3.2 Swasthavritta & Yoga
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A Review on Dinacharya Modalities WSR to Abhyanga As A
Review Article International Ayurvedic Medical Journal ISSN:2320 5091 A REVIEW ON DINACHARYA MODALITIES W.S.R TO ABHYANGA AS A PROPHY- LACTIC MEASURE Vandana K S1, P Sudhakar Reddy2, Vinaya TM3 1III PG Scholar, 2Prof&HOD, Dept.Dept.of PG Studies in Swasthavritta JSS Ayurveda Medical College, Mysore 3Asst.Professor, Dept.of Swasthavritta, SriAdi Siva Sadguru Alisaheb Sivaryula Ayurvedic Medical College, Guntakal, Andhra Pradesh ABSTRACT Abhyanga is one among the Dinacharya and it is a kind of Bahyasneha. It gives strength to the body, nourishes the sense organs, increases longevity etc. it is the most natural and powerful me- thod of relaxing and at the same time rejuvenating the body. Abhyanga preserves the body energy and saves the individual from degeneration. Is also works as a cleanser and helps the individual in expelling the toxins out of the body through sweat, urine and mucus, thus rejuvenating the body. It is done to whole body or to a particular part of the body (Shira, Karna, Pada etc). Abhyanga has been highlighted with its wide spectrum of usage both for preventive and curative purpose. Abhyanga can be correlated to massage in contemporary science. The term is applied to certain manipulations of soft tissue which are effectively performed with the palmar aspect of the hand and administered for the purpose of producing effect on nervous system, muscular system as well as on the local and gen- eral circulation of blood and lymph. Keywords: Abhyanga, massage, Dinacharya INTRODUCTION Abhyanga has been explained in the dures done with hands on the external surface contest of Dinacharya1, Ritucharya2 for Swas- of the body in variety of ways either with a tha and as a Bahiparimarjana Chiktsa3 in dis- curative, palliative or hygienic point of view4. -
Brahma Sutra
BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad). -
Panchadashee – 05 Mahavakya Vivekah
Swami Vidyaranya’s PANCHADASHEE – 05 MAHAVAKYA VIVEKAH Fixing the Meaning of the Great Sayings MODERN-DAY REFLECTIONS On a 13TH CENTURY VEDANTA CLASSIC by a South African Student TEXT Swami Gurubhaktananda 47.05 2018 A FOUNDATIONAL TEXT ON VEDANTA PHILOSOPHY PANCHADASHEE – An Anthology of 15 Texts by Swami Vidyaranyaji PART Chap TITLE OF TEXT ENGLISH TITLE No. No. Vers. 1 Tattwa Viveka Differentiation of the Supreme Reality 65 2 Maha Bhoota Viveka Differentiation of the Five Great Elements 109 3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43 SAT: 4 Dvaita Viveka Differentiation of Duality in Creation 69 VIVEKA 5 Mahavakya Viveka Fixing the Meaning of the Great Sayings 8 Sub-Total A 294 6 Chitra Deepa The Picture Lamp 290 7 Tripti Deepa The Lamp of Perfect Satisfaction 298 8 Kootastha Deepa The Unchanging Lamp 76 CHIT: DEEPA 9 Dhyana Deepa The Lamp of Meditation 158 10 Nataka Deepa The Theatre Lamp 26 Sub-Total B 848 11 Yogananda The Bliss of Yoga 134 12 Atmananda The Bliss of the Self 90 13 Advaitananda The Bliss of Non-Duality 105 14 Vidyananda The Bliss of Knowledge 65 ANANDA: 15 Vishayananda The Bliss of Objects 35 Sub-Total C 429 WHOLE BOOK 1571 AN ACKNOWLEDGEMENT BY THE STUDENT/AUTHOR The Author wishes to acknowledge the “Home Study Course” offerred by the Chinmaya International Foundation (CIF) to students of Vedanta in any part of the world via an online Webinar service. These “Reflections” are based on material he has studied under this Course. CIF is an institute for Samskrit and Indology research, established in 1990 by Pujya Gurudev, Sri Swami Chinmayananda, with a vision of it being “a bridge between the past and the present, East and West, science and spirituality, and pundit and public.” CIF is located at the maternal home and hallowed birthplace of Adi Shankara, the great saint, philosopher and indefatigable champion of Advaita Vedanta, at Veliyanad, 35km north-east of Ernakulam, Kerala, India. -
