Hindu Value System
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L,L Ll an EARLY UPANISADIC RE,ADER
AN EARLY UPANISADIC RE,ADER With notes, glossary, and an appendix of related Vedic texts Editedfor the useof Sanskritstudents asa supplementto Lanman'sSariskr it Reader HaNs Flrrunrcn Hocr l l, l i ll MOTILAL BANARSIDASSPUBLISHERS PRIVATE LIMITED . DELHI First Edition : DeLhi 2007 Contents Preface lx Introduction 1 O by Hansllenrich I tock The Texts 25 I: The mystical significanceof the sacrificialhorse (BAU (M) 1:1) 27 ISBN:8l-208 3213,2 (llB) II: A creationmyth associatedwith the agnicayanaand a6vamedha ISBN:81-208321+0 (PB) (from BAU (M) 1:2) 28 III: 'Lead me from untruth(or non-being)to truth(or being) ...' (fromBAU (M) 1:3) 29 MOTILAI, BANARSIDASS IV: Anothercreation myth: The underlying oneness (BAU (M) 1:4) 29 4l U.A. Btrngalow Road, Jawahar Nagar, Dclhi t i0 007 V: A brahminturns to a ksatriyaas teacher, and the parable of Mahalami 8 Chmber, 22 Bhulabhai Desi Road, lvlumbai 400 02ii the sleepingman (from BAU (M) 2:l) 203 Royapetrah High Road, N{ylapore, Chennai 600 004 33 236, 9th N{ain III Block,Jayanagar, Bangalore 560 0l I VI: Yajnavalkyaand Maitreyi (BAU (M) 2:a) J+ Sanas Plaza, 1302 Baji Rao Road, pune 4l I 002 8 Camac Street, Kolkara 700 0 I 7 VII: Ydjffavalkya'sdisputations at the assemblyof King Janaka,1: Ashok Rajparh, Patna 800 004 The cows andthe hotr A6vala(BAU (M) 3:l) 36 Chowk, Varanasi 221 001 VIII: Yajfravalkya'sdisputations at the assemblyof King Janaka,2: Releasefrom "re-death"(BAU (M) 3:3) 38 IX Ydjfravalkya'sdisputations at the assemblyof King Janaka,3: VacaknaviGargi challengesYajfravalkya (BAU (M) 3:8) 39 X: Yajiiavalkya'sdisputations at the assemblyof King Janaka,4: Afr ifr, and VidagdhaSakalya's head flies apart(from BAU (M) 3:9) 40 XI: The beginningof Svetaketu'sinstruction in the transcendental unity of everything(from ChU 6:1-2) 42 XII: The parablesof the fig treeand of the salt,and ilr"trTR (ChU 6:12and 13) +J XIII: The significanceof 3:r (ChU 1:1 with parallelsfrom the Jaiminiya-, , Jaiminiya-Upanisad-,and Aitareya-Brahmanas,and from the Taittiriya- Aranyaka) 44 l. -
Immortal Buddhas and Their Indestructible Embodiments – the Advent of the Concept of Vajrakāya
JIABS Journal of the International Association of Buddhist Studies Volume 34 Number 1–2 2011 (2012) 22011_34_JIABS_GESAMT.indb011_34_JIABS_GESAMT.indb a 111.04.20131.04.2013 009:11:429:11:42 The Journal of the International EDITORIAL BOARD Association of Buddhist Studies (ISSN 0193-600XX) is the organ of the International Association of Buddhist KELLNER Birgit Studies, Inc. As a peer-reviewed journal, KRASSER Helmut it welcomes scholarly contributions Joint Editors pertaining to all facets of Buddhist Studies. JIABS is published twice yearly. BUSWELL Robert The JIABS is now available online in open access at http://archiv.ub.uni-heidelberg.de/ CHEN Jinhua ojs/index.php/jiabs/index. Articles become COLLINS Steven available online for free 60 months after their appearance in print. Current articles COX Collet are not accessible online. Subscribers can GÓMEZ Luis O. choose between receiving new issues in HARRISON Paul print or as PDF. VON HINÜBER Oskar Manuscripts should preferably be sub- JACKSON Roger mitted as e-mail attachments to: [email protected] as one single fi le, JAINI Padmanabh S. complete with footnotes and references, KATSURA Shōry in two diff erent formats: in PDF-format, and in Rich-Text-Format (RTF) or Open- KUO Li-ying Document-Format (created e.g. by Open LOPEZ, Jr. Donald S. O ce). MACDONALD Alexander Address books for review to: SCHERRER-SCHAUB Cristina JIABS Editors, Institut für Kultur- und SEYFORT RUEGG David Geistesgeschichte Asiens, Apostelgasse 23, A-1030 Wien, AUSTRIA SHARF Robert STEINKELLNER Ernst Address subscription -
What Is Samadhi?
