DOCSLIB.ORG

Sambodhivol17015254mbp.Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sambodhivol17015254mbp.Pdf VOL. XVII 1990-91 EDITOR : Dr. H. C. BHAYAN1 L. D. INSTITUTE OF INDOLOGY AHMEDABAD .. XYI1 V- L. D. INSTITUTE OF Published by H. C. Bhayani , L. D. Institute of Inciology Abmedabad-9 November 1992 Printed by KRISHNA PRINTERY 966, Naranpura Old Village Ahmedabad-380013 Price ; 65-00 CONTENTS English in Indian 1. Detachment and Liberation on Modern Times Dr. H. M. Joshi 1 Philosophy and its Impact -its relevance at the 2. The 'Jyotish Yantra' (Astrolabe) 17 L. D. Institute Vis-A- Vis 3 Anubhasya of Sri Vallabhacaraya Dr. M. V. Joshi 23 the 'Vedanta' by V. S. Ghate Grant of 4 ' A Forged Agarva Copper-Plate Pravinchandra Parikh, Sahasrarjuna Bharati Shelat 36 to the Vedic 5 Emendations Essential N. M. Kansara 43 Grammar of Bhojadeya Dr. Parul Mankad 54 6. Rasanirnpana of Ajitasenscarya 7. Philosophy of Language-Aa Prof. V. N. Jha 60 Indian Perspective 8 The Concept of Change As Treated Buddhism ,Dr. Bhavana Trivedi 68 in Buddhism : Section-I Hmayana Hindi 9. 10. ^- ^^ *f* 85 89 11. Gujarati " 12 MfeMlW ooi-'lllkl ** 97 * ' *" * 13. V. M. Kulkarni 12C 14. Location of Rasa to Pandit 15. Award of Padmabhushan Dalsukh Malvaniya 13: Reviews Dr. H. C. Bhayani 1-: Appendix : AlamkSra-Dappana Detachment and Liberation in Indian Philosophy and its * impact on Modern Times-its relevance. Dr. H. M Joslli, Baroda. The roots of Indian philosophy-Darshaiias-are lying in Rigveda, Tantra is and Agamas. It is difficult to decide and fix which is earlier and which the later in historical sequence. It is generally accepted that Rigveda is first is not poetry of the whole world. It is said that the language of Rigveda entirely .literal and therefore is does not depict factual Reality. Jain, philoso- phers attempt to trace their roots and origin in Rigveda then on the other hand learned scholars of Tantra literature hold that the tradition of Tantra as well as Tantras discuss emerged as parallel' with Veclic tradition. Vedas Their and lay down the principles of subtle Individual and Reality. articu- lation is symbolic. This is learnt from the 'Nirukta' of Ysska also. In the comtemplative tradition of India there are clearly two paths suggested for the realization of the supreme aim of life. Sages and philoso- and phers have tested them in practise. The first path is that of penance austerity and the second path is that of love and devotion. It is possible these to obtain practical guidance as well as literature regarding two paths in ancient cultures of Greece. Iran, Rome and China. Thinkers, philosophers and sages such as Pythagoras, Diogenes, Confucious, Lao Tze, Plotinns, Asho Zarathustra. have laid down the paths of austerity and friendship. In Upanishads, later literature of Buddhism and Jainism the rigid of have been enunciated. As principles and practices of realization goals be a result certain key-concepts which are propounded may formulated without are as follows, (I) Thought or principle practise meaningless, of such as "mind, (2) In different faculties and parts personality body, it is essential to establish feeling will, contemplation and activity determination, Dharma, Permanent principle and equanimity, (3) Whatever an his and is thought, and done by .person makes impact upon Individuality life is not and divided but his surroundings, (4) Human separate component natural and life, (5) The it has continuous relation with social, worldly and Moksha mould human life and society goals of Dharma, Artha, Kama in its distinct phases. to and These four aims have significantly contributed social, religious of India. Therefore it is necessary to understand philosophical development Kasturbbni Memorial Lecture. 1989-90. its An is made to analysis. attempt lay down these ideals from linguistic, and moral of .special, points views. 