Special Editor's Introduction: Three Tendencies in Indian Philosophy
SPECIAL EDITOR’S INTRODUCTION: THREE TENDENCIES IN INDIAN PHILOSOPHY Devendra Nath Tiwari Going through the texts on Indian philosophical systems we find that the chief purpose of them is to find a solution against the conflicting ideas, digging out the problems, removing doubts of the opponents and getting freedom from them. Unless the thoughts are not clear they cannot be the part of our conduct. No problem is problem for itself; all problems are imposed at thought level and that is why they can be liquidated and removed by philosophical reflection. Removal of them provides bliss. The texts deal with cultivation of a wonderful capacity that accommodates conflicting situations for the greater purpose of living the life in harmony and peace. Great thoughts about the ways of life and the views of life dawn in Vedas and the classical texts. Philosophical systems originated as a safeguard for the maintenance and practice of those great ideas useful for the welfare of the universe. The history of great thoughts is at the same time the history of their critical observation, evaluation and refutation. Arguments in opposition and response in favour not only serve as breath of the protection of those thoughts but promoted Indian philosophical thinking to perfection of Indian culture that comprises the seed of almost all the reflective subtleties which serve as the novelty of the later thinking in India. Three types of tendency in Indian philosophical thinking are apparently observed. First to analyze and reflect on all the arguments popular at a time and then to observe that no argument given for proving the subject and object is steady. -
The Vedanta-Kaustubha-Prabha of Kesavakasmtribhajta : a Critical Study
THE VEDANTA-KAUSTUBHA-PRABHA OF KESAVAKASMTRIBHAJTA : A CRITICAL STUDY THESIS SUBMITTED FOR THE DEGREE OF D. LITT. TO ALIGARH MUSLIM UNIVERSITY. ALIGARH 1987 BY DR. MAOAN MOHAN AGRAWAL M.A., Ph. D. Reader in Sanskrit, University of Delhi T4201 T420 1 THE VEDANTA-KAUSTUBHA-PRAT^HA OF KESAVAKASMIRIBHATTA : * • A CRITICAL STUDY _P _F^_E_F_A_C_E_ IVie Nimbarka school of Vedanta has not so far been fully explored by modern scholars. There are only a couple of significant studies on Nimbarka, published about 50 years ago. The main reason for not ransacking this system seems to be the non availability of the basic texts. The followers of this school did not give much importance to the publications and mostly remained absorbed in the sastric analysis of the Ultimate Reality and its realization. One question still remains unanswered as to why there is no reference to Sankarabhasya in Nimbarka's commentary on the Brahma-sutras entitled '"IVie Vedanta-pari jata-saurabha", and why Nimbarka has not refuted the views of his opponents, as the other Vaisnava Acaryas such as R"amanuja, Vallabha, ^rikara, Srikantha and Baladeva Vidyabhusana have done. A comprehensive study of the Nimbarka school of Vedanta is still a longlelt desideratum. Even today the basic texts of this school are not available to scholars and whatsoever are available, they are in corrupt form and the editions are full of mistakes. (ii) On account of the lack of academic interest on the part of the followers of this school, no critical edition of any Sanskrit text has so far been prepared. Therefore, the critical editions of some of the important Sanskrit texts viz. -
Philosophy of Sri Madhvacarya