What is samadhi? Search Now! Shopping | Classifieds | Astrology | News | Chennai Yellow Pages ChennaiOnline Web Dec 27, 2006 Wed Cricket Education Forum Friendship Health Hotels Jobs Matrimonial Movies Music Property Bazaar Panorama Tamil Songs Parthiba - Margazhi :: News :: Events :: Search for Doctors :: Health - Management :: Heart :: Yoga :: Emergency :: ENT Corner :: Hospitals :: What You Eat :: Insurance :: Homeopathy Deep Web Medical Search What is samadhi? krishcricket.com egames The word ‘samadhi’ has been largely misunderstood. People think it means a death-like situation. The word literally means ‘sama’ and ‘dhi’. ‘Sama’ means equanimity and ‘dhi’ denotes ‘buddhi’. If you reach that kind of equanamous state of intellect, it is known as ‘samadhi’. What it means by equanamous state of intellect is this: only when the intellect is functioning, you are able to discriminate between one RSS / XML thing and the other. The discrimination that this is this and this is that is there only because the intellect is functioning. COL Instant The moment you drop the intellect or transcend the Messenger intellect, this discrimination does not exist. Now everything Finance becomes one whole, which is a reality. Get Marriage Proposal by Email Everything just becomes one whole. In this state, there is for FREE! Heart Attack- no time and space. You may think the man had been in samadhi for three days. For Horoscope with 10 Knowledge is him, it was just a few moments – it just passes off like that. Lifetimes can pass off like this. Year's Prediction Protection http://www.chennaionline.com/health/yoga/2004/01samadhi.asp (1 of 4)12/27/2006 3:12:57 PM What is samadhi? There are legends where it is said Donate to Sri Consult online our that there have been yogis who lived Lakshmikubera Trust Homeopath, up to 400-500 years and that some Wedding Planner Dr S of them are still alive. -
The Vitalistic Antecedents of the Ātman-Brahman Concept
The Vitalistic Antecedents of the Ātman-Brahman Concept Peter Connolly, Chichester Institute of Higher Education Indian Insights: Buddhism, Brahmanism and Bhakti (© Luzac Oriental, 1997) Papers from the Annual Spalding Symposium on Indian Religions (1989 – 1994) The Vitalistic Antecedents of the Atman-Brahman Concept peter Connofly, Chichester Institute of Higher Education The classical literature of the Vedanta dariana employs the terms sat, cit, and inanda to characterize the nature of ultimate reality (itman-Brahman), though such descriptions, as Deutsch points out, " ... are not so much qualifying attributes of Brahman as they are the terms that express the apprehension of Brahman by man."' The classical Ved~ntateachers such as ~arikaraand R~m~nujaare also insistent that the vitalistic principle (&@a) is merely a phenomenal rather than an ultimate reality.' At the same time, these teachers maintain that their views are nothing more than interpretations of the Ved~nticscriptures, primarily the Upani:adr. In what follows I shall seek to demonstrate that the views of both ~afikaraand Ramanuja are, in most cases, misinterpretations of the relevant Upani;adr by (a) showing that in many Upanisads, pr@a is regarded as an ultimate reality and (b) indicating how Upanisadic conceptions of itman and brahman frequently incorporated features that were originally employed to characterize pr@u. Pre- Upani$adic Concepts of PrZg The recognition of prina as an ultimate principle actually pre-dates the Upan+adr. In the Athama Veda (I 1.4)pnina is described as the ultimate source, ground and controller of all. This hymn, according to A. H. Ewing, pre- sents us with 'the highest meaning ofprina,' withprz~as the 'primeval cos- mic prin~iple.'~The passages where this primeval status is most clearly established are: Vs I Homage to prZna in whose control is this all, who hath been lord of all, Irl whom all stand firm. -
Sources and Definitions
