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Journal of Human Values
Journal of Human Values http://jhv.sagepub.com/ Why Should I Be Ethical? Some Answers from Mahabharata Sankaran Manikutty Journal of Human Values 2012 18: 19 DOI: 10.1177/097168581101800103 The online version of this article can be found at: http://jhv.sagepub.com/content/18/1/19 Published by: http://www.sagepublications.com Additional services and information for Journal of Human Values can be found at: Email Alerts: http://jhv.sagepub.com/cgi/alerts Subscriptions: http://jhv.sagepub.com/subscriptions Reprints: http://www.sagepub.com/journalsReprints.nav Permissions: http://www.sagepub.com/journalsPermissions.nav Citations: http://jhv.sagepub.com/content/18/1/19.refs.html >> Version of Record - Jan 10, 2012 What is This? Downloaded from jhv.sagepub.com by guest on March 14, 2014 Military-Madrasa-MullahAArticle Global Threat Complex 1919 Journal of Human Values Why Should I Be Ethical? Some 18(1) 19–32 © 2012 Management Centre Answers from Mahabharata for Human Values SAGE Publications Los Angeles, London, New Delhi, Singapore, Washington DC DOI: 10.1177/097168581101800103 Sankaran Manikutty http://jhv.sagepub.com Abstract The article seeks to answer the question: Why should I be ethical? For an answer, it examines Mahabharata, the ancient Indian epic. It seeks to explore the complex ethical issues posed by Mahabharata, how they are relevant to us as individuals and to us as managers and teachers of management in business schools and enables us to understand how possibly we could use the insights to better our lives and of those around us. Mahabharata’s central message, concludes the article, is that ethics is not for convincing anyone; it is about convincing oneself. -
The Mahabharata
^«/4 •m ^1 m^m^ The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123131 ) THE MAHABHARATA OF KlUSHNA-DWAIPAYANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and distributed, chiefly gratis, BY PROTSP CHANDRA EOY. BHISHMA PARVA. CALCUTTA i BHiRATA PRESS. No, 1, Raja Gooroo Dass' Stbeet, Beadon Square, 1887. ( The righi of trmsMm is resem^. NOTICE. Having completed the Udyoga Parva I enter the Bhishma. The preparations being completed, the battle must begin. But how dan- gerous is the prospect ahead ? How many of those that were counted on the eve of the terrible conflict lived to see the overthrow of the great Knru captain ? To a KsJtatriya warrior, however, the fiercest in- cidents of battle, instead of being appalling, served only as tests of bravery that opened Heaven's gates to him. It was this belief that supported the most insignificant of combatants fighting on foot when they rushed against Bhishma, presenting their breasts to the celestial weapons shot by him, like insects rushing on a blazing fire. I am not a Kshatriya. The prespect of battle, therefore, cannot be unappalling or welcome to me. On the other hand, I frankly own that it is appall- ing. If I receive support, that support may encourage me. I am no Garuda that I would spurn the strength of number* when battling against difficulties. I am no Arjuna conscious of superhuman energy and aided by Kecava himself so that I may eHcounter any odds. -
Attitude Towards Vaishnavas
Attitude towards Vaishnavas Thank you for this opportunity that we have today with you. You are all Bhakti Shastris, Bhakti Shastragya meaning also like you are scientist. One who knows the Shastras – Shastragya . ‘Gya’ means one who knows, Shastragya:-one who knows shastras is scientist; this is yet another vaishnav definition for understanding of who is a scientist. “yah sastra-vidhim utsrjya vartate kama-karatah na sa siddhim avapnoti na sukham na param gatim” (Bhagavad Gita 16.23) Lord Krishna says: One who discards all the shastras and he is busy doing activities but he has given up all the shastras abandoned, that person “na sa sukham avapnoti” that person will never ever be happy, what else? ‘na sukham avapnoti’ (in audience param gatim) ‘param gatim’ and there is one more (in audience) ‘na siddhim’- No perfection, no happiness, no final destination is achieved by those who reject, abandon, discard the shastric injunctions. Now you have become shastragyas you are scientist, I am happy I am able to meet scientist or social scientist here in Mayapur. You are completing now your 3 more days to go and you are done with it. Now is a time to apply the knowledge science that you have been studying, what you are studying Upadesamrta like that Isopanishad, Nectar of Devotion and Bhagavad Gita. I think one year I taught Isopanishad and of course you were not there and then another year I had taught something else. So I have been asked I am given some homework today and next 2 days. You need 7 attitudes towards Vaishnavas (Students handbook page 110) Learning objectives it says at the top, Discuss appropriate attitudes towards senior devotees in temple who have not completed Bhakti Shastri degree. -
