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Hinduism, Jainism and Buddhism
UNIT 1 INDIC RELIGIONS: HINDUISM, JAINISM AND BUDDHISM Structure 1.1 Introduction Aims and Objectives 1.2 Hinduism: Sources and Basic Doctrines 1.3 Hinduism and Gandhi 1.4 Jainism: Schools, Vows and Basic Doctrines 1.5 Gandhi and Jainism 1.6 Buddhism: Four Noble Truths and The Eight Fold Path 1.7 Gandhi and Buddhism 1.8 Summary 1.9 Terminal Questions Suggested Readings 1.1 INTRODUCTION The religions of Indian origin have some features common to them. A broad feature is that all the religions want to uplift the individual, and liberate him from the cycle of births and deaths. These religions address the individual need, rather than the divine command, as in the case of Semitic religions. Religion provides an aid to the individual, a means to overcome the cycle of eternal rebirth, and provide means of achieving it. The cycle of births and deaths is not caused by external factors, but by the individual action, which is called Karma, which, when translated loosely would mean ‘deed’. The individual has to work, through the guidance provided by the religion, to escape the cycle of births and deaths, and attain ‘Moksha’ or ‘Nirvana,’, or ‘Kaivalya’ (liberation / Salvation), as per his approach. The place of worship in these religions is a shrine, where people congregate, and address the deity on an individual capacity, not in a group. Thus, these religions differ from Christianity and Islam, where people congregate and are addressed by speakers from the pulpit. Many thinkers in India, like Tilak, and leaders of “Prarthana Samaj” thought that it is a weakness of Hindu religion, and tried to make it a congregating religion, by organising Ganesh Puja, and mass prayers. -
Balabodha Sangraham
बालबोध सङ्ग्रहः - १ BALABODHA SANGRAHA - 1 A Non-detailed Text book for Vedic Students Compiled with blessings and under instructions and guidance of Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Jayendra Saraswathi Sri Sankaracharya Swamiji 69th Peethadhipathi and Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Sankara Vijayendra Saraswathi Sri Sankaracharya Swamiji 70th Peethadhipathi of Moolamnaya Sri Kanchi Kamakoti Peetham Offered with devotion and humility by Sri Atma Bodha Tirtha Swamiji (Sri Kumbakonam Swamiji) Disciple of Pujyasri Kuvalayananda Tirtha Swamiji (Sri Tambudu Swamiji) Translation from Tamil by P.R.Kannan, Navi Mumbai Page 1 of 86 Sri Kanchi Kamakoti Peetham ॥ श्रीमहागणपतये नमः ॥ ॥ श्री गु셁भ्यो नमः ॥ INTRODUCTION जगत्कामकलाकारं नािभस्थानं भुवः परम् । पदपस्य कामाक्षयाः महापीठमुपास्महे ॥ सदाििवसमारमभां िंकराचाययमध्यमाम् । ऄस्मदाचाययपययनतां वनदे गु셁परमपराम् ॥ We worship the Mahapitha of Devi Kamakshi‟s lotus feet, the originator of „Kamakala‟ in the world, the supreme navel-spot of the earth. We worship the Guru tradition, starting from Sadasiva, having Sankaracharya in the middle and coming down upto our present Acharya. This book is being published for use of students who join Veda Pathasala for the first year of Vedic studies and specially for those students who are between 7 and 12 years of age. This book is similar to the Non-detailed text books taught in school curriculum. We wish that Veda teachers should teach this book to their Veda students on Anadhyayana days (days on which Vedic teaching is prohibited) or according to their convenience and motivate the students. -
Dvaita Vedanta
