Brahma Sutras
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Universals : Studies in Indian Logic and Linguistics / J
UNIVERSALS Frits Staal UNIVERSALS Studies in Indian Logic and Linguistics The University of Chicago Press Chicago and London FRITS STAAL is professor of philosophy and South Asian languages at the University of California, Berkeley. THE UNIVERSITY OF CHICAGO PRESS, CHICAGO 60637 THE UNIVERSITY OF CHICAGO PRESS, LTD., LONDON © 1988 by Frits Staal All rights reserved. Published 1988 Printed in the United States of America 97 96 95 94 93 92 91 90 89 88 5 4 3 2 1 Library of Congress Cataloging in Publication Data Staal, Frits. Universals : studies in Indian logic and linguistics / J. Frits Staal. p. cm. Bibliography: p. Includes index. 1. Hindu logic. 2. Language and logic. 3. Universals (Philosophy) I. Title. BC25.S76 1988 87-23187 160'.954—dcl9 CIP ISBN 0-226-76999-2 (cloth); 0-226-77000-1 (paper) Contents Preface vii Introduction 1 1. Universals, Shadowy and Substantial 1 2. The Evidence from Indian Logic 12 3. The Evidence from Indian Linguistics 29 4. Seven Reviews 35 5. Conclusions 36 Bibliography 51 PART i INDIAN LOGIC 1. Correlations between Language and Logic in Indian Thought. 59 Bulletin of the School of Oriental and African Studies 23 (1960): 109-22 2. Formal Structures in Indian Logic. 73 Synthese: An International Quarterly for the Logical arid Psychological Study of the Foundations of Science 12 (1960): 279-86 3. Means of Formalization in Indian and Western Logic. 81 Proceedings of the XHth International Congress of Philosophy, Florence 10 (1960): 221-27 4. The Theory of Definition in Indian Logic. 88 Journal of the American Oriental Society 81 (1961): 122-26 5. -
Friday Hindu Story
Lord Brahma Brahma is the creator of the universe and all knowledge. He is the first god in the Hindu Trimurti (three gods who are responsible for the creation, preservation and destruction of the world). Brahma grew inside a lotus from the navel of a sleeping Vishnu. He has 4 heads and has the goddess Saraswati as a companion. Brahma is sometimes depicted with a beard. Lord Vishnu Vishnu is the Hindu god who preserves the universe and people. He is the second god in the Hindu Trimurti. Hindus believe that he has saved his followers by appearing to them in other forms. Vishnu has four arms to represent the four corners of the world. Lord Shiva Shiva is the destroyer of the universe so that new life can come again. He restores the balance between good and evil. He is the third god in the Hindu Trimurti. Ganesh Ganesh is the elephant-headed god and the Lord of all living things. He is the god who helps people overcome their problems by granting them wisdom and strength. It is said that the god Shiva cut off his original head and restored him to life by giving him the head of an elephant. Lakshmi Lakshmi is the wife of Vishnu and travels on a lotus flower. She is the goddess of wealth and success. Sita Sita is actually an incarnation of the goddess Lakshmi. She is a beautiful, loyal wife and a role model for Hindu women. Rama Rama is the ‘perfect’ avatar of Vishnu. He is a symbol of chivalry and virtue. -
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. -
Philosophy in Classical India the Proper Work of Reason
Philosophy in Classical India The proper work of reason Jonardon Ganeri London and New York 2Rationality, emptiness and the objective view 2.1 THOUGHT AND REALITY Is reality accessible to thought? Could it not be that there are limits on our cognitive capacities, and the way the world is, whatever that might be, is something beyond our powers of understanding? What there is in the world might extend beyond what we, in virtue of our natural cognitive endowment, have the capacity to form a conception of. The thesis is a radical form of scepticism. It is a scepticism about what we can conceive rather than about what we can know. Nagarjuna (c. AD 150), founder of the Madhyamaka school of Indian Buddhism, is a radical sceptic of this sort. Indeed, he is still