The Development of Prajna in Buddhism from Early Buddhism to the Prajnaparamita System: with Special Reference to the Sarvastivada Tradition
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies Legacy Theses 2001 The development of Prajna in Buddhism from early Buddhism to the Prajnaparamita system: with special reference to the Sarvastivada tradition Qing, Fa Qing, F. (2001). The development of Prajna in Buddhism from early Buddhism to the Prajnaparamita system: with special reference to the Sarvastivada tradition (Unpublished doctoral thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/15801 http://hdl.handle.net/1880/40730 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY The Dcvelopmcn~of PrajfiO in Buddhism From Early Buddhism lo the Praj~iBpU'ranmirOSystem: With Special Reference to the Sarv&tivada Tradition Fa Qing A DISSERTATION SUBMIWED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF RELIGIOUS STUDIES CALGARY. ALBERTA MARCI-I. 2001 0 Fa Qing 2001 1,+ 1 14~~a",lllbraly Bibliolheque nationale du Canada Ac uisitions and Acquisitions el ~ibqio~raphiiSetvices services bibliogmphiques The author has granted anon- L'auteur a accorde une licence non exclusive licence allowing the exclusive pernettant a la National Library of Canada to Eiblioth&quenationale du Canada de reproduce, loao, distribute or sell reproduire, priter, distribuer ou copies of this thesis in microform, vendre des copies de cette these sous paper or electronic formats. -
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA
The Mahabharata of Krishna-Dwaipayana Vyasa SALYA PARVA translated by Kesari Mohan Ganguli In parentheses Publications Sanskrit Series Cambridge, Ontario 2002 Salya Parva Section I Om! Having bowed down unto Narayana and Nara, the most exalted of male beings, and the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, “After Karna had thus been slain in battle by Savyasachin, what did the small (unslaughtered) remnant of the Kauravas do, O regenerate one? Beholding the army of the Pandavas swelling with might and energy, what behaviour did the Kuru prince Suyodhana adopt towards the Pandavas, thinking it suitable to the hour? I desire to hear all this. Tell me, O foremost of regenerate ones, I am never satiated with listening to the grand feats of my ancestors.” Vaisampayana said, “After the fall of Karna, O king, Dhritarashtra’s son Suyodhana was plunged deep into an ocean of grief and saw despair on every side. Indulging in incessant lamentations, saying, ‘Alas, oh Karna! Alas, oh Karna!’ he proceeded with great difficulty to his camp, accompanied by the unslaughtered remnant of the kings on his side. Thinking of the slaughter of the Suta’s son, he could not obtain peace of mind, though comforted by those kings with excellent reasons inculcated by the scriptures. Regarding destiny and necessity to be all- powerful, the Kuru king firmly resolved on battle. Having duly made Salya the generalissimo of his forces, that bull among kings, O monarch, proceeded for battle, accompanied by that unslaughtered remnant of his forces. Then, O chief of Bharata’s race, a terrible battle took place between the troops of the Kurus and those of the Pandavas, resembling that between the gods and the Asuras. -
The Prajna Paramita Heart Sutra (2Nd Edition)
TheThe PrajnaPrajna ParamitaParamita HeartHeart SutraSutra Translated by Tripitaka Master Hsuan Tsang Commentary by Grand Master T'an Hsu English Translation by Ven. Master Lok To Second Edition 2000 HAN DD ET U 'S B B O RY eOK LIBRA E-mail: [email protected] Web site: www.buddhanet.net Buddha Dharma Education Association Inc. The Prajna Paramita Heart Sutra Translated from Sanskrit into Chinese By Tripitaka Master Hsuan Tsang Commentary By Grand Master T’an Hsu Translated Into English By Venerable Dharma Master Lok To Edited by K’un Li, Shih and Dr. Frank G. French Sutra Translation Committee of the United States and Canada New York – San Francisco – Toronto 2000 First published 1995 Second Edition 2000 Sutra Translation Committee of the United States and Canada Dharma Master Lok To, Director 2611 Davidson Ave. Bronx, New York 10468 (USA) Tel. (718) 584-0621 2 Other Works by the Committee: 1. The Buddhist Liturgy 2. The Sutra of Bodhisattva Ksitigarbha’s Fundamental Vows 3. The Dharma of Mind Transmission 4. The Practice of Bodhisattva Dharma 5. An Exhortation to Be Alert to the Dharma 6. A Composition Urging the Generation of the Bodhi Mind 7. Practice and Attain Sudden Enlightenment 8. Pure Land Buddhism: Dialogues with Ancient Masters 9. Pure-Land Zen, Zen Pure-Land 10. Pure Land of the Patriarchs 11. Horizontal Escape: Pure Land Buddhism in Theory & Practice. 12. Mind Transmission Seals 13. The Prajna Paramita Heart Sutra 14. Pure Land, Pure Mind 15. Bouddhisme, Sagesse et Foi 16. Entering the Tao of Sudden Enlightenment 17. The Direct Approach to Buddhadharma 18. -