Dvaita Vedanta Madhva’s Vaisnava Theism K R Paramahamsa Table of Contents Dvaita System Of Vedanta ................................................ 1 Cognition ............................................................................ 5 Introduction..................................................................... 5 Pratyaksa, Sense Perception .......................................... 6 Anumana, Inference ....................................................... 9 Sabda, Word Testimony ............................................... 10 Metaphysical Categories ................................................ 13 General ........................................................................ 13 Nature .......................................................................... 14 Individual Soul (Jiva) ..................................................... 17 God .............................................................................. 21 Purusartha, Human Goal ................................................ 30 Purusartha .................................................................... 30 Sadhana, Means of Attainment ..................................... 32 Evolution of Dvaita Thought .......................................... 37 Madhva Hagiology .......................................................... 42 Works of Madhva-Sarvamula ......................................... 44 An Outline .................................................................... 44 Gitabhashya ................................................................ -
Meeting Adi Shankara Works
Jyotirmaṭha Pīṭhaṃ Trotakacharya (IAST Troţakācārya) (c. 8th century CE) was a disciple of Adi Shankara, the Advaita philosopher. He was made the first Jagadguru (head) of the Jyotirmatha Peetham, the northern matha founded by Adi Shankara near Badrinath. He founded a matha by name Vadakke Matham in Thrissur, Kerala. Meeting Adi Shankara The Mādhavīya Śaṃkaravijayam states that when Adi Shankara was at Sringeri, he met a boy named Giri. Adi Shankara accepted the boy as his disciple. Giri was a hard-working and loyal servant of his Guru, Adi Shankara, though he did not appear bright to the other disciples. One day, Giri was washing his Guru's clothes, when Adi Shankara sat down to begin a lesson on Advaita Vedanta. He however did not start the lesson saying he was waiting for Giri to come back from his chores and singing lessons. At this, Padmapada pointed to a wall and said that it would be the same if Adi Shankara taught to this dumb object as he taught to Giri. Now, Adi Shankara wanted to reward Giri for his loyalty and devotion. Thus he mentally granted Giri the complete knowledge of all the śāstras (sciences). The enlightened Giri composed extempore the Totakashtakam, a Sanskrit poem in the toţaka metre, in praise of the Guru Adi Shankara. Thus the dumb disciple Giri became Totakacharya. Works Śrutisārasamuddharaņa — Published edition: Edited with a commentary titled Girisambhutaratna, by Swami Vidyananda Giri, Sri Kailash Ashrama, Rishikesh, 1972 Toţakāşţakam Transliterated Lyrics of Toţakāşţakam Thodakashtakam By Ananda Giri (Thodagacharya) Disciple of Adhi Sankara Translated by P.R.Ramachander Vidhithakhila sasthra sudha Jaladhe Mahithopanishath kadithartha nidhe, Hrudaye kalaye vimalam charanam, Bhava Sankara desiga may saranam. -
Department of Philosophy Janki Devi Memorial College University of Delhi Course In-Charge: Dr. Jayantip.Sahoo Jayantijdmc@Gmail
Department of Philosophy Janki Devi Memorial College University of Delhi Course In-charge: Dr. JayantiP.Sahoo [email protected] 9910913529 Unique Paper Code: 210601 Name of the Paper: Texts of Indian Philosophy-II (VedāntaParibhāsa) Name of the Course: B.A.Hons. IIIRD Year Semester: VI Paper-I: Descriptive Type question Time: 3hrs. Maximum marks: 75 Attempt five questions in all. All questions carry equal marks. The word limit to answer each question is 1000 words. 1. Define Perception(pratyaksha). Analyse and examine the role of antahkaraņavritti in perceptual process as discussed in VedāntaParibhāsa. 2. Discuss the meaning and significance of “Tat tvamasi”(That Thou Art) as discussed in the VedāntaParibhāsa. 