Conflict Management in Hinduism
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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 .................................................................................. -
DIMENSIONS of GOOD and EVIL the Moral Universe and Vaiñëava Philosophy by Suhotra Swami
DIMENSIONS OF GOOD AND EVIL The Moral Universe and Vaiñëava Philosophy by Suhotra Swami nétir asmi jigéñatäm “Of those who seek victory I am morality.” ( Bhagavad-gétä 10.38) INTRODUCTION We experience ourselves subject to conditions imposed by nature. We experience ourselves subject to laws, natural and man-made, that govern our interaction with other living entities. Finally we experience ourselves subject to the disposition of our bodies and minds. In short, matter shapes life into these three dimensions of experience, which in Sanskrit are termed ädhidaivika, ädhibhautika and ädhyätmika. Western philosophy calls them the macrocosm, mesocosm and microcosm. The first is the vast, all-enveloping natural universe. The second is the “middle” ( meso ) universe of our relations with other sentient beings. The third is a private universe known inwardly by each individual. The Vedic teachings point to a transcendental dimension experienced by the soul liberated from the powers of matter. But were it not for our values, what sense could we make of these dimensions of experience? Experience is but a moment-by-moment presentment of choices in the world and in ourselves. In making choices, we rely on our values. In this book I propose five dimensions of value. 1 The first is the dimension of sensory value. This is "the school of hard knocks." Once as a boy I put my hand into the back of a radio and received a shock. After that, I was leery of handling electronic equipment. We might call the experience of an electric shock "a matter of fact." Within the dimension of sensory value we also experience ”matters of taste"--for example, that I prefer strawberries over gooseberries. -
Book Only Cd Ou160053>
TEXT PROBLEM WITHIN THE BOOK ONLY CD OU160053> Vedant series. Book No. 9. English aeries (I) \\ A hand book of Sri Madhwacfaar^a's POORNA-BRAHMA PH I LOSOPHY by Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM) Publishers : NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly ) Price : Superior : 7 Rs. 111954 Ordinary: 6 Rs. (No postage} Publishers: Nu-va-Jeevan Granth Bhandar Dharwar, (Bombay) Printer : Sri, S. N. Kurdi, Sri Saraswati Printing Press, Dharwar. ,-}// rights reserved by the author. To Poorna-Brahma Dasa; Sri Sri : Sri Madhwacharya ( Courtesy 1 he title of my book is rather misleading for though the main theme of the book is Madhwa philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is use- ful for all those who are interested in such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great Teachers,- Sri Shankara, Sri Ramanuja and Sri Madhwa,- is so far practically unknown to the English-reading public of India. This is, therefore the first attempt to present his philosophy to the wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I have tried to place before the readers both these aspects. I have re-assessed the values of Madhwa and other philosophies, and have tried to find out also the greatest common factor,-an angle of vision which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old things in a new way. -
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. -
Issues in Indian Philosophy and Its History
4 ISSUESININDIAN PHILOSOPHY AND ITS HISTORY 4.1 DOXOGRAPHY AND CATEGORIZATION Gerdi Gerschheimer Les Six doctrines de spéculation (ṣaṭtarkī) Sur la catégorisation variable des systèmes philosophiques dans lInde classique* ayam eva tarkasyālaņkāro yad apratişţhitatvaņ nāma (Śaģkaraad Brahmasūtra II.1.11, cité par W. Halbfass, India and Europe, p. 280) Les sixaines de darśana During the last centuries, the six-fold group of Vaiśeşika, Nyāya, Sāņkhya, Yoga, Mīmāņ- sā, and Vedānta ( ) hasgained increasing recognition in presentations of Indian philosophy, and this scheme of the systems is generally accepted today.1 Cest en effet cette liste de sys- tèmes philosophiques (darśana) quévoque le plus souvent, pour lindianiste, le terme şađ- darśana. Il est cependant bien connu, également, que le regroupement sous cette étiquette de ces six systèmes brahmaniques orthodoxes est relativement récent, sans doute postérieur au XIIe siècle;2 un survol de la littérature doxographique sanskrite fait apparaître quil nest du reste pas le plus fréquent parmi les configurations censées comprendre lensemble des sys- tèmes.3 La plupart des doxographies incluent en effet des descriptions des trois grands sys- tèmes non brahmaniques, cest-à-dire le matérialisme,4 le bouddhisme et le jaïnisme. Le Yoga en tant que tel et le Vedānta,par contre, sont souvent absents de la liste des systèmes, en particulier avant les XIIIe-XIVe siècles. Il nen reste pas moins que les darśana sont souvent considérés comme étant au nombre de six, quelle quen soit la liste. La prégnance de cette association, qui apparaît dès la première doxographie, le fameux Şađdarśanasamuccaya (Compendium des six systèmes) du jaina Haribhadra (VIIIe s. -
Henri Le Saux)