1 Sources and Definitions DHYANA\ AND MEDITATION THEORY An appropriate starting point for our study is to establish some basic defini- tions of the philosophical concepts that are foundational in the practices of meditation and yoga in the Hindu and Buddhist context. Primary among these are dhyana\ , “meditation,” and samadhi\ , “meditative absorption” or “contem- plation.” Dhyana\ and samadhi\ are terms that are well represented in the liter- ature of the study of religion, particularly in the Indo-Tibetan context, but are rarely used by scholars of these religions with significant precision. These terms play crucial roles in both the Hindu and Buddhist meditative systems and the soteriological or liberatory processes of which they are a part. The development of Hindu and Buddhist conceptions of dhyana\ and samadhi\ demonstrates the ongoing effort within these religious communities to clarify different interpretations of what constitutes liberation and what means are necessary to bring about these ends. In other words, examining the role of these ideas across the Hindu-Buddhist boundary is particularly helpful in understanding how different schools and sects of these traditions have under- stood the practice of meditation in the context of an assumed plurality of viewpoints. Researching across this boundary clarifies the role of meditation practice in both traditions and weakens the common viewpoint that these tra- ditions are autonomous entities that can be viewed in isolation. The relation- ship between the Classical Yoga tradition of Patañjali and the development of Buddhist models of meditation also demonstrates the tension between scholastic and ascetic tendencies with meditation that occur in both Hindu and Buddhist contexts. -
Om: One God Universal a Garland of Holy Offerings * * * * * * * * Viveka Leads to Ānanda
Om: One God Universal A Garland of Holy Offerings * * * * * * * * Viveka Leads To Ānanda VIVEKNANDA KENDRA PATRIKĀ Vol. 22 No. 2: AUGUST 1993 Represented By Murari and Sarla Nagar Truth is One God is Truth . God is One Om Shanti Mandiram Columbia MO 2001 The treasure was lost. We have regained it. This publication is not fully satisfactory. There is a tremendous scope for its improvement. Then why to publish it? The alternative was to let it get recycled. There is a popular saying in American academic circles: Publish or Perish. The only justification we have is to preserve the valuable contents for posterity. Yet it is one hundred times better than its original. We have devoted a great deal of our time, money, and energy to improve it. The entire work was recomposed on computer. Figures [pictures] were scanned and inserted. Diacritical marks were provided as far as possible. References to citations were given in certain cases. But when a vessel is already too dirty it is very difficult to clean it even in a dozen attempts. The original was an assemblage of scattered articles written by specialists in their own field. Some were extracted from publications already published. It was issued as a special number of a journal. It needed a competent editor. Even that too was not adequate unless the editor possessed sufficient knowledge of and full competence in all the subject areas covered. One way to make it correct and complete was to prepare a kind of draft and circulate it among all the writers, or among those who could critically examine a particular paper in their respective field. -
Routledge Handbook of Yoga and Meditation Studies
iii ROUTLEDGE HANDBOOK OF YOGA AND MEDITATION STUDIES Edited by Suzanne Newcombe and Karen O’Brien- Kop First published 2021 ISBN: 978- 1- 138- 48486- 3 (hbk) ISBN: 978- 1- 351- 05075- 3 (ebk) 9 EARLY HAT. HAYOGA Mark Singleton (CC BY-NC-ND 4.0) This project has received funding from the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme (grant agreement No 647963 (Hatha Yoga Project)). 120 9 EARLY HA T. HAYOGA 1 Mark Singleton Introduction Scholarly uses of the term ‘ haṭ hayoga ’ are in some respects constructs used to identify systems of predominantly physical yoga practices such as postures ( ā sana ), breath retentions ( kumbhaka ) and yogic seals ( mudr ā ) leading to certain psycho- physical results, such as special powers ( siddhi ), physical immortality or liberation from the cycle of samsaric existence ( mukti , mokṣ a , kaivalya , etc.). None of these practice categories (nor their results) are exclusive to ha ṭ hayoga , and many of the practices formative of ha ṭ ha from the eleventh century onwards had already been in exist- ence for many centuries. Moreover, some of the texts identifi ed by recent scholarship as being constitutive of the early haṭ ha corpus do not refer to their yoga as haṭ ha , and the same is true for later (Brahmanical) assimilations of haṭ ha systems, such as the eighteenth- century Yoga Upaniṣ ads (see Bouy 1994 ). Furthermore, taxonomies of yoga types which include ha ṭ ha that occur in some texts are collapsed and simplifi ed in others, or ignored altogether in favour of the general term ‘yoga’, and practices not originally considered to be part of haṭ ha are later introduced and synthesised into it. -