more radical. His thesis is not merely that there may be aspects of reality beyond the reach of conception, but that thought entirely fails to reach reality. If there is a world, it is a world about which we can form no adequate conception. Moreover, since language expresses thought, it is a world about which we cannot speak. Where the reach of thought turns back, language turns back. The nature of things (dharmata) is, like nirvana, without origin and without decay. (MK 18.7) Not dependent on another, calm, not conceptualised by conception, not mentally constructed, not diverse – this is the mark of reality (tattva). (MK 18.9) This indeed is for Nagarjuna the true meaning of the Buddha’s teachings, a meaning so disruptive to common reason that the Buddha was reluctant to spell it out. -
MA Philo. Credt Semester I-II
Syllabus M.A. (Philosophy) (Semester and Credit system) (Semesters I and II Operative from 2008-9) (Modified from year 2010-2011) Department of Philosophy Dr. Babasaheb Ambedkar Bhavan University of pune, Pune-411007 Tel. 020-25601314/15 E-mail: [email protected] General Instructions 1) In Semesters I and II the first two courses (viz., PH 101, PH 102, PH 201, PH 202) are compulsory. 2) Out of the list of Optional courses in the Semester I and II and out of the Group A and Group B in the Semester III and IV two courses each are to be offered. 3) A student has to successfully complete 16 courses for the Master’s Degree. 4) A student can choose all the 16 course in the Department of Philosophy OR A student desirous to do M.A. in Philosophy has to choose at least 12 courses(of 4 credits each) from the Department of Philosophy (i. e., at least three courses -including compulsory courses, if any,- each semester) and 4 courses (i. e., at the most 16 credits in all, one course of 4 credits per semester) from any other department/s as interdisciplinary courses, such that the total number of credits is at least 64 out of which 75% credits are from philosophy department. 5) Dissertation and Open Course: In addition to a wide range of options, the syllabus provides for (i) Dissertation and (ii) Open Course in semesters III and IV the details of which will be declared separately. 6) The lists of readings and references will be updated by the Department and by the respective teachers from time to time. -
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. -
Masi Kalpana: a Novel Dosage Form
Hussain Gazala : J. Pharm. Sci. Innov. 2015; 4(3) Journal of Pharmaceutical and Scientific Innovation www.jpsionline.com Review Article MASI KALPANA: A NOVEL DOSAGE FORM Hussain Gazala* Associate Professor, Department of Rasashastra & Bhaishajya Kalpana, SDM College of Ayurveda & Hospital, Hassan, Karnataka, India *Corresponding Author Email: [email protected] DOI: 10.7897/2277-4572.04334 Received on: 15/04/15 Revised on: 08/05/15 Accepted on: 04/06/15 ABSTRACT Masi Kalpana is a therapeutic dosage form mentioned in Ayurveda Pharmaceutics. It is used for internal and external administration in various ailments. It is a medicinal form where plant and animal origin drugs are subjected to heat treatment by which it turns into a carbonized form useful in therapeutics. Its use in clinical practice is also elusive. A few research works have been carried in Pharmaceutical aspect but its therapeutic utility needs to be proved. Keywords: Masi, Pharmaceutics, Therapeutics, Carbonized form INTRODUCTION 3. Triphala Masi: Coarse powder of the drugs namely Haritaki (Terminalia chebula), Vibhitaki (Terminalia bellirica), Amalaki Masi Kalpana is a dosage form in Ayurveda Pharmaceutics where (Phyllanthus emblica) are taken and heated in an iron pan till it the drug is brought to a carbonized form by the process of turns black. It is used in Upadamsha vrana (soft chancre) with employing heat to the dry ingredients of drug. The drugs selected for madhu (Honey) for application. Masi preparation can be plant or animal origin. It is used for both internal and external use. Its usage is more as local application. Svaavida Masi4: The spines of porcupine, cut into small pieces 4. -
