text]
  • Vedanta-Sara
    uÉåSÉliÉxÉÉU VEDANTA-SARA Advanced Vedanta Terms & Definitions “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 22 Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11 Viveka Choodamani 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge A NOTE ABOUT SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities.
    [Show full text]