Hindu Ethics
Crawford: Hindu Bioethics page 11 CHAPTER 1 HINDU ETHICS Satyam eva jayate nanritam. Truth alone is victorious and not falsehood. THE CONCEPT OF DHARMA The Sanskrit word for ethics is dharma (“to hold”). It signifies that which upholds or embodies law, custom, and religion, and is analogous to the concept of ‘Natural Law’ in Christian ethics, though the idea of ‘law’ should not detract from its dynamic character. Dharma is activity, mobil- ity, and is possessed of catalytic qualities. By contrast, a-dharma is stasis, stoppage, and therefore unnatural. From the beginning of Indian civilization, the Indian mind has chiefly been preoccupied with the notion of dharma. K. N. Upadhyaya notes that “the persistence and intensity with which the inquiry into dharma has been pursued is mainly on account of the firm conviction of the Indian people that dharma constitutes the differentia of man,” just as in Western philosophy, following Aristotle, rationality has been upheld as the mark that distinguishes humans from all other creatures.1 Notwithstanding this historic preoccupation with dharma, the Hindu scriptures do not have systematic discussions of moral doctrines, fash- ioned in the manner of Aristotelian or Thomistic models. At the same time Hindu scriptures are rich repositories of certain theoretical state- ments that define the shape of reality and the nature of things, along with prescriptive and practical sayings, aimed at the cultivation of moral be- havior. The terminology in which these ideas and ideals are expressed is richly suggestive, making it possible to reconstruct these fertile fragments into models of systematic ethics. Crawford: Hindu Bioethics page 12 12 Foundations The common scriptural ground on which the whole system of Hindu ethics is founded is the postulation of a summum bonum and the proper means to achieve it. -
Reconstructing the *Dharma-Abhivyakti-Vada in the Mimamsa Tradition
Reconstructing the *Dharma-abhivyakti-vAda in the MImAMsA Tradition KEI KATAOKA SUMMARY OF EARLIER RESEARCH This paper attempts to reconstruct the MImAMsA apUrva-theory which I suggest might be referred to as ‘*dharma-abhivyakti-vAda’ (the theory of dharma-manifestation). Prof. Halbfass has pointed out that the apUrva-theory is refuted by Uddyotakara in NyAyavArttika on NyAyasUtra 1.1.7,1 a portion of which has been translated into Japanese and investigated further by Prof. Akamatsu.2 For Akamatsu it is still not clear what Uddyotakara regards as the MImAMsakas’ position on apUrva, i.e. what form of the apUrva-theory was dominant after ZabarasvAmin and before KumArila. YudhiSThira MImAMsaka,3 with reference to the relevant portions which I will investigate below, attributes this form of apUrva-theory to BhartRhari and BhartRmitra, but does not clarify its content. Prof. Bronkhorst,4 apparently relying on YudhiSThira MImAMsaka, also refers to and translates the same passages, but he too does not comment on the theory. Prof. Ikari,5 who is mainly concerned with understanding the Vedic thought-world, presents three aspects of action: a latent form of action, once made manifest through human performances, remains effective as an invisible substance. Ikari does not refer to our passages, but his exposition of this Vedic model is important for our *dharma-abhivyakti-vAda as providing a prototype. SOURCES 1 BhartRhari (AD 450-510) BhartRhari, a grammarian who is said to have used an older MImAMsA source6 (probably BhavadAsa’s vRtti, written in the first half of the fifth century)7 than the ZAbarabhASya (first half of the sixth century)8, mentions the MImAMsA theory in his discussion of dharma. -
21. Self-Control and Self-Realisation
