DOCSLIB.ORG

Bhagavad-Gita

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Bhagavad-Gita atha saptamo’dhyäyaù Verse 1 é[q>aGavaNa( ovac MaYYaaSa¢-MaNaa" PaaQaR YaaeGa& YauÅNa( Madaé[Ya" ) ASa&XaYa& SaMaGa]& Maa& YaQaa jaSYaiSa TaC^*<au ))1)) çré-bhagavän uväca mayy äsakta-manäù pärtha yogaà yuïjan mad-äçrayaù | asaàçayaà samagraà mäà yathä jïäsyasi tac chåëu ||1|| çrédharaù – vijïeyam ätmanas tattvaà saàyogaà samudéritam | bhajanéyam athedäném aiçvaraà rüpam éryate || pürvädhyäyänte mad-gatenäntarätmanä yo mäà bhajate sa me yuktatamo mataù ity uktam | atra kédåças tvaà yasya bhaktiù kartavyety apekñäyäà sva-svarüpaà nirupayiñyan çré-bhagavän uväca mayéti | mayi parameçvara äsaktam abhiniviñöaà mano yasya saù | mad-äçrayo’ham eväçrayo yasya | ananya-çaraëaù san | yogaà yuïjann abhyasan asaàçayaà yathä bhavaty evam | mäà samagraà vibhüti- balaiçvaryädi-sahitaà yathä jïäsyasi tad idaà mayä vakñyamäëaà çåëu ||1|| madhusüdanaù – yad-bhaktià na vinä muktir yaù sevyaù sarva-yoginäm | taà vande paramänanda-ghanaà çré-nanda-nandanam || evaà karma-saànyäsätmaka-sädhana-pradhänena prathama-ñaökena jïeyaà tvaà- pada-lakñyaà sa-yogaà vyäkhyäyädhunä dhyeya-brahma-pratipädana-pradhänena madhyamena ñaökena tat-padärtho vyäkhyätavyaù | taträpi -- yoginäm api sarveñäà madgatenäntarätmanä | çraddhävän bhajate yo mäà sa me yuktatamo mataù || [Gétä 6.47] iti präg-uktasya bhagavad-bhajanasya vyäkhyänäya saptamo’dhyäya ärabhyate | tatra kédåçaà bhagavato rüpaà bhajanéyaà kathaà vä tad-gato’ntarätmä syäd ity etad-dvayaà prañöavyam arjunenäpåñöam api parama-käruëikatayä svayam eva vivakñuù çré-bhagavän uväca mayéti | mayi parameçvare sakala-jagad-äyatanatvädivividha-vibhüti-bhägini äsaktaà viñayäntara-parihäreëa sarvadä niviñöaà mano yasya tava sa tvam | ataeva mad- äçrayo mad-eka-çaraëaù | räjäçrayo bhäryädy-äsakta-manäç ca räja-bhåtyaù prasiddho mumukñus tu mad-äçrayo mad-äsakta-manäç ca | tvaà tvad-vidho vä yogaà yuïjan manaù-samädhänaà ñañöhokta-prakäreëa kurvan | asaàçayaà yathä bhavaty evaà samagraà sarva-vibhüti-bala-çaktyaiçvaryädi-sampannaà mäà yathä yena prakäreëa jïäsyasi tac chåëücyamänaà mayä ||1|| viçvanäthaù – kadä sad-änanda-bhuvo mahäprabhoù kåpämåtäbdheç caraëau çrayämahe | yathä tathä projjhita-mukti-tat-pathä bhakty-adhvanä prema-sudhäm ayämahe || saptame bhajanéyasya çré-kåñëaiçvaryam ucyate | na bhajante bhajante ye te cäpy uktäç caturvidhäù || prathamenädhyäya-ñaökenäntaù-karaëa-çuddhy-artha-kaniñkäm akarma-säpekñau mokña-phala-sädhakau jïäna-yogäv uktau | idäném anena dvitéyädhyäya-ñaökena karma-jïänädi-vimiçra-çravaëän niñkämatva-sakämatväbhyäà ca sälokyädi- sädhakas tathä sarva-mukhyaù karma-jïänädi-nirapekña eva premavat pärñadatva- lakñaëa-mukti-phala-sädhakas tathä yat karmabhir yat tapasä jïäna-vairägyataç ca yat ity ädau, sarvaà mad-bhakti-yogena mad-bhakto labhate’ïjasä, svargäpavargaà mad-dhäma [BhP 1.20.32-33] ity ädy-ukter vinäpi sädhanänantaraà svargäpavargädi-nikhila-sädhakaç ca paramaù svatantraù sarva-sukaro’pi sarva- duñkaraù çrémad-bhakti-yoga ucyate | nanu tam eva viditvä atimåtyum eti [ÇvetU 6.15] iti çruteù | jïänaà vinä kevalayä bhaktyaiva kathaà mokñaù brüñe ? maivaà, tvam eva tat padärthaà paramätmänam eva viditvä säkñäd anubhüya, na tu tvaà-padärthaà ätmänaà näpi prakåtià näpi vastu-mätraà viditvä måtyum atyeti ity asyäù çruter arthaù | tatra sita-çarkarä-rasa-grahaëe yathä rasanaiva käraëaà na tu cakñuù-çroträdikaà tathaiva guëätétasya brahmaëe grahaëaà sambhavet, na tu dehädy-atiriktätma- jïänena sättvikena | bhaktyäham ekayä grähyaù [BhP 11.14.11] iti bhagavad-ukter iti | bhaktyä mäm abhijänäti yävän yaç cäsmi tattvataù [Gétä 18.55] ity atra sa- viçeñaà pratipädayiñyämaù | jïäna-yogayor mukti-sädhanatva-prasiddhis tu tatrastha-guëé-bhüta-bhakti-prabhäväd eva | tayä vinä tayor akiïcitkaratvasya bahuçaù çravaëät | kià ca, asyäà çrutau viditvä ity anantaram eva-kärasyäprayogäd eva | yoga- vyavacchedäbhäve jïäpite sati, tasmäd eva paramätmano vidität kvacid aviditäd api mokña ity artho labhyate | tataç ca bhakty-utthena nirguëena paramätma-jïänena mokñaù | kvacit tu bhakty-utthaà taj-jïänaà vinäpi kevalena bhakti-mätreëa mokña ity arthaù paryavasyati | yathä matsyaëòikä-piëòäd rasanä-doñeëälabdha- svädäd api bhuktät tad-eka-näçyo vyädhir naçyaty evätra na sandehaù | matsyaëòikäni te khaëòa-vikärä çarkaräsite ity amaraù | çrémad-uddhavenoktam – nanv éçvaro 'nubhajato 'viduño 'pi säkñäc chreyas tanoty agada-räja ivopayuktaù [BhP 10.47.56] iti | ekädaçe’py uktaà – yat karmabhir yat tapasä jïäna