Sample Questions for the Department of Philosophy Set 1
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• to Familiarize the Students with the Sources of Knowledge ( Pramanas) from Eastern and Western Perspectives. • to Encourag
1 UNIT 1 PRAMANAS – I 1.0 OBJECTIVES • To familiarize the students with the sources of knowledge (Pramanas) from Eastern and Western perspectives. • To encourage them to explore the various issues connected to perception. 1.1 INTRODUCTION After asking , “Can I know?” the next question is obviously “How do I know?” or the sources of knowledge. Obviously the external world is the primary source of our knowledge, which does not rule out the role of the knower. This complex issue of how we come to know has been treated insightfully and comprehensively in Western Philosophy. Indian Philosophy speaks of the sources of knowledge (or Pramanas), which are meant by which we can come to know and to know what. We shall, however, overlook the controversy in Indian philosophy regarding their number, whether one could them as one (as in Carvakas), two (as in Buddhism and Vaisesika), three (as in Samkhya), four (as in Nyaya), five (as in Mimamsa), six (as in Vedanta and Kumarila’s Mimamsa, etc., upto no less than ten. Whether a way of arriving at knowledge is to be considered genuine or not is certainly not an idle question, but whether such a way is implied in another way is, according to us, not so important. Many schools differ from others regarding the number of such ways sometimes because they do not consider certain ways to be genuine, but, often times, because they consider certain ways to be implied in others and therefore not independent sources of knowledge. We shall consider only those ways which both in the West and in the East are consider to be really important. -
2018-19 Eastern Classics Reading List, St. John's College
______________________________________________________FALL WEEK ONE • Confucius, Analects, #1-7 Any translation carried by the College Bookstore is fine, but please avoid non-scholarly translations available elsewhere. (If you use the Edward Slingerland the reading is pp. 1 – 77, but please skip the commentary, both Ancient and Modern). • Confucius, Analects #8-13 (Slingerland, pp. 78 – 152) WEEK TWO • Confucius, Analects #14-20 (Slingerland, pp. 153 – 235) • Mo Tzu, Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu, translated by Burton Watson (Columbia University Press), fascicles 11, 16, 17, 19, 20, 26, 27 31, 32, 35, 39; Mo Zi, Chapter 14 “Universal Love I” and Chapter 15 “Universal Love II.” Photocopies are available in the bookstore. WEEK THREE • Mencius, Books I – II (Please choose one of the translations carried by the bookstore.) • Mencius, Books III - IV. WEEK FOUR • Mencius, Books V - VII. • Hsun Tzu, Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu, translated by Burton Watson (Columbia University Press), sections 1, 2, 9, 17. WEEK FIVE • Hsun Tzu, sections 19 - 23, pp. 89 - 171. • Chuang Tzu, The Book of Chuang Tzu (selections per tutor) Please use one of the translations carried by the bookstore. If you consult the Palmer & Breully translation please supplement it with a more scholarly edition.) WEEK SIX • Chuang Tzu (selections per tutor) ___________________________________________ FALL (Continued) WEEK SEVEN • Lao Tzu, The Way of Lao Tzu, chapters 1 - 36. Commentaries are not necessary. Any translation carried in the bookstore is fine. Consulting multiple translations is encouraged. • Lao Tzu, The Way of Lao Tzu, chapters 37 – 81. WEEK EIGHT • Han Fei Tzu, fascicles 20, 21. -
The Second Chapter of the Pramanavarttika
The Second Chapter of the Pramanavarttika Handout for the Fall 2014 Term for the Advanced Buddhist Philosophy Course in English INSTITUTE OF BUDDHIST DIALECTICS McLeod GanJ, Dharamsala, India Prepared by Venerable Kelsang Wangmo Table of Contents1 Introduction .......................................................................................................................................................... 1 Dignaga ...................................................................................................................................................................................... 1 Dharmakirti ............................................................................................................................................................................. 