'Dharnia' and 'Moksha' are shown their and meanings their concepts keeping in view their time and circumstance. Uniformity of nature, truth, Karma, ritual, swadharma, sect, creed and aim of life supreme are the diverse meanings of the term 'Dharma'. There have been several and meanings definitions of the term 'Dimrma' shown In Sruti, Smriti, Purana and Darshana. Prescriptive, performative, as matters of duty, rule, categorical imperative, desireless action have been its seven! meanings. In similar manner it would be desirable to bring out the diverse aim of 'Liberation' and its methods. In Vedic literature and culture the meaning of liberation was Punty of mmd harmony goodeness, light, realization of principle of welfare T! over of death. cewmng These are meanings expressed in the foUcnvin, w v ' ' ' Moreover, Worship nre while coming together, our mind, heart and work together. Like spokes in the wheel vou will ,i join a, cMtre. , y,iurvcdl Manlra , "M! towards ^ good decisions and will' This is its live for ' hundred years by to of Upanishads and certain * ephemeralness of the world and life expressed. However, by ^ ^ been not elaborated in the Upanishadl' '*", are of bt are - the they not discussed philosophical idea an ns iadependent topic in f; pic, Pu r3naS a" d c , and in Da sh ^^ nas <>on. vow es7idldeas of vrere fiiven Bhishma, going to forest dominance ^ tf^ - had entered Hinduism. As a result those who were practising detachment and sanyasa were trying to reside away from society. As the social and historical development took place there came about phases of activity and renunciation. The distinction between activity and civili- renunciation or detachment is not rigid but just as the age of Vedic zation was an age of activity and then later in Aranyakas and Upanishads the phase of contemplation and detachment occurred, in like manner one can see such phases in the development of civilization. The meaning of formal activity is at times restricted to religious rituals external mechanism and to ceremony. This meaning is not proper. At one stage of civilization owing the the force of authority and under the influence of rigid caste-system, At that ritualistic activity accelerated and there was violence of animals. time Buddhism and Jainism emerged a? powerful forces and both the reli- of true gions strongly opposed this 'activity'. They showed the meaning in moral activity and the aim of moral life. This stage is quite significant the history of Indian civilization because along with detachment it suggests the path of true religion. In the concepts of Buddhist religion and Advait Vedsnta the ideas of illusoriness and momentariness of life and the world can be observed, is not limited to India but its especially the impact of the life of Buddha influence can be seen throughout Asia and its people. This can be seen in In the Vedanta advocated its religions, painting, art and cultural history. of by Bhartruhari, Gaudapada and Sankaracharya there is an extreme Indian philosophical concept. There is a defence of Upanishadic philosophy but from the point of view of the development of life, its main aim is shown as control by the method of detachment and renuciation. In the literature of Puran, Smriti and specially in Sahkhya philosophy the concept of liberation by proper discrimination is sugested since Jain also there is an antiquity to modern times. In philosophy emphasis discrimination. From one on rigid self-discipline, control and point of view in almost all systems of philosophy in India, mind, avidya and ego are regarded as main hurdles of liberation. In Sankhya philosophy one can of Kapila and Ishwarkrishna it is thought that get long-standing and Purusha. This is liberation by realizing discrimination between Prakriti of a also a path of austerity. In the Yoga-Darshana Patanjali, systematic It leads to the state of Samadhi path is recommended for this purpose. instruments and of mind and and it gets with the internal layers personality. then it should be made When we are discussing the topic of liberation is constant similar to clear that the desire to get liberation a aspiration and those of Dharrmi and Artha. It is not advisable to join it with logical is to note that the human mind intends metaphysical reasoning. It important of all the three Gunas