3. Moksha or fruit in the VedāntaParibhasā is the attainment of the already attained and the removal of already removed”. Explain. 4. Expound the nature and importance of Verbal Testimony (āgama-pramāņa) and discuss four conditions necessary for a meaningful sentence. 5. Why Anupalabdhi (non-apprehension)is considered as distinct pramāna. Explain in detail the different kinds of non-existence, 6. Define Vyāpti. Critically analyse the nature of Inference (anūmāna) as discussed in VedāntaParibhasā. 7. Write Short notes on: (Any two) (a) Presumption (arthāpatti) (b) Comparison (ūpamāna) (c) Distinction between SvarūpaLakshaņa and TatasthaLakshaņa Brahman (d) Panchikaraņa Paper-II: Objective Type (Multiple Choice Questions). Time: 2hrs. Maximum Marks: 50 All questions are compulsory. The examinee will have to choose the right. All -
Jagadguru Sri Jayendra Saraswathi Swamiji an Offering
JAGADGURU SRI JAYENDRA SARASWATHI SWAMIJI AN OFFERING ॎश्रीगु셁भ्योनमः P.R.KANNAN,M.Tech. Navi Mumbai Released during the SAHASRADINA SATHABHISHEKAMCELEBRATIONS of Jagadguru Sri JAYENDRA SARASWATHI SWAMIJI Sankaracharya of Moolamnaya Kanchi Kamakoti Peetham Kanchipuram August 2016 Page 2 of 152 भक्तिर्ज्ञानंक्तिनीक्ततःशमदमसक्तितंमञनसंतुक्तियुिं प्रर्ज्ञक्तिेक्ततसिंशुभगुणक्तिभिञऐक्तिकञमुक्तममकञश्च। प्रञप्ञःश्रीकञमकोटीमठ-क्तिमलगुरोयास्यपञदञर्ानञन्मे तस्यश्रीपञदपेभितुकृक्ततररयंपुमपमञलञसमञनञ॥ May this garland of flowers adorn the lotus feet of the ever-pure Guru of Sri Kamakoti Matham, whose worship has bestowed on me devotion, supreme experience, humility, control of sense organs and thought, contented mind, awareness, knowledge and all glorious and auspicious qualities for life here and hereafter. Acknowledgements: This compilation derives information from many sources including, chiefly „Kanchi Kosh‟ published on 31st March 2004 by Kanchi Kamakoti Jagadguru Sri Jayendra Saraswati Swamiji Peetarohana Swarna Jayanti Mahotsav Trust, „Sri Jayendra Vijayam‟ (in Tamil) – parts 1 and 2 by Sri M.Jaya Senthilnathan, published by Sri Kanchi Kamakoti Peetham, and „Jayendra Vani‟ – Vol. I and II published in 2003 by Kanchi Kamakoti Jagadguru Sri Jayendra Saraswati Swamiji Peetarohana Swarna Jayanti Mahotsav Trust. The author expresses his gratitude for all the assistance obtained in putting together this compilation. Author: P.R. Kannan, M.Tech., Navi Mumbai. Mob: 9860750020; email: [email protected] Page 3 of 152 P.R.Kannan of Navi Mumbai, our Srimatham‟s very dear disciple, has been rendering valuable service by translating many books from Itihasas, Puranas and Smritis into Tamil and English as instructed by Sri Acharya Swamiji and publishing them in Internet and many spiritual magazines. -
Atma – Anatma Viveka - Claim, I Am Not Anatma
Miscellaneous Texts Index S. No. Topics Author No. of Verses Page No. 1. Dakshinamurthi Stotram Adi Shankaracharya 10 1 2. Sri Rama Gita Veda Vyasa 62 4 3. Advaita Makaranda Sri Lakshmidhara Kavi 28 19 4. Baja Govindam Adi Shankaracharya 33 26 5. Atma Bodha Adi Shankaracharya 68 35 6. Upadesa Sara Ramana Maharishi 30 48 7. Naishkarmya Siddhi Sureshvaracharya 423 50 8. Aparoksha Anubuti Adi Sankaracharya 144 81 9. Drg Drsya Viveka Adi Sankaracharya 46 115 10. Sruti Sara Samudharanam Sri Totaka Bhagavatpada 179 126 11. Pratah Smaranam Adi Sankaracharya 3 135 12. Tattva Bodha Adi Sankaracharya 38 136 13. Sad Darshanam Ramana Maharishi 43 163 14. Ashtavakra Samhita Ashtavakra 298 165 15. Vivekachudamani Adi Sankaracharya 581 174 DAKSHINAMURTHY STOTRAM Summary - 10 Verses Verse 1 – 4 Verse 5 Verse 8 Essence of Vedanta - 4 Deficiencies in - Sakshi puts Vesham of intellect. Pitru – Putra, Guru – - Stree, Bala, Andah, Jada. Sishya. Sat : - Unreleased, - Essence of Paramatma. undeveloped, unaided, Chit : unintelligent. Verse 9 - Essence of Jivatma. - Deha, prana, Indriya, - I Sat Chit Atma am Buddhi Sunya Vadis - Sarvatma Bava. essence of whole Enumerated. - Ashtada Prakrti. creation. - Creation rises, rests in Verse 6 me. Verse 10 Kaivalya Upanishad : - Refutation of Shunya - Mei Eva Sakalam… Vada. Phalam : [Verse 19] - Important Sloka - Jeevan Mukti - Videha Mukti. - Attributed Ahamkara, Verse 7 attributeless Sakshi. 