Downloaded License
philological encounters 6 (2021) 15–42 brill.com/phen Vision, Worship, and the Transmutation of the Vedas into Sacred Scripture. The Publication of Bhagavān Vedaḥ in 1970 Borayin Larios | orcid: 0000-0001-7237-9089 Institut für Südasien-, Tibet- und Buddhismuskunde, Universität Wien, Vienna, Austria [email protected] Abstract This article discusses the first Indian compilation of the four Vedic Saṃhitās into a printed book in the year 1971 entitled “Bhagavān Vedaḥ.” This endeavor was the life’s mission of an udāsīn ascetic called Guru Gaṅgeśvarānand Mahārāj (1881–1992) who in the year 1968 founded the “Gaṅgeśvar Caturved Sansthān” in Bombay and appointed one of his main disciples, Svāmī Ānand Bhāskarānand, to oversee the publication of the book. His main motivation was to have a physical representation of the Vedas for Hindus to be able to have the darśana (auspicious sight) of the Vedas and wor- ship them in book form. This contribution explores the institutions and individuals involved in the editorial work and its dissemination, and zooms into the processes that allowed for the transition from orality to print culture, and ultimately what it means when the Vedas are materialized into “the book of the Hindus.” Keywords Vedas – bibliolatry – materiality – modern Hinduism – darśana – holy book … “Hey Amritasya Putra—O sons of the Immortal. Bhagwan Ved has come to give you peace. Bhagwan Ved brings together all Indians and spreads the message of Brotherhood. Gayatri Maata is there in every state of India. This day is indeed very auspicious for India but © Borayin Larios, 2021 | doi:10.1163/24519197-bja10016 This is an open access article distributed under the terms of the CC BY 4.0Downloaded license. -
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. -
Mandukya Upanishad by Swami Krishnananda, the Divine Life Society, Sivananda Ashram
The Mandukya Upanishad by Swami Krishnananda, The Divine Life Society, Sivananda Ashram The Mandukya Upanishad by Swami Krishnananda The Divine Life Society Sivananda Ashram, Rishikesh, India PUBLISHERS' PREFACE The present publication consists of the lectures, delivered extempore, by the Swamiji, in the year 1968, on the philosophy and teachings of the Mandukya Upanishad. The First Section of the discourses expounds the meaning of the great mystical symbol, Om, or Pranava, as a connotation as well as denotation of the Absolute. The Second Section explains the nature of the Universal Being, Vaisvanara, or Virat, as delineated in the Upanishad. The Third Section propounds the mystery of Dream and Sleep, as also the cosmic counterpart of this state, namely, Hiranyagarbha, the Divine Immanent Being. The Fourth Section is an exposition of the profound significance of Sleep in the interpretation of the nature of the Spirit in man. The Fifth Section is centred round the great theme, the nature of Isvara, the Supreme God of the Universe. The Sixth Section concerns itself with the majestic character of Reality as such, the Absolute, as the Transcendent Presence. The Seventh Section is the concluding summary, devoted to an explanation of the harmony between the constituents of Om, or Pranava, and the four states of Consciousness, which forms the subject of the Upanishad. Herein, the students of Philosophy and Spiritual Life will find presented the quintessence of the acme of thought and experience reached in ancient times, - the Upanishads. (1 of 61) The Mandukya Upanishad by Swami Krishnananda, The Divine Life Society, Sivananda Ashram THE DIVINE LIFE SOCIETY Shivanandanagar 16th November, 1996. -
Bab Vii Perlunya Memahami Perbedaan Prosedur Epistemologi Teologi Setiap Agama