2 Gyaltsab Je ................................................................................................................................................................................ 4 The Seven Treatises on Pramana ................................................................................................................................... 4 The eight pivotal points of logic ...................................................................................................................................... 5 The Pramanavarttika ........................................................................................................................................................... 8 The chapter on inference for one’s own benefit .................................................................................................... -
Indian Philosophy 2009 - 1995
VISION IAS www.visionias.wordpress.com www.visionias.cfsites.org www.visioniasonline.com Under the Guidance of Ajay Kumar Singh ( B.Tech. IIT Roorkee , Director & Founder : Vision IAS ) PHILOSOPHY IAS MAINS: QUESTIONS TREND ANALYSIS PAPER-I: INDIAN PHILOSOPHY 2009 - 1995 Charvaka 1. Carvaka’s views on the nature of soul. Notes. (2007) 2. Discuss the theory of knowledge, according to Charvaka Philosophy. Notes. (2006) 3. Dehatmavada of Charvakas. Notes. (2004) 4. Charvak’s refutation of anumana is itself a process of anumana. Discuss. (2003) 5. State and evaluate critically Charvaka’s view that perception is the only valid source of knowledge. (2002) 6. The Charvak theory of consciousness. Short Notes. (2001) 7. Ethics of Charvaka School. Short Notes. (2000) 8. The soil is nothing but the conscious body. Notes. (1998) Jain Philosophy 1. Anekantavada. Notes ( 2009) 2. Nature of Pudgala in Jaina philosophy. Notes. (2007) 3. Explain the theory of Substance according to Jainism. Notes. (2006) 4. Jaina Definition of Dravya. Notes. (2005) 5. State and discuss the Jaina Doctrine of jiva. (2004) 6. Expound anekantvada of Jainism. It is a consistent theory of reality? Give reason. (2003) ©VISION IAS www.visioniasonline.com 1 7. Relation between anekantvada and saptabhanginaya. Notes. (2001) 8. Saptabhanginaya. Notes. (2000) 9. The Jain arguments for Anekantvada. Notes. (1999) 10. Ekantavada and Anekantvada. Notes. (1998) School of Buddhism 1. An examination of Buddhist Nairatmyavada. ( 2008) 2. “ The Madhyamika philosophy tries to adopt the mean between extreme and extreme negation.” Comment. ( 2008) 3. Four Arya Satya (Noble Truths) according to Buddhism. Notes. (2007) 4. Discuss Pratityasamutpada in Buddhism. -
Hetuvidya, Pramana-Vidya, Dinnaga and Dharmakirti. Buddhist
ИСТОРИЯ ЛОГИКИ Hetuvidya Studies in India: A Historical Survey Pramod Kumar, College of Commerce, Arts and Science, Patna HETUVIDYAKeywords: STUDIES IN INDIA: A HISTORICAL SURVEY Hetuvidya, Pramana-vidya, Dinnaga and Dharmakirti. Buddhist hetuvidya was expounded in India by the two outstanding Buddhist Logicians viz. Dinnaga and Dharmakirti in 6th and 7th century A. D. As pointed by Th. Stcherbatsky, the Buddhist themselves call their science a doctrine of “logical reasons” or a doctrine of “the source of right knowledge” (pramana-vidya). According to Stcherbatsky, there were three schools of interpretation of the work of Dinnaga and his most prominent interpreter was Dharmakirti. One of the schools, says Stcherbatsky, contented itself with merely explicating the texts without exploring the religious or philosophical implications, whereas the two other schools placed a great deal of emphasis on the religious value of studying epistemology. Ernst Steinkellner argues that logic has a place within Buddhism as a sort of “hand-maiden of theology”. For him logic in Buddhism, a means that is independent of blind faith but that nevertheless serves to confirm dogmas of Buddhism that come to be known to human beings through process that is virtually indistinguishable from revelation. On the other hand, Richard Hayes, a contemporary Buddhist interpreter, has argued that this portrayal of the place of logic within Buddhism is quite accurate for Dharmakirti and later Buddhists such as Santaraksita and Kamalasila, but it is not necessarily accurate for Dinnaga. My study regarding hetuvidya will begin with the survey of the history of academic studies of Buddhist Logic done by modern Indian scholars in the last hundred years. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Understanding of Concept of Udaka in Ayurveda & Modern Perspective