and various to get freedom from worldly misery for transeedcntal value and higher other psychological hurdles, its aspiration it is an endeavour mind is not only the mark of intellectual development but is true that in the his- of its essence as human being and its experience. It is associated with its ideology tory of philosophy the subject of liberation is related and contemplation. The concept of liberation of .liva and Atman with the point of view oF Truth and Reality. liberation and An attempt is made to distinguish between freedom and liberation is it is said that freedom is apolitical ideal whereas philosophical of view every and spiritual ideal. However from the psychological point in individual likes freedom and desire to get liberation is constant humanity tow- and it is this constant aspiration which ultimately leads human being ards the endeavour of liberation. As ! said earlier man selects either aust- one .makes an ellort to erity or love as an alternative and accepting the the get liberation. He either welcomes the hurdles appearing on way by As contem- including it or by renouncing it as a stage in human progress. which porary British philosopher Wittgenstein says that the ladder through man achieves the aim is to be ultimately thrown away, similarly the stage* through, which, man attains the aim of liberation are on the one hand done away with and he forgets the stages after having realised it. He even atte- mpts to destroy the memory of it. On the other lunul he tries to include, change and transform the hurdles and instruments of liberation. From philosophical point of view Jaina philosophy attemts lo expound contemplative and pragmatic system as well us a way of conduct to resolve the bond and internal 'Kashay' of individual by ihc principle of Dravya ami consciousness.
Load more

Recommended publications
  • 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 ..................................................................................
    [Show full text]
  • Indian Psychology: the Connection Between Mind, Body, and the Universe
    Pepperdine University Pepperdine Digital Commons Theses and Dissertations 2010 Indian psychology: the connection between mind, body, and the universe Sandeep Atwal Follow this and additional works at: https://digitalcommons.pepperdine.edu/etd Recommended Citation Atwal, Sandeep, "Indian psychology: the connection between mind, body, and the universe" (2010). Theses and Dissertations. 64. https://digitalcommons.pepperdine.edu/etd/64 This Dissertation is brought to you for free and open access by Pepperdine Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Pepperdine University Graduate School of Education and Psychology INDIAN PSYCHOLOGY: THE CONNECTION BETWEEN MIND, BODY, AND THE UNIVERSE A clinical dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Psychology by Sandeep Atwal, M.A. July, 2010 Daryl Rowe, Ph.D. – Dissertation Chairperson This clinical dissertation, written by Sandeep Atwal, M.A. under the guidance of a Faculty Committee and approved by its members, has been submitted to and accepted by the Graduate Faculty in partial fulfillment of the requirements for the degree of DOCTOR OF PSYCHOLOGY ______________________________________ Daryl Rowe, Ph.D., Chairperson ______________________________________ Joy Asamen, Ph.D. ______________________________________ Sonia Singh,
    [Show full text]
  • ADVAITA 18 Diagrams Combined
    ajati.com The Absolute Consciousness and The Three States AVASTHA-TRAYA three states of consciousness Jagrat – Vishva Svapna – Taijasa Sushupti – Prajna waking state – its experiencer dreaming state – its experiencer deep sleep state – its experiencer TURIYA The Absolute Consciousness – “The Fourth“ ajati.com Bodies, Sheaths, States and Internal Instrument Sharira-Traya Pancha-Kosha Avastha-Traya Antahkarana Three Bodies Five Sheaths Three States Internal Instrument Sthula Sharira Annamaya Kosha Jagrat - Waking Ahamkara - Ego - Active (1) (1) (1) Buddhi - Intellect - Active Gross Body Food Sheath Vishva - Experiencer Manas - Mind - Active Chitta - Memory - Active Pranamaya Kosha (2) Vital Sheath Ahamkara - Ego - Inactive Sukshma Sharira Manomaya Kosha Svapna - Dream Buddhi - Intellect - Inactive (2) (3) (2) Subtle Body Mental Sheath Taijasa - Experiencer Manas - Mind - Inactive Chitta - Memory - Active Vijnanamaya Kosha (4) Intellect Sheath Ahamkara - Ego - Inactive Karana Sharira Anandamaya Kosha Sushupti - Deep Sleep Buddhi - Intellect - Inactive (3) (5) (3) Manas - Mind - Inactive Causal Body Bliss Sheath Prajna - Experiencer Chitta - Memory - Inactive ajati.com Description of Ignorance Ajnana – Characteristics Anadi Anirvachaniya Trigunatmaka Bhavarupa Jnanavirodhi Indefinable either as Made of three Experienced, Removed by Beginningless real (sat) or unreal (asat) tendencies (guna-s) hence present knowledge (jnana) Sattva Rajas Tamas Ajnana – Powers Avarana - Shakti Vikshepa - Shakti Veiling Power Projecting Power veils jiva 's real
    [Show full text]
  • DHYANA VAHINI Stream of Meditation
    DHYANA VAHINI Stream of Meditation SATHYA SAI BABA Contents Dhyana Vahini 5 Publisher’s Note 6 PREFACE 7 Chapter I. The Power of Meditation 10 Binding actions and liberating actions 10 Taming the mind and the intelligence 11 One-pointedness and concentration 11 The value of chanting the divine name and meditation 12 The method of meditation 12 Chapter II. Chanting God’s Name and Meditation 14 Gauge meditation by its inner impact 14 The three paths of meditation 15 The need for bodily and mental training 15 Everyone has the right to spiritual success 16 Chapter III. The Goal of Meditation 18 Control the temper of the mind 18 Concentration and one-pointedness are the keys 18 Yearn for the right thing! 18 Reaching the goal through meditation 19 Gain inward vision 20 Chapter IV. Promote the Welfare of All Beings 21 Eschew the tenfold “sins” 21 Be unaffected by illusion 21 First, good qualities; later, the absence of qualities 21 The placid, calm, unruffled character wins out 22 Meditation is the basis of spiritual experience 23 Chapter V. Cultivate the Blissful Atmic Experience 24 The primary qualifications 24 Lead a dharmic life 24 The eight gates 25 Wish versus will 25 Take it step by step 25 No past or future 26 Clean and feed the mind 26 Chapter VI. Meditation Reveals the Eternal and the Non-Eternal 27 The Lord’s grace is needed to cross the sea 27 Why worry over short-lived attachments? 27 We are actors in the Lord’s play 29 Chapter VII.
    [Show full text]
  • What Is Causal Body (Karana Sarira)?
    VEDANTA CONCEPTS Sarada Cottage Cedar Rapids July 9, 2017 Peace Chanting (ShAnti PAtha) Sanskrit Transliteration Meaning ॐ गु셁땍यो नमः हरी ओम ्। Om Gurubhyo Namah Hari Om | Salutations to the Guru. सह नाववतु । Saha Nau-Avatu | May God Protect us Both, सह नौ भुन啍तु । Saha Nau Bhunaktu | May God Nourish us Both, सह वीयं करवावहै । Saha Viiryam Karavaavahai| May we Work Together तेजस्वव नावधीतमवतु मा Tejasvi Nau-Adhiitam-Astu Maa with Energy and Vigour, वव饍ववषावहै । Vidvissaavahai | May our Study be ॐ शास््तः शास््तः शास््तः । Om Shaantih Shaantih Enlightening and not give हरी ओम ्॥ Shaantih | Hari Om || rise to Hostility Om, Peace, Peace, Peace. Salutations to the Lord. Our Quest Goal: Eternal Happiness End of All Sufferings Transcending Birth & Death Problem: Fleeting Happiness Endless Suffering Cycle of Birth & Death 3 Vedanta - Introduction Definition: Veda = Knowledge, Anta = End End of Vedas Culmination or Essence of Vedas Leads to God (Truth) Realization Truth: Never changes; beyond Time-Space-Causation Is One Is Beneficial Transforms us Leads from Truth Speaking-> Truth Seeking-> Truth Seeing 4 Vedantic Solution To Our Quest Our Quest: Vedantic Solution: Goal: Cause of Problem: Ignorance (avidyA) of our Real Eternal Happiness Nature End of All Sufferings Attachment (ragah, sangah) to fleeting Objects & Relations Transcending Birth & Death Problem: Remedy: Fleeting Happiness Intense Spiritual Practice (sadhana) Endless Suffering Liberation (mukti/moksha) Cycle of Birth & Death IdentificationIdentification &&
    [Show full text]
  • 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).