BAB VII PERLUNYA MEMAHAMI PERBEDAAN PROSEDUR EPISTEMOLOGI TEOLOGI SETIAP AGAMA 7.1 Prosedur Epistemologi Hindu 7.1.1 Kritik Terhadap Epistemologi Teologi “Theologi” dalam pengertian umum yang dapat diterima oleh semua kalangan, adalah pengetahuan tentang Tuhan. Namun dalam pengertian yang lain (pengertian yang tersebung), teologi diasumsikan sebagai ilmu pengetahuan tentang Tuhan perspektif Kristen, perspektif gereja atau perspektif Injil. Oleh sebab itu setiap pembicaraan mengenai teologi mau tidak mau harus merujuk pemikiran gereja. Paradigma seperti itu memang diciptakan dan diupayakan serta dipopulerkan oleh gereja. Salah satu contoh; dalam penelitian teologi, pendekatan yang digunakan adalah hermeunitik, suatu pendekatan yang berasal dari pendekatan gereja atau Kristen. Contoh lain lagi, jika berbicara tentang konsep monoteisme, maka pembenarannya hanya dapat diterima jika Tuhan dipandang dalam perspektif “personal God” yang bertempat tinggal di langit atau “di sorga”. Dalam teologi Kristen, pada awalnya Tuhan dipandang tidak memiliki personifikasi, namun setelah Yesus dikemudian hari dianggap Mesias, maka konstruksi teologi monoteisme Kristen lalu berubah menjadi trinitas. Struktur teologi Kristen sesungguhnya sangat labil oleh sebab itu satu-satunya cara ia menggunakan strategi klaim dan apologi. Tentu apapun bentuk struktur teologi Kristen itu merupakan hak dan tanggung jawab dari para teolog Kristen. Namun para teolog juga seharusnya mengakui bahwa terdapat banyak kerancuan dan kekacauan konsep yang terdapat dalam teologi Kristen yang tidak dapat dipahami dengan akal. Hal itu akhirnya hanya dapat diterima sebagai dogma yang dicari-cari padanannya dalam logika bernalar. Walaupun penilaian ini merupakan pendapat yang datangnya dari luar kekristenan, namun penilaian ini juga adalah syah. Memang seharusnya konsep agama dan konsep pemahaman agama harus terus berkembang. Oleh sebab itu ke-Kristenan juga tidak boleh mencela terhadap perkembangan konsep ataupun pemahaman di luar gereja atau Kristen. -
A Comprehensive Guide by Jack Watts and Conner Reynolds Texts
A Comprehensive Guide By Jack Watts and Conner Reynolds Texts: Mahabharata ● Written by Vyasa ● Its plot centers on the power struggle between the Kaurava and Pandava princes. They fight the Kurukshetra War for the throne of Hastinapura, the kingdom ruled by the Kuru clan. ● As per legend, Vyasa dictates it to Ganesha, who writes it down ● Divided into 18 parvas and 100 subparvas ● The Mahabharata is told in the form of a frame tale. Janamejaya, an ancestor of the Pandavas, is told the tale of his ancestors while he is performing a snake sacrifice ● The Genealogy of the Kuru clan ○ King Shantanu is an ancestor of Kuru and is the first king mentioned ○ He marries the goddess Ganga and has the son Bhishma ○ He then wishes to marry Satyavati, the daughter of a fisherman ○ However, Satyavati’s father will only let her marry Shantanu on one condition: Shantanu must promise that any sons of Satyavati will rule Hastinapura ○ To help his father be able to marry Satyavati, Bhishma renounces his claim to the throne and takes a vow of celibacy ○ Satyavati had married Parashara and had a son with him, Vyasa ○ Now she marries Shantanu and has another two sons, Chitrangada and Vichitravirya ○ Shantanu dies, and Chitrangada becomes king ○ Chitrangada lives a short and uneventful life, and then dies, making Vichitravirya king ○ The King of Kasi puts his three daughters up for marriage (A swayamvara), but he does not invite Vichitravirya as a possible suitor ○ Bhishma, to arrange a marriage for Vichitravirya, abducts the three daughters of Kasi: Amba, -
The Mahābhārata: the Epic of the Greater Good
Mahābhārata: the the ejamespic l. fitzgerald of the greater good 27th j. gonda lecture 2019 The : the epic of the greater good Mahābhārata 27th J. Gonda Lecture 2019 1 The : the epic of the greater good Mahābhārata 27th J. Gonda Lecture 2019 © 2020 Royal Netherlands Academy of Arts and Sciences Some rights reserved. License, Attribution 3.0 Netherlands. To view a copy of this licence, visit: Usage and distribution of this work is defined in the Creative Commons http://www.creativecommons.org/licenses/by/3.0/nl/ Royal Netherlands Academy of Arts and Sciences T +31 (0)20 551 0700 P.O. Box 19121, NL-1000 GC Amsterdam [email protected] www.knaw.nl pdf available on www.knaw.nl Typesetting: Ellen Bouma Illustration cover: The wrath of Jarasandha at Mathura, Indian miniature (tbetween 1850-1900), Kangra, India. Rijksmuseum Amsterdam, inv. no. RP- T-1979-33. Preferred citation: James L. Fitzgerald (2020). The : the epic of the greater good. Amsterdam, J. Gonda Fund Foundation of the KNAW. Mahābhārata ISBN 978-90-6984-738-2 2 The : the epic of the greater good Mahābhārata 27th J. Gonda Lecture 2019 james l. fitzgerald The Mahābhārata: the epic of the greater good September 2020 3 The : the epic of the greater good Mahābhārata 27th J. Gonda Lecture 2019 The Mahābhārata: the epic of the greater good1 My subject here is some portion of the way that the Sanskrit Mahābhārata (MBh) deals with violence and aggression on the part of the armed stratum of society. In spite of being a vast epic of war, some important parts of the MBh made a sustained effort to ‘soothe the savage breast’ of humankind with epic ślokas 2 How success- ful this effort was across the past two millennia of South Asian civilization is , to borrow a phrase from William Congreve.