1 Introduction : • 10 Verses, text composed by Shankaracharya to glorify Adiguru Devata Dakshinamurti. • Laya Karta resolves Dvaita Prapancha into unmanifest condition during sleep, Death and Pralayam. • Resolution of duality happens when Agyanam goes away. • Upadesa Vakyam are like waves of transmission towers TV stations, which converts Vritti into Jnanam. -
Jñāna Yoga Is "Knowledge of the Absolute" (Brahman). This Is the Most Difficult Path, Requiring Tremendous Strength of Will and Intellect
JNANA YOGA The yoga of knowledge or wisdom. Jñāna yoga is "knowledge of the absolute" (Brahman). This is the most difficult path, requiring tremendous strength of will and intellect. Taking the philosophy of Vedanta the Jnana Yogi uses his mind to inquire into his own nature. Here aspirant seeks the ultimate truth using keen investigation and fearless inquiries and arrives at doubtless stage of realization. He questions until he sees. Once you conquer the mind, the same pure mind becomes an instrument of realization. The Prakriti or Nature has 8 components: Ether, Air, Fire, Earth, Water (5 elements of Gross Body) and Mind, Intellect, Ego (3 elements of subtle body). Mind feels, Intellect discriminates and Ego identifies. Bhagavad Gītā says: ‘Verily, there is no purifier (pavitra) in this world equal to Divine Wisdom” and faithful (sharaddhavan) becomes knowledgeable. The Jnana Yogi aspirant tries to develop four spiritual capacities or abilities (sādhana catustaya): 1) ability to discriminate (viveka) between the spiritual and material, between the real and the unreal; between transitory and permanent 2) the renunciation (vairāgya) from worldly desires; 3) mind control(śamā), sense-control (dama), cessation of activity of mind (uparati), perseverance (titiksā), mental resolve or intentness of mind (samādhāna), and faith (śraddhā; 4) a positive longing for wisdom and freedom (mumukshutva). Broadly, jñāna-yoga entails the study of Vedāntic texts, sustained reflection upon the philosophical principles of Advaita and ‘constant meditation’ (nididhyāsana). Three things are Durlabha (hard to get). 1. Manushayatva (life as human being), 2. Mumukshutava: burning desire to attain self-realization and 3. Sadhu Purush Samshraya. -
Knowing Our Roots By: Srimaan S K V Ramacharyulu, Bengaluru
1 Knowing our Roots By: Srimaan S K V Ramacharyulu, Bengaluru Contents Chapter – 1 : Historical Perspective .............................................................................................................. 2 Chapter – 2 : Spiritual Perspective .............................................................................................................. 49 Chapter – 3 : Scriptural Perspective ............................................................................................................ 91 Chapter – 4 : Practical Perspective ........................................................................................................... 112 Chapter – 5 : Synopsis ............................................................................................................................... 126 2 Chapter – 1 : Historical Perspective “Swastih Prajaabhyah Paripaalayantaam Nyaayyena margena maheem maheeshaah Gobrahmanebhyah shubhamasthu nithyam Lokaah samasthaah sukhino bhavanthu” Mangalam Kosalendraaya….. My father, after his daily Tiruvaaraadhanam and Sundarakaanda Paaraayanam was coming out of the Pooja room chanting in his routine way. It was one of those bright summer mornings and I came home from my Engineering college hostel for the summer vacation. Although I brought home my college books, I hardly used to open them till the end of the vacation. Hence lot of time to think whatever I want especially It is also difficult to roam around in the hot sun and hence lot of time to think whatever I want. So I started a conversation -