THE CHURCH OF ABHISHIKTÅNANDA (HENRI LE SAUX) A Thesis Submitted to the University of Stirling for the Degree of Master of Philosophy in the Faculty of Human Sciences April 2009 Enrico Beltramini Religious Studies 1 TABLE OF CONTENTS ABSTRACT .................................................................................................................................................................. 6 DECLARATION AND COPYRIGHT ......................................................................................................................... 7 Declaration .................................................................................................................................................................... 7 Copyright ....................................................................................................................................................................... 7 PREFACE ACKNOWLEDGEMENTS AND DEDICATION ..................................................................................... 8 INTRODUCTION ......................................................................................................................................................... 9 Introduction ................................................................................................................................................................... 9 Interreligious Dialogue or Intercultural Dialogue ...................................................................................................... 10 Henri Le Saux -
Chicago Calling
1. Sri Ramakrishna’s home at Kamarpukur with Shiva Temple 8. Sri Ramakrishna’s room 2. Sri Ramakrishna’s room at Cossipore at Kamarpukur CHICAGO CALLING 7. Sri Ramakrishna’s room and 3. Sri Ramakrishna’s room Nahabat, Sri Sarada Devi’s room, at Dakshineshwar at Dashineshwar A Spiritual & Cultural Quarterly eZine of Vivekananda Vedanta Society of Chicago No. 13, 2017 6. Panchavati at Dashineshwar 4. Sri Ramakrishna’s room at Dakshineshwar (view from the temple side) 5. Dakshineshwar Temple: An Illustration Table of Contents Pag e EDITORIAL 3 SWAMI VIVEKANANDA’S INSPIRED TEACHINGS 5 SWAMI KRIPAMAYANANDA SWAMI VIVEKANANDA ON COURAGE 7 SWAMI TYAGANANDA ARISE, AWAKE AND STOP NOT 10 MAHAVAKYAS 11 SWAMI ISHATMANANDA INTRODUCTION TO THE COVER PAGE 15 ADVERTISEMENTS 17 Editor: Swami Ishatmananda Vivekananda Vedanta Society of Chicago 14630 Lemont Road, Homer Glen. 60491 email: [email protected] chicagovedanta.org ©Copyright: Minister-in-Charge Vivekananda Vedanta Society of Chicago NO 13. 2017 Chicago Calling 2 On February 28, 2017 millions of people all Avatara is a reservoir of great spiritual power. over the world celebrated the 182nd Tithi Puja (Birth Anniversary) of Bhagavan Sri Ramakrishna. Sri Ramakrishna showed through his life how to inculcate the divinity already in every human Hindus believe and the scriptures support the being. His boyhood was full of mystical idea that every time the culture and religion of experiences. The whole of his youth was spent in India (Bharat-Varsha) face the danger of being various spiritual practices. The intensity and overpowered by hostile forces the Supreme Being diversity of his practices have no parallel in the takes form and ascends to earth to save them. -
Significant Persons/Founders
Significant Persons/ Founders Historical Figures Aksapada Gautama (600 BCE): Aksapada Gautama is believed to be, at the very least, the principal author of Nyaya Sutras, the foundational text of the Nyaya school of Hindu philosophy. Nyaya comprises both philosophical and religious practices. Its ultimate concern is to bring an end to human suffering, which results from ignorance of reality. Liberation is brought about through right knowledge. Nyaya is thus concerned with the means of right knowledge and right action. The date when the text was composed as well as the biography of its author are uncertain. Estimates vary significantly ranging from between 6th-century BCE to 2nd-century BCE. As well, it is believed that the Nyaya Sutras may have been written by more than one author, and perhaps over a long period of time. A sutra is a Sanskrit word that means “string, thread,” and is a condensed manual of knowledge of a specific field or school of thought. Each sutra is written in the form of a short rule, like a theorem summarized into few words or syllables, around which the teachings of any field of knowledge can be woven. The Nyaya Sutras text consists of five books of two chapters each, with a cumulative total of 528 sutras about rules of reason, logic, knowledge, and metaphysics. Kanada (6th Century BCE to 2nd Century BCE): Kanada (also known as Kashyapa, Uluka, Kananda, and Kanabhuk) founded the Vaisheshika school of Hindu philosophy. The Vaisheshika system holds that the smallest, indivisible, indestructible part of the world is an atom (anu). -
343 Indian Religions
Book Reviews / Numen 55 (2008) 340–359 343 Indian Religions: Renaissance and Renewal. Edited by Anna S. King. London: Equinox, 2006, xix and 412 pp. Cost (in the United States): $90. ISBN 978- 1-84553-169-0. Th e eighteen articles in this volume grew from papers delivered at the 2006 Spalding Symposium on Indian Religions. Th e Symposium featured both newer and more advanced scholars who presented papers on a variety of topics and traditions of India (but especially Hinduism and Buddhism). Th e volume is only lightly edited, and retains the inconsistencies of citation style, translit- eration (e.g., Śaṃkara, Śankara, Śaṅkara, and Shankara all appear), and termi- nology (e.g., “Hinayana” versus “Th eravada”) one would expect in a collection of conference papers. Moreover, the Spalding Symposia are not generally ori- ented around a specific theme, and though there is some implicit conversation between and among the various articles in this volume, as a whole it lacks the cohesion of collections with more focused themes, having instead, as King puts it in her introduction, “the character of a scholarly journal” (xii). Th ere- fore, while the volume’s value is occasionally greater than the sum of its parts, it is not significantly so. Th at is not to say, however, that there are not some rather impressive and provocative parts. Indian Religions is divided into four sections. Klaus Klostermaier opens the first section, “Challenging Paradigms” with an article entitled “Hinduism — Hindutva — Hindu Dharma.” In this article, which King’s introduction sug- gests “undoubtedly evoked the most passionate, and even hostile, responses” (xii), Klostermaier argues that the true Hindu Renaissance (usually associated with the nineteenth and early twentieth centuries) is happening right now through the work of the Sangh Parivar and other exponents of Hindutva ide- ologies. -