    [Show full text]
  • Saivism Some Glimpses
    Contemporary Researches in Hindu Philosophy & Religion 1. Idealistic Thought in Indian Philosophy : Rise and growth from the Vedic Times to the Kevalädvaita Vedänta up to Prakäsänanda of 16th century, including as propounded in the Mahäyäna Buddhism; by Shuchita C. Divatia (ISBN 81-246-0021-X) 2. Karma and Reincarnation: The Vedäntic Perspective; by Muni Narayana Prasad (ISBN 81-246-0022-8) 3. Stonemill and Bhakti: From the Devotion of Peasant Women to the Philosophy of Swamies; by Guy Poitevin and Hema Rairkar (ISBN 81-246-0059-7) 5. Advaita : A Conceptual Analysis; by A. Ramamilrty (ISBN 81-246-0067-8) 6. Mind-Body Dualism : A Philosophic Investigation; by Alpana Chakraborty (ISBN 81-246-0071-6) 7. Hinduism and Modern Science; by T.R.R. Iyengar (ISBN 81-246-0077-5) Contemporary Researches in Hindu Philosophy & Religion; no. 4 Saivism Some Glimpses G.V. Tagare D.l1.Printworlcl(P)Ltd NEW DELHI-110015 Cataloging in Publication Data — DK Tagare, G.V. (Ganesh Vasudeo), 1911- Saivism. (Contemporary researches in Hindu philosophy & religion; no. 4). Includes bibliographical references (p. ). Includes index. 1. Saivism. 2. Hindu sects. 3. Philosophy, Hindu. I. Title. II. Series : Contemporary researches in Hindu philosophy & religion; no. 4. ISBN 81-246-0076-7 First Published in India inl996 © Author No reproduction or translation of this book or part thereof in any form, except brief quotations, should be made without the written permission of the Author and Publishers. Published and printed by: D.K. Printworld (P) Ltd. Regd. office : 'Sri Kunj', F-52, Bali Nagar New Delhi - 110 015 Phone : (Oil) 546-6019; Fax : (011) 546-5926 Preface ÖAIVISM is an ancient Indian religion in the broad sense of the term.
    [Show full text]
  • Srimad Bhagavatam Canto
    Srimad Bhagavatam Canto – 5 Chapter – 13-14 The Material World as the Great Forest of Enjoyment (Explanation of the Forest of Enjoyment) Srimad Bhagavatam 5.13-14 1 5.13.26 räjoväca yo ha vä iha bahu-vidä mahä-bhägavata tvayäbhihitaù parokñeëa vacasä jéva-loka-bhavädhvä sa hy ärya-manéñayä kalpita-viñayo näïjasävyutpanna-loka-samadhigamaù; atha tad evaitad duravagamaà samavetänukalpena nirdiçyatäm iti. King Parékñit said: O great devotee (mahä-bhägavata)! You have described (tvayä abhihitaù) with symbolic words (parokñeëa vacasä) the material existence of the jéva (jéva-loka-bhava adhvä). This allegorical presentation (kalpita-viñayah) for a person with refined intellect (ärya-manéñayä) cannot be easily understood (na aïjasä samadhigamaù) by inexperienced persons (avyutpanna- loka). Therefore (atha tad) you should explain this presentation (etad eva nirdiçyatäm), which is very difficult to understand (duravagamaà) using suitable examples (samaveta anukalpena). Srimad Bhagavatam 5.13-14 2 5.13.1 brähmaëa uväca duratyaye 'dhvany ajayä niveçito rajas-tamaù-sattva-vibhakta-karmadåk sa eña särtho 'rtha-paraù paribhraman bhaväöavéà yäti na çarma vindati Jaòa Bharata said: The merchant (särthah) who sees only obligation to scriptural actions divided into rajas, tamas and sattva (rajas-tamaù-sattva-vibhakta-karmadåk), who, out of ignorance (sah ajayä), is fixed on the path of material enjoyment (adhvany niveçitah), difficult to cross (duratyaye), and who is absorbed in material acquisition (artha-paraù), while wandering about (paribhraman), comes
    [Show full text]
  • The Problem of Psychophysical Agency in the Classical Sāmkhya