BG Chapter 13
By Suresvaracharya Volume 17 INDEX S. No. Title Verse Page No. Restatement of agency, etc. for the purpose 61. 78 – 80 2765 to 2818 of negation [Verse 73 to 80] Mahavakyas do not enjoin prasankhyana 62. 81 – 92 2819 to 2938 [Verse 81 to 95] [ii] INDEX S. No. Title Page No. II Chapter 3 : Topic 61 to 62 77 Verse 78 2765 78 Verse 79 2800 79 Verse 80 2813 80 Verse 81 2819 81 Verse 82 2844 82 Verse 83 2855 83 Verse 84 2865 84 Verse 85 2870 85 Verse 86 2883 86 Verse 87 2894 87 Verse 88 2902 88 Verse 89 2910 89 Verse 90, 91 2913 90 Verse 92 2930 [iii] Topic 61 to 62 Verse 78 to 92 Verse 78 – Introduction : Again, one may ask : "How can non-duality which is the meaning of "that" remove without any residue the sense of having a second and being subject to suffering conveyed by the word 'thou'?" We reply as follows. We do not say that these two words are related as the remover and the removed. What then? The sense of non-duality which was not known earlier in respect of the inward Self signified by "thou" is predicated of it by "that". So, since by the removal of ignorance, what has been caused by it, viz. the sense of having a second which is included in the meaning of "thou" as well as the sense of mediacy which is included in the meaning of "that" is removed, there is no scope for defects such as the two words having different denotations mentioned by the critic. -
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. -
The Essence of Hindu Doctrine and Its Influence on Christianity in America and Europe
International Journal of Orthodox Theology 6:4 (2015) 163 urn:nbn:de:0276-2015-4085 Alexandru-Corneliu Arion The Essence of Hindu Doctrine and its Influence on Christianity in America and Europe Abstract This paper addresses the topic of the identity of Hindu religion and its impact on Christianity in the West (i.e. in Europe and USA), which is to be seen, especially through Neo-Hindu movements (that occurred mainly during 1950s–1980s). Thus, features and key terms such as: authority of the Veda, Dharma, moksha, samsāra and karma, the paths to liberation, concept of God, Brahman-ātman, avidyā and māyā and AUM are sketchily presented in the first part of Rev. PhD Alexandru- the paper. There are obvious Corneliu Arion is holding the Chair of History and differences between both Hindu Philosophy of Religions at schools and Christian faith which the Faculty of Theology regards 1. Ultimate concern: For the and Sciences of Education Hindu, it is escape from the human of the Valahia University condition, whereas for the Christian it of Târgovişte, Romania 164 Alexandru-Corneliu Arion is freedom from guilt, sin, and the devil; 2. Human nature: For the Christian it is creaturely and sinful; for the Hindu it is divine; 3. Human problem: It is moral sin for the Christian and intellectual ignorance for the Hindu; 4. Resolution: For the Christian it is a divine act at infinite cost to God; for the Hindu it is human effort, sometimes mixed with grace, without cost to the god. In the second part it is presented the debated problem of Gurus and their movements and Neo-Hindu movements sprung at the second half of 20th century, such as Satya Sai Baba, International Society for Krishna Consciousness and meditation for “transcendental consciousness” (TM).