Lankavatara-Sutra.Pdf
Table of Contents Other works by Red Pine Title Page Preface CHAPTER ONE: - KING RAVANA’S REQUEST CHAPTER TWO: - MAHAMATI’S QUESTIONS I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI CHAPTER THREE: - MORE QUESTIONS LVII LVII LIX LX LXI LXII LXII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIVIV LXXV LXXVI LXXVII LXXVIII LXXIX CHAPTER FOUR: - FINAL QUESTIONS LXXX LXXXI LXXXII LXXXIII LXXXIV LXXXV LXXXVI LXXXVII LXXXVIII LXXXIX XC LANKAVATARA MANTRA GLOSSARY BIBLIOGRAPHY Copyright Page Other works by Red Pine The Diamond Sutra The Heart Sutra The Platform Sutra In Such Hard Times: The Poetry of Wei Ying-wu Lao-tzu’s Taoteching The Collected Songs of Cold Mountain The Zen Works of Stonehouse: Poems and Talks of a 14th-Century Hermit The Zen Teaching of Bodhidharma P’u Ming’s Oxherding Pictures & Verses TRANSLATOR’S PREFACE Zen traces its genesis to one day around 400 B.C. when the Buddha held up a flower and a monk named Kashyapa smiled. From that day on, this simplest yet most profound of teachings was handed down from one generation to the next. At least this is the story that was first recorded a thousand years later, but in China, not in India. Apparently Zen was too simple to be noticed in the land of its origin, where it remained an invisible teaching. -
Understanding the Super Excellence of Gaudiya Vaishnavism
Understanding the Super Excellence of Gaudiya Vaishnavism Understanding the Super Excellence of Gaudiya Vaishnavism. So that is the theme, understanding the super excellence of Gaudiya Vaishnavism. Srila Prabhupada ki jay! He was and he is Gaudiya Vaishnava, coming in the line of disciplic succession and we are getting connected. So we are making this presentation, I won’t say this is complete presentation but some introductory presentation to make the point that Gaudiya Vaishnavism is super excellent like, mattah parataram nanyat kincid asti dhananjaya mayi sarvam idam protam sutre mani-gana iva [Bg 7.7] Translation: O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread. Krishna said no one is equal to me and no one is superior to me. So Krishna is super excellent personality of godhead. So like that there are different features of Gaudiya Vaishnavism, so we have picked up a few items which are listed here. Achintya-Bheda-Abheda tattva or philosophy or the commentary on vedanta sutra is of Gaudiya Vaishnavas is super excellent, so that one. And Gaudiya sampradaya is super excellent and raganuga sadhana bhakti. And Goloka dhama, amongst all the dhamas and there are many of them, is the topmost realm, super excellent and that is Gaudiya Vaishnavas preference, they don’t settle on any other level they go all the way to the top, topmost abode, super excellent abode Goloka. Mellows of bhakti, Gaudiya Vaishnavas only settle for the topmost rasa, madhurya rasa. That is what Sri Krishna Chaitanya Mahaprabhu relished and shared. -
The Mountain Path Vol. 45 No. 4, Oct 2008
CONTENTS RAMANA A SHTOTTARAM 2 EDITORIAL Effort and Effortlessness 3 BHAGAVAN’S FORTY TWO V ERSES FROM T HE G ITA Neera Kashyap 9 FREEWILL John Grimes 21 MY CHILDHOOD WITH BHAGAVAN: PART TWO Rajalakshmi 27 ON THE NATURE OF SELF-INFLICTED SUFFERING Mukesh Eswaran 37 KEYWORD Mounam 47 ULLADU NARPADU: VERSE TWENTY S. Ram Mohan 53 THE SIGNIFICANCE OF PRADAKSHINA N.A. Mohan Rao 57 THE N AMES OF SIVA Ramesh Menon 64 IN PRAISE OF THE LAZY ONES David Godman 65 FREUD’S UNCONSCIOUS IN THE LIGHT OF VEDANTA S. Mohan 71 JULIAN OF NORWICH: PART ONE Sister Bridget Mary 77 PRACTICAL INSTRUCTION: PART THREE Swami Sadasivananda 87 EXPERIENCING GOD AS ‘I AM’ Michael James 95 BOOK E XCERPT: A WOMAN’S WORK Mary Ellen Korman 101 SRI ARUNACHALA VENBA Sadhu Om Swami 109 R AMANA KIDS’ CORNER 115 LETTERS TO THE EDITOR 117 BOOK REVIEWS 120 ASHRAM BULLETIN 125 EDITORIAL Ramana Ashtottaram 56. Aae< ivmlay nm> Effort and Om VimalÅya namah. Prostration to the flawless one. Effortlessness The flaws in our human