PHILOSOPHY OF SRI MADHVAGARYA by Vidyabhusana Dr. B. N. K. SHARMA, m. a., Ph. d., Head of the Department of Sanskrit and Ardhamagadhl, Ruparel College, Bombay- 16. 1962 BHARATIYA VIDYA BHAVAN BOMBAY-7 Copyright and rights of translation and reproduction reserved by the author.. First published.' March, 1962 Pri/e Rs. 15/- Prlnted in India By h. G. Gore at the Perfecta Printing Works, 109A, Industrial Aiea, Sion, Bombay 22. and published by S. Ramakrishnan, Executive Secrelaiy Bharatiya Vidya Bhavan, Bombay 1. Dedicated to &R1 MADHVACARYA Who showed how Philosophy could fulfil its purpose and attain its goal by enabling man to realize the eternal and indissoluble bond of Bitnbapratibimbabhava that exists between the Infinite and the finite. ABBREVIATIONS AV. Anu-Vyakhyana Bhag. Bhagavata B. T. Bhagavata-Tatparya B. S. Brahma-Sutra B. S. B. Brahmasutra Bhasya Brh. Up. Brhadaranyaka-Upanisad C. Commentary Chan. Up. Chandogya Upanisad Cri. Sur. I. Phil. A Critical Survey of Indian Philosophy D. M. S. Daivi Mimamsa Sutras I. Phil. Indian Philosophy G. B. Glta-Bha»sya G. T. Glta-Tatparya KN. Karma-Nirnaya KN. t. Karma Nirpaya Tika M. G. B. Madhva's GTta Bhasya M. Vij. Madhvavijaya M. S. Madhvasiddhantasara Mbh. Mahabharata Mbh. T. N. Mahabharata Tatparya Nirnaya Man. Up. Mandukya Upanisad Mith. Kh.t. Mithyatvanumana Khandana Tika Mund.Up. Mundaka Upanisad Nym- Nyayamrta NS. Nyaya Sudha NV. Nyaya Vivarapa PP- Pramana Paddhati P- M. S. Purva Mlmamsa Sutras R- V. Rg Veda R.G.B. Ramanuja's Glta Bhasya S. N. R. Sannyaya Ratnavalf Svet. Up. Svetaivatara Upanisad Tg. ( Nyayamrta )-Tarangini TS. -
Vedanta and Buddhism Final Enlightenment in Early Buddhism Frank Hoffman, West Chester University
Welcome to the Nineteenth International Congress of Vedanta being held on the University of Massachusetts, Dartmouth campus. It is very exciting to think that the Vedanta Congress now is being held in the land of the “Boston Brahmins” Thoreau, Emerson and Whitman. It is very heartening to note that a large number of scholars are regular attendees of the Vedanta Congress, several are coming from India. We wel- come them all and are committed to help them in any way we can, to make their stay in Dartmouth pleasant and memorable. Our most appreciative thanks are due to Rajiv Malhotra and the Infinity Foun- dation and Pandit Ramsamooj of 3 R's Foundation for their generous financial support for holding the conference. We are particularly grateful to Anthony Garro, Provost, and William Hogan, Dean of College of Arts and Sciences, University of Massachusetts, Dartmouth for his continuous support of the Center for Indic Studies. Our special thanks to Maureen Jennings, Center's Administrative Assistant and a number of faculty and students (especially Deepti Mehandru and Shwetha Bhat) who have worked hard in the planning and organization of this conference. Bal Ram Singh S.S. Rama Rao Pappu Nineteenth International Congress of Vedanta July 28-31, 2010 - Program NINETEENTH INTERNATIONAL CONGRESS OF VEDANTA PROGRAM WEDNESDAY, JULY 28, 2010 All sessions to be held in Woodland Commons 8:00 AM - 6:00 PM Conference Registration Desk Open – Woodland Commons Lobby 8:00 AM - 8:30 AM Social/Coffee/Tea – Woodland Commons Lobby 8:45 AM Invocation & Vedic Chanting 9:00 AM Benediction 9:10 AM Welcome Address, Dean William Hogan, College of Arts & Sciences, University of Massachusetts, Dartmouth 9:20 AM Introduction, Conference Directors - Bal Ram Singh, University of Massachusetts Dartmouth S. -
Paradoxes in Jīva Gosvāmī's Concept of the Soul, Path to Perfection And
DOI: 10.11649/a.1625 Article No.: 1625 Dagmara Wasilewska is an Indologist, doctoral student at the University of Silesia’s Faculty of Philology. She teaches at the Department of Oriental Studies and General Linguistics of the University of Silesia’s Institute of English. nr 13/2019 r. e-mail: [email protected] Dagmara Wasilewska Paradoxes in Jīva Gosvāmī’s concept of the soul, path to perfection and liberation Introduction n the most general sense, a paradox (from the Greek parádoxos ‘unexpected, strange’) is a statement that runs contrary to widely held beliefs, and as such seems incomprehensible. IParadox itself is part of a broader category, that of aporia (from the Greek aporiai ‘puzzle, difficulty’), which we could define as an insurmountable obstacle in reasoning, stemming from the inability to decide the value of arguments for and