INTERNATIONAL AYURVEDIC MEDICAL JOURNAL Review Article ISSN: 2320 5091 Impact Factor: 5.344 UNDERSTANDING OF CONCEPT OF UDAKA IN AYURVEDA & MODERN PERSPECTIVE: A REVIEW Babaita Sharma1 A. K. Sonkar2, Sunil Mewade3 1Associate Professor, Dept. of Kriya Sharir, Pt. Khushilal Sharma Govt. Ayurveda College & Institute, Bhopal, MP, India 3Ex. Professor & Head, Department of Kriya Sharir, Govt Post Graduate Ayurveda College and Hospital, Varanasi (U.P.), India 3Assistant Professor, Dept. of Kriya Sharir, Pt. Shiv Shaktilal Sharma Ayurveda Medical College Ratlam (M.P.), India Email: [email protected] https://doi.org/10.46607/iamj1908082020 (Published online: August 2020) Open Access © International Ayurvedic Medical Journal, India 2020 Article Received: 08/07/2020 - Peer Reviewed: 29/07/2020 - Accepted for Publication: 29/07/2020 ABSTRACT This review attempts to provide some concept about physiological aspect of Udaka in Ayurveda & its correlation with body water in modern perspective. Water is physiological basis of hydration & forms approximately 45-75% of total body weight (50-55% in female while 60- 65% in male) as total body water (TBW). Normal volume of water in body is highly essential to carry out all biological processes properly so is highly indispensable for life. In Ayurveda Udaka term is used to represent body water. Its normal quantity mentioned is ten Anjali measured by one's own. It does not simply represent water in the body which we intake but signifies various form of body flu- ids like water fraction of Dhatus (Rasa, Rakta, Mamsa, Meda, Majja, Shukra), Upadhatus (Stanya and Vasa) and Malas (Mutra, Sweda and Dravyansh of Purish). It can be correlated with the concept of total body water in mod- ern physiology. -
Exploring the Science of Marma - an Ancient Healing Technique - Part 2: Definition and Properties of Marma
Exploring the Science of Marma - An Ancient Healing Technique - Part 2: Definition and Properties of Marma Alka Mishra*, Vandana Shrivastava Department of Ayurveda and Holistic Health, Dev Sanskriti Vishwavidyalaya, Gayatrikunj-Shantikunj, Haridwar, Uttarakhand, India *Corresponding Author: Alka Mishra - Email: [email protected] License information for readers: This paper is published online under the Creative Commons Attribution (CC BY 4.0) License, whose full terms may be seen at https://creativecommons.org/licenses/by/4.0/ Uploaded online: 27 June 2020 Abstract In the vast sea of the knowledge of Ayurveda, Marma is one of the extremely important topics. Marma points have been unanimously accepted as the ‘seats of life’ (Prana - the vital life force). If these locations are injured, then it may lead to severe pain, disability, loss of function, loss of sensation, or death. Therefore, the ancient scriptures have strictly directed that these vital locations should not be injured, and due care should be taken in this regard even while doing surgeries. However, recent researches indicate that if there is inflammation or pain at any Marma point, then stimulating its nearby Marma points can help in alleviating this pain. This Marma Therapy has been used in treating various physical and mental disorders, with encouraging results. In view of the importance of Marma Science mentioned in scriptures and with regards to surgeries, as well as the encouraging outcomes of Marma Therapy in recent times, the present study was undertaken for an in-depth study of the Science of Marma. Part-1 of this study gave an account of various ancient / classical Indian scriptures that mention different aspects of the Science of Marma. -
Recollection As Pramdna