    ArgUmEnt Vol. 5 (1/2015) pp. 25–34 e­­‑ISSn 2084–1043 ISS n 2083–6635 The problem of psychophysical agency in the classical Sāmkhya. and Yoga * marzenna JAKUBCZAK ABStrACt the paper discusses the issue of psychophysical agency in the context of Indian philosophy, focusing on the oldest preserved texts of the classical tradition of Sāṃkhya­Yoga. the author raises three major questions: What is action in terms of Sāṃkhyakārikā (ca. fifth century CE) and Yogasūtra (ca. third century CE)? Whose action is it, or what makes one an agent? What is a right and morally good action? the first part of the paper reconsiders a general idea of action — including actions that are deliberately done and those that ‘merely’ happen — identified by Patañjali and Ῑśvarakṛṣṇa as a permanent change or transformation (pariṇāma) determined by the universal principle of causation (satkārya). then, a threefold categorization of actions according to their causes is presented, i.e. internal agency (ādhyātmika), external agency (ādhi­ bhautika) and ‘divine’ agency (ādhidaivika). the second part of the paper undertakes the prob­ lem of the agent’s autonomy and the doer’s psychophysical integrity. the main issues that are exposed in this context include the relationship between an agent and the agent’s capacity for perception and cognition, as well as the crucial Sāṃkhya­Yoga distinction between ‘a doer’ and ‘the self ’. the agent’s self­awareness and his or her moral self­esteem are also briefly examined. moreover, the efficiency of action in present and future is discussed (i.e. karman, karmāśaya, saṃskāra, vāsanā), along with the criteria of a right act accomplished through meditative in­ sight (samādhi) and moral discipline (yama).
    [Show full text]
  • Ahamkara: a Study on the Indian Model of Self and Identity
    1 Ahamkara: A study on the Indian model of self and identity Kriti Gupta and Jyotsna Agrawal* Department of Humanities and Social Sciences, Indian Institute of Technology, Patna, Bihar, India *Department of Clinical Psychology, National Institute of Mental Health Neurosciences, Bangalore, India Kriti Gupta, (Lead Author), Research Scholar, Department of Humanities and Social Sciences, Indian Institute of Technology, Patna, Bihar-800013; email: [email protected], Research interests: Positive Psychology, Indigenous Psychology, Indian Psychology, culture, mental health, psychotherapy. *Dr. Jyotsna Agrawal (Corresponding Author), Assistant Professor, Department of Clinical Psychology, National Institute of Mental Health Neurosciences, Bangalore-56002; email: [email protected], Research interests: Psychotherapy, Positive Psychology, positive emotions, public mental health, child & adolescent mental health, culture, Indigenous Psychology, Indian Psychology, Yoga & Consciousness studies, mind-body medicine, first- person/ subjective research methodologies. Acknowledgement: The authors wish to thank Prof. Michael F. Mascolo for his contribution in developing model of mind as per the Indian tradition. We also wish to thank Dr. Smriti Singh for her departmental support. The study was funded under PhD fellowship from IIT Patna, India. 2 Abstract Ideas around self and identity are at the core of various reflective traditions in both East and West. In the psychological literature, they have multiple meanings. However, they usually reflect the idea of self-sameness across changing time. The current study aimed to explore various ways in which contemporary Indians define their ‘self’ and if there were any parallel between modern and traditional construal of self. An open-ended Twenty Statements Test (TST) was used along with a quantitative measure Ahamkara Questionnaire (AQ) based on an Indian model of self, known as ‘ahamkara’.