21. Self-control and Self-realisation DEAR STUDENTS! All things in the cosmos are the gifts of God. They are manifestations of His Will. Some of them, however, have to be used carefully. When they are used intelligently after due enquiry, they can serve as boon-companions and give us happiness. Indiscriminate and reckless use of these things may turn them into our worst enemies. For example, there are objects like fire, a knife and electric current. It is only when they are used in the right way that you can benefit from them. If fire is not handled properly, it can cause great harm. A knife is helpful only when it is used carefully. Electricity serves us in many ways--by lighting bulbs, running fans, etc. Because of its multifarious uses, if one tries to be friendly towards it by touching a live wire he will get a shock. In the same manner, man's sense organs have to be used extremely carefully When the senses are used on right lines, they are of immense help. But if they are used in the wrong way, they can cause great harm. Control of two functions of the tongue Among the senses, the tongue is a very important organ. Each sense organ has a specific function to perform. But the tongue has two functions: speech and taste. Jayadeva praised the tongue as the author of all sweetness and declared that he would use it only to chant the names of the Lord: "Govinda, Damodara, Madhava," and not misuse it for any unholy purposes. -
PSYCHOTHERAPY in AYURVEDA Kajaria Divya*
Kajaria Divya, UJAHM 2013, 01 (01): Page 10-13 www.ujconline.net UNIQUE JOURNAL OF AYURVEDIC AND HERBAL MEDICINES Review Article AN INTRODUCTION TO SATTVAVAJAYA : PSYCHOTHERAPY IN AYURVEDA Kajaria Divya* Assistant Professor, Department of Kayachikitsa, C.B.P.A.C.S, New Delhi *CorrespondingAuthor: Dr. Divya Kajaria, Assistant Professor, Department of Kayachikitsa, C.B.P.A.C.S, New Delhi Mobile: 8808652724, Email:[email protected] Received 04-06-2013; Revised 24-06-2013; Accepted 12-07-2013 ABSTRACT Thought, spirit, mind and body are all interrelated and intermingled. Healthy mind is essential for healthy body. According to Ayurveda Satva , Atma and Sarira are the three pillars of life. Health and life depends upon the proper functioning and co-ordination of these three. A substance which establishes the contact between the Soul and Body regulating the functions of the Indriya (sense organs) is defined as a Satva . It is responsible for the presence or absence of the knowledge. Satva works at three level viz, Perception (Cognitive or Sensory), Stimulation or Initiation (Conation or Motor Reflex) and Discussion & Determination. Default at any level produces diseases defined as psychosomatic disorders. Ever-increasing frequency of psychosomatic disorders in these days due to stress and other influential factors force us to develop proper insight in etiopathogenesis and better management of such diseases. This paper throw light about the Ayurvedic concept of Psyche and different prospective of its management. Keywords : Ayurveda, Psyche, Satva , Sattvavajaya,Manonigraha, Acara Rasayana, Prajnaparadha. INTRODUCTION The word Sattvavajaya is made up of two words, ‘ Sattva ’ and When Sattvavajaya Cikitsa includes Drsta (visible) ‘Avajaya ’.The word ‘ Sattva ’ means Manas 1,‘ Avajaya ’ is still modalities, i.e. -
Buddhism Vs Hinduism
Buddhism vs hinduism Continue Hinduism and Buddhism redirects here. For this book, see Religion in India: Sociology of Hinduism and Buddhism. Buddhist History Timeline Gautama French Sect Silk Road Transmission Part of the series of Buddhist decline of the Indian Subcontinental After Buddhist Buddhist Modernism Dharma Concept 4 Noble Truth Noble Eight Fold Pas dharma Wheel 5 Aggregate Suffering Unfulmenned Non-Self-Supporting Origin Middle way Emptive Moral Karma Regeneration Saṃsāra Cosmology Buddhist TextsBuddavakana Early Buddhist Texts Tripiṭaka Daiwana Canon Tibetan Canon Canon Canon Missing Three Gems To The Way of Buddhism Three Gems Buddhist Way 5 Commandments Meditation Philosophical Reasoning Devotion Practices Mindful Merit The pilgrimage of the worship of the monastery which forbids the aid to the Enlightenment monastery Nirvāṇa Awakening four stages Acht Pratier Buddha Body Shutva Buddha Buddha Tradition Serada Paris Majayana Hinayana Chinese Chinese Vajayana Tibet Navarana Country Bhutan Cambodia China Korea Laos Mongolian Sri Lanka Taiwan Thailand Tibet Vietnam Overview Religious Portal vte Hindu History History Indian History Veda Religion Śramaṇa Tribal Religious Major Traditional Vaish navism Saktism Smartism Saminarianism Trimurtis Trimurti Brahma Vishnu Shiva Other Major Devas / Devis Vedic Indra Agni Prajapati Rudra Debi Saraswati Usuna Vayu Post-Vedic Durga Ghanesha Hanuman Kali Kartikeya Krishna Lakshmi Parvati Radha Rama Shakti Sita Saminarayan Concepts Worldview Hindu Cosmology Puranic Chronology Hindu mythology