Journal of Indian and Buddhist Studies Vol. 36, No. 1, December 1987 Recollection as pramdna Shin Fujinaga The aim of this paper is to show the unique position and value of smrti (recol- lection) in the Jaina theory of pramana. This is done through analyzing the some arguments between Jainism and other shools of Indian philosophy. Jaina logi- cians admit two types of pramanas, viz. pratyaksa and paroksa. The latter can be devided into smrti,, pratyabhijnana, tarka and anumana. Among these four the last is regarded as pramana even by other schools while the remaining three are denied by them.1) Many Jaina philosophers like Prabhacandra define smrti as knowledge which arises through a particular mental impression and whose object has been grasped once and which is in a form of "that one".2) In this definition a mental impres- sion means dharana (retension) which is the last pratyaksa in the Jaina episte- mology. Thus it can be said that smrti is a result of dharana. And as its object has been grasped once smrti is distinguished from pratyaksa whose object has never been grasped before. Moreover it must be noticed that smrti has a form of "that one" because this character distinguishes it from other kno wledge such as pratyabhijnana which has a form of "This is that one." As mentioned above, other schools do not admit smrti as pramana. There are many different reasons for their denial. Buddhist philosophers and Mimamsakas, to whom pramana must have object which has never been grasped, refute smrti as pramana because it is knowledge of an object once known. -
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. -
Brahma Sutra Class at AVG
Brahma Sutra Class at AVG INTRODUCTION: Pujya Swami pramana happens only when there is Dayananda Sarasvati taught Brahma Sutra sradha towards Sastra and the Guru. to the students of the fourth long term course at Anaikatti. The summary of the ADIKARITVAM: It is due to lack of first four sutras were reported in AVNL adikaritvam that even if someone hears “I dated August 2013. One Purvapaksa raised am Brahman”, he remains as a samsari. All for the Fourth Sutra: the sadanas by a mumukshu are for TATTUSAMANVAYAT was discussed improving adikaritvam, so that the during the classes held in October 2013. knowledge can work. The pramana will This explains the process by which a work, once the intellectual obstacles, SRUTA BRAHMA becomes AVAGATA habitual obstacles and unseen obstacles are BRAHMA. removed. PURVAPAKSA: Karma param is tatparya ABIMANA: There is abhimana with respect of Veda. Siddhabodaka Vedanta vakya have to one’s body and possessions. “This is me” to be connected to karma bodhaka vakya or and “This is mine” is abhimana. An atma taken for upasana. A person knowing “I am jnani is not having abhimana of “ This is Brahman” is not having any practical me” and “This is mine”. If he lose his utilitiy. We see people who have heard wealth, he does not have dukham. If he “Tat Tvam Asi” and remain as samsari. He wears a nice kundla, he does not have is a sruta brahma samsari. sukham. SIDDHANTA: Vedanta sastra is Brahma JNANI: A snake leaves its dead skin on param having Brahma-Atma aikyam as its an anthill. -
The Eternal Teachings of Hinduism in Everyday Life
International Journal of Hinduism & Philosophy (IJHP) November 2019 The eternal teachings of Hinduism in everyday life Dr. Atish Prosad Mondal Associate Professor Department of Commerce St, Xavier’s College (Autonomous) Kolkata India This paper is an attempt to focus on some illustrious teachings of Hinduism that flow in the Keywords minds of the Hindus through generations and enlighten them to find fruitful meaning of Hinduism life. Slokas of religious strictures, books and historical evidences are used to illustrate the Vedas messages. Real life examples are also given. In modern times, when the human society is Puranas segmented into conflicting religious groups, castes, creeds and sects that adversely affect the philanthropy prosperity of mankind, when many countries are suffering from terrorism and extremism, divinity the divine teachings of Hinduism widely practiced by majority Indians in daily life uphold the vision of one world-where every human being is celebrated, every beliefs and thoughts are accepted and considered to be true. These teachings enable the problem-stricken world to find peace and tranquillity amongst the civilised people. Corresponding author: Dr. Atish Prosad Mondal Email address for the corresponding author: [email protected] The first submission received: 10th August 2019 Revised submission received: 20th September 2019 Accepted: 25th September 2019 Introduction The renowned philosopher Dr. Sarbapalli Radhakrishnan has pronounced in his book “The Hindu View of Life” that Hinduism is not a religion; rather it is a way of life (Radhakrishnan, 1926). Supreme Court of India has upheld this view in due course (Supreme Court of India verdict delivered by three judges Bench led by Justice J S Verma in 1995 in the Bal Thackeray Vs.