Nyaya-Vaisheshika: the Indian Tradition of Physics
Nyaya-Vaisheshika: The Indian Tradition of Physics Roopa Hulikal Narayan 1 Introduction This paper is the first in a series on the Indian tradition of physics that while summarizing the earlier review by Kak [1], [2] will set the stage for a more comprehensive analysis to follow in later papers. In ancient India, the schools of Nyaya and Vaisheshika focused on logic and atomic approach to matter. In this paper, the idea of atomicity and other physical ideas given in Vaisheshika are reviewed in light of the central role the observer plays in Indian thought. We provide introduction to ideas that are described in greater detail in Potter’s text [10], where the focus is not on physical ideas but rather on philosophy. The Rigveda, the oldest of the Vedic texts of India, generally assigned to the early second millennium BC or earlier, is seen within the Indian tradition as the source of its approach to reality. The Vedic sages recognized a binding unity among all that constitutes this universe. They made an attempt to reflect this pattern of interdependence among the entities of the universe including the very structure of universe itself. This may be seen in the structure and symbolic purpose of Vedic altars, approach to language, and so on [3],[4],[5]. The observer or the experiencing subject was given a privileged state in physical thought [6-10]. By the end of nineteenth century, the place of the observer also became a part of the mainstream discourse of academic physics and psychology in the consideration of the dichotomous issues of order and disorder. -
Historical Continuity and Colonial Disruption
8 Historical Continuity and Colonial Disruption major cause of the distortions discussed in the foregoing chapters A has been the lack of adequate study of early texts and pre-colonial Indian thinkers. Such a study would show that there has been a historical continuity of thought along with vibrant debate, controversy and innovation. A recent book by Jonardan Ganeri, the Lost Age of Reason: Philosophy in Early Modern India 1450-1700, shows this vibrant flow of Indian thought prior to colonial times, and demonstrates India’s own variety of modernity, which included the use of logic and reasoning. Ganeri draws on historical sources to show the contentious nature of Indian discourse. He argues that it did not freeze or reify, and that such discourse was established well before colonialism. This chapter will show the following: • There has been a notion of integral unity deeply ingrained in the various Indian texts from the earliest times, even when they 153 154 Indra’s Net offer diverse perspectives. Indian thought prior to colonialism exhibited both continuity and change. A consolidation into what we now call ‘Hinduism’ took place prior to colonialism. • Colonial Indology was driven by Europe’s internal quest to digest Sanskrit and its texts into European history without contradicting Christian monotheism. Indologists thus selectively appropriated whatever Indian ideas fitted into their own narratives and rejected what did not. This intervention disrupted the historical continuity of Indian thought and positioned Indologists as the ‘pioneers’. • Postmodernist thought in many ways continues this digestion and disruption even though its stated purpose is exactly the opposite. -
Shankara: a Hindu Revivalist Or a Crypto-Buddhist?
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 12-4-2006 Shankara: A Hindu Revivalist or a Crypto-Buddhist? Kencho Tenzin Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Tenzin, Kencho, "Shankara: A Hindu Revivalist or a Crypto-Buddhist?." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_theses/4 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. SHANKARA: A HINDU REVIVALIST OR A CRYPTO BUDDHIST? by KENCHO TENZIN Under The Direction of Kathryn McClymond ABSTRACT Shankara, the great Indian thinker, was known as the accurate expounder of the Upanishads. He is seen as a towering figure in the history of Indian philosophy and is credited with restoring the teachings of the Vedas to their pristine form. However, there are others who do not see such contributions from Shankara. They criticize his philosophy by calling it “crypto-Buddhism.” It is his unique philosophy of Advaita Vedanta that puts him at odds with other Hindu orthodox schools. Ironically, he is also criticized by Buddhists as a “born enemy of Buddhism” due to his relentless attacks on their tradition. This thesis, therefore, probes the question of how Shankara should best be regarded, “a Hindu Revivalist or a Crypto-Buddhist?” To address this question, this thesis reviews the historical setting for Shakara’s work, the state of Indian philosophy as a dynamic conversation involving Hindu and Buddhist thinkers, and finally Shankara’s intellectual genealogy.