nature, which hide the Self as clouds conceal the Sun, are the dark shadows cast by the ego. Bhagavan, being wholly egoless, shines as pure Awareness free from every flaw. 57. Aae< dI"RdizRne nm> Om D≠rgha dar±ine namah Prostration to the far-sighted one. One of transcendental vision who sees beyond time and space; one mong the exceptional individuals whose stature is recognised not who looks through the phenomenal and sees the Real. Aonly in India but around the world, Mahatma Gandhi stands out in the public eye as the one who shaped modern India and influenced other political activists who sought freedom through peaceful means. -
What the Upanisads Teach
What the Upanisads Teach by Suhotra Swami Part One The Muktikopanisad lists the names of 108 Upanisads (see Cd Adi 7. 108p). Of these, Srila Prabhupada states that 11 are considered to be the topmost: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhadaranyaka and Svetasvatara . For the first 10 of these 11, Sankaracarya and Madhvacarya wrote commentaries. Besides these commentaries, in their bhasyas on Vedanta-sutra they have cited passages from Svetasvatara Upanisad , as well as Subala, Kausitaki and Mahanarayana Upanisads. Ramanujacarya commented on the important passages of 9 of the first 10 Upanisads. Because the first 10 received special attention from the 3 great bhasyakaras , they are called Dasopanisad . Along with the 11 listed as topmost by Srila Prabhupada, 3 which Sankara and Madhva quoted in their sutra-bhasyas -- Subala, Kausitaki and Mahanarayana Upanisads --are considered more important than the remaining 97 Upanisads. That is because these 14 Upanisads are directly referred to by Srila Vyasadeva himself in Vedanta-sutra . Thus the 14 Upanisads of Vedanta are: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Aitareya, Taittiriya, Brhadaranyaka, Chandogya, Svetasvatara, Kausitaki, Subala and Mahanarayana. These 14 belong to various portions of the 4 Vedas-- Rg, Yajus, Sama and Atharva. Of the 14, 8 ( Brhadaranyaka, Chandogya, Taittrirya, Mundaka, Katha, Aitareya, Prasna and Svetasvatara ) are employed by Vyasa in sutras that are considered especially important. In the Gaudiya Vaisnava sampradaya , Srila Baladeva Vidyabhusana shines as an acarya of vedanta-darsana. Other great Gaudiya acaryas were not met with the need to demonstrate the link between Mahaprabhu's siksa and the Upanisads and Vedanta-sutra. -
A Critical Review of Saint Madhavadeva's Nam-Ghosa
Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930 A CRITICAL REVIEW OF SAINT MADHAVADEVA’S NAM-GHOSA Bhupen Gogoi Reseach Scholar, Dept. of M.I.L. & L.S., Gauhati University, Assam. India, 781014 Abstract : Nam-Ghosa is the best writing by Madhavadeva. It contains thousand (according to some books of collections thousand and one) verses. Nam-Ghosa has made a remarkable contribution in the context of propagation and spreading of the New Vaishnavism or Ek Sarana Nam Dharma. Nam-Ghosa can be divided into three parts as the gospel of Nam-Dharma or the New Vaishnavism, poetic expression of detached devotional feelings and the appreciation of the qualities of Lord Vishnu and his various names. Madhavadeva got true savour of devotion by the grace of his preceptor Sankardeva. Madhavadeva has offered his honour and devote to Sankardeva for several times in Nam-Ghosa. In this book Madhavadeva has suggested easy way to offer devotion to Lord Krishna or Vishnu. The main philosophy of Nam-Ghosa is based on Vedanta Philosophy. According to Nam-Ghosa people should be devoted to Lord Krishna only when he can be able to come out from selfishness and after that he can be able to reach Krishna Dham - the final destination of a soul. Key words : Madhavadeva, Nam-Ghosa, Devotion, Guru, God, Philosophy. INTRODUCTION : Madhavadeva was an ardent disciple of his preceptor Sankardeva. Sankardeva introduced the new vaishnavism in the 15th century in Assam. For spreading the religion Madhavadeva worked very hard to help his preceptor and he became as a shadow of Sankardeva.