    [Show full text]
  • VIVEKA CHOODAMANI PART 2 of 9
    || ÌuÉuÉåMücÉÔQûÉqÉÍhÉÈ || VIVEKA CHOODAMANI PART 2 of 9 The Crest Jewel of Discrimination PART 2: SRAVANA – Hearing the Truth “THE SANDEEPANY EXPERIENCE” Reflections by TEXT SWAMI GURUBHAKTANANDA 11.2 Sandeepany’s Vedanta Course List of All the Course Texts in Chronological Sequence: Text TITLE OF TEXT Text TITLE OF TEXT No. No. 1 Sadhana Panchakam 24 Hanuman Chalisa 2 Tattwa Bodha 25 Vakya Vritti 3 Atma Bodha 26 Advaita Makaranda 4 Bhaja Govindam 27 Kaivalya Upanishad 5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- ) 6 Forgive Me 29 Mundaka Upanishad 7 Upadesha Sara 30 Amritabindu Upanishad 8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text) 9 Dhanyashtakam 32 Tapovan Shatkam 10 Bodha Sara 33 The Mahavakyas, Panchadasi 5 11.2 Viveka Choodamani – Part 2/9 34 Aitareya Upanishad 12 Jnana Sara 35 Narada Bhakti Sutras 13 Drig-Drishya Viveka 36 Taittiriya Upanishad 14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living) 15 Dhyana Swaroopam 38 Kena Upanishad 16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation) 17 Manah Shodhanam 40 108 Names of Pujya Gurudev 18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad 19 Isavasya Upanishad 42 Dakshinamurty Ashtakam 20 Katha Upanishad 43 Shad Darshanaah 21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras 22 Vedanta Sara 45 Jivanmuktananda Lahari 23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge AUTHOR’S ACKNOWLEDGEMENT TO SANDEEPANY Sandeepany Sadhanalaya is an institution run by the Chinmaya Mission in Powai, Mumbai, teaching a 2-year Vedanta Course. It has a very balanced daily programme of basic Samskrit, Vedic chanting, Vedanta study, Bhagavatam, Ramacharitmanas, Bhajans, meditation, sports and fitness exercises, team-building outings, games and drama, celebration of all Hindu festivals, weekly Gayatri Havan and Guru Paduka Pooja, and Karma Yoga activities.
    [Show full text]
  • Talks with Ramana
    Talks with Sri Ramana Maharshi Volume II 23rd August, 1936 Talk 240. D.: The world is materialistic. What is the remedy for it? M.: Materialistic or spiritual, it is according to your outlook. Drishtim jnanamayim kritva, Brahma mayam pasyet jagat Make your outlook right. The Creator knows how to take care of His Creation. D.: What is the best thing to do for ensuring the future? M.: Take care of the present, the future will take care of itself. D.: The future is the result of the present. So, what should I do to make it good? Or should I keep still? M.: Whose is the doubt? Who is it that wants a course of action? Find the doubter. If you hold the doubter the doubts will disappear. Having lost hold of the Self the thoughts afflict you; the world is seen, doubts arise, also anxiety for the future. Hold fast to the Self, these will disappear. D.: How to do it? M.: This question is relevant to matters of non-self, but not to the Self. Do you doubt the existence of your own Self? D.: No. But still, I want to know how the Self could be realised. Is there any method leading to it? M.: Make effort. Just as water is got by boring a well, so also you realise the Self by investigation. D.: Yes. But some find water readily and others with difficulty. M.: But you already see the moisture on the surface. You are hazily aware of the Self. Pursue it. When the effort ceases the Self shines forth.
    [Show full text]