against a given notion, and thus allowing contradictory premises. In logic, a paradox is a statement that, despite valid reasoning from true premises, leads to a self-contradiction (Aduszkiewicz, 2004, p. 379). A par- adox arises when correct, seemingly convincing reasoning based on indisputable premises nevertheless produces an unacceptable conclusion (Piecuch, 2011, p. 31). Matthew Bagger, whose research revolves around the religious uses of paradox, defines it as an apparently absurd statement (e.g. one that entails a self-contradiction), which we are nevertheless ready to accept as true, because it is supported by at least one form of epistemic authority we recognize (Bagger, 2007, p. 3). Reason is, obviously, one form of such authority, but so are testimony, tradition, the opinions of respected specialists and masters, even revelation or divination. -
The Parampara Institution in Gaudiya Vaisnavism
The Parampara Institution In Gaudiya Vaisnavism –Jagadananda Das – Great philosophers could not reach the end of your glories, oh Lord, even if they should think on them with increasing joy for æonchars. For, in the form of the intelligence within and the teacher without, you destroy all inauspiciousness and reveal the way to attain you.(1) Contents: • ISKCON after the death of Bhaktivedanta • Schismatic tendencies in post-Prabhupada ISKCON • The first ISKCON heresy: rtvikvada or the doctrine of the monitor guru • The origins of the siksa-sampradaya idea • The Gaudiya Math after Bhaktisiddhanta's death • History of the parampara • Initiation in the Bhakti-sandarbha • Conclusions • Notes • Chart I: The guru-parampara of the Gaudiya Math • Chart II: The guru-pranali of Lalitaprasada Thakura Introduction One of the primary areas of concern in scholarly work surrounding new religious movements in the last decade has been that of succession. Since most new religions are centred about charismatic religious leaders, the death of a founder presents his or her followers with a crisis which is crucial for the survival of the sect he or she has created. In the context of those religions which have South Asian origin, the charismastic leader is given particular emphasis as the guru, who is often, as David Miller says, ... at the centre of sacredness. Sacred texts and the worship of deities are secondary matters compared with the centrality of the guru whose interpretations of the texts are often looked upon as more sacred than the texts themselves.(2) In the Indian tradition, great importance is placed on the personal search for a guru; it is the divine mission of a seeker to encounter a knower of the truth.(3) Each individual guru is an institution in himself, whether he establishes one temple or monastery or many, and is obliged at the time of his death to seek some kind of continuity. -
D. Mallika & Dr.K. Ponraj: a Study on Anupanam and Brief Discussion On
INTERNATIONAL AYURVEDIC MEDICAL JOURNAL International Ayurvedic Medical Journal, (ISSN: 2320 5091) (April, 2017) 5 (4) A STUDY ON ANUPANAM AND BRIEF DISCUSSION ON ITS VARIOUS TYPES D. Mallika 1, K. Ponraj2 1Asst.Professor, Dept. of Basic Principles, DAM College, Sriperumbudur, Tamil Nadu, India 2P.G.Scholar, Dept. of Rachana Shareera, SSRAM College, Inchal, Belagavi, Karnataka, India Email: [email protected] ABSTRACT Ayurveda the science of life mainly gives importance to Swasthasya swasthya rak- shana and later Aturasya roganut. To maintain and to achieve good health, Ayurveda ex- plains many concepts such as Ahara Vidhi Vidhana, Sadvrutta, Dinacharya, Rtucharya and also Oushadha sevana. In Ahara vidhi vidhana and Oushadha sevana, Acharyas have ex- plained many methods such as intake of proper Anupana before or during or after the con- sumption of food or medicine. By the Yukti of Vaidya, a specific Anupana with specific dravya gives specific effect in specific doshas and rogas of a rogi. With different Anupana a single Oushadha dravya can be given in different rogas like Pandu, Grahani, Arshas, Kasa, Swasa etc., to get beneficial effects which emphasize the importance of Anupana. Apart from Bhaishajya kala, Anupana is the one which is necessary to be followed while prescribing a drug and now-a-days it is as such not followed. So here a brief study of Anupana and how it has been given importance from historical path is ruled out. There are various Anupanas which are used according to different conditions like doshas, diseases, type of medicinal preparation (churna, kashaya, kalka etc.,) and time of taking drug. -
Songs of the Vaishnava Acharyas
Songs oftfie Voisnouo AcOryos Hymns and mantras composed for the glorification of the Supreme Lord, Songs oftfie Voisnoua- .. Acaryas BOOKS by His Divine orace A.C. Bhaktlvedanta swami Prabhupada Bhagavad-g1ta As It Is �rimad-Bhagavatam, Cantos 1-4 (11 Vols.) �ri Caitanya-caritamrta (2 Vols.) Teachings of Lord Caitanya The Nectar of Devotion �r1 T�opani�ad Easy Journey to Other Planets Kr�pa Consciousness: The Topmost Yoga System Kr�pa, The Supreme Personality of Godhead (2 Vols.) Transcendental Teachings of PrahiM Maharaja Transcendental Teachings of Caitanya Mahaprabhu Kr�t:Ja, the Reservoir of Pleasure The Perfection of Yoga Beyond Birth and Death On the Way to Kr�t:Ja Raja-vidy�: The King of Knowledge Elevation to Kr�t:�a Consciousness Lord Caitanya in Five Features Back to Godhead Magazine (Founder) A complete catalogue is availableupon request. International Society for Krishna Consciousness 3959 Landmark Street Culver City, California 90230 TABLE OF CONTENTS Forward vii Aruoodaya Kirtana 29 Introduction ix Gay Gora Madhur Svare 30 SrT-Guru-Pral)ama 1 Gopinatha 31 Marigalacaraoa 2 Gurudeva Krpa-Bindu-Diya 35 3 Manasa Deha Geha 36 �rila-Prabhupada-Pranati. , Srila-Bhaktisiddhanta-SarasvatT-Pra(lati 4 Prasada-Sevaya 37 Srila-Gaurak isora-PraQati 5 Radha·Kr�oa Bol 38 I Srila-Bhaktivinoda-Praoati 5 Radha-Madhava 39 Srila-Jagannatha-Pranati 6 Siddhi-Lalasa 40 � 6 Kabe Ha 'be Bolo 41 Sri-Vaisnava-Pranam. , 7 Suddha-Bhakata 43 SrT-Gaurariga-Praoama , - T 7 SrT-Bhoga-Arati 46 Sri-Paiica- attva-Praoama , - 48 SrT-Kf�l)a-Praoama 8 Sri-Gaura-Arati -
Swami Sakshiji's Camp At
SWAMI SAKSHIJI’S CAMP AT AVG Swami Sakshatkritanandaji conducted a camp at AVG, Anaikatti from Dec 25, 2017 to Dec 31, 2017. The subject was Brihadaranyka Upanisad Chapter Two. 120 students participated. The uniqueness of the camp was Swamiji taught all the Mantras with Sankara bhasyam from memory without referring to any book or even paper. It was also a get together of AVG Anaikatti alumnis of 2010-13 batch. A summary of the class is presented. AN OVER VIEW OF BRIHADARANYAKA UPANISAD: Brihadaranyaka Upanisad occurs in Sukla Yajur veda. It appears in Brahmana section of Vedas. Isavasya Upanisad appears in Samhita section of Vedas. Brihadaranyaka Upanisad is considered as a commentary of Isavasya Upanisad. It has three sections- Madhu kanda, Muni kanda and Khila kanda. Sri Sankara has written bhasyam for kanva shaka. This bhasyam is one of his best works. Sri Sureshvaracha- rya’s vartika of 12,000 verses on Sankara bhasyam is popular. Sri Vidyaranya’s Vartika Sara on Suresvaracarya’s Vartikam and Vidyaranya’s commentary on Madhyantina shaka are other works on Brha- daranyaka. Sankara bhasyam is also read with Sri Ananda Giri’s tiika and Swami Vishnudevananda’s tippanis on all the commentaries. MEANING OF BRIHADARNYAKA UPANISAD: Upanisad means brahmavidya which is arrived from the root sad with the prefixes upa and ni and the meaning is appropriate because this knowledge destroys samsara totally. Brihad means big in size. Aranyaka means that which is studied in the forest. Upanisad means Brahma Vidya that is the destroyer of ignorance. Arsha Vidya Newsletter - January 2018 19 18 SAMBANDHA BHASYAM: Bhashyakara writes a commnetary known as sambandha bhashyam that gives the connection between karma kanda and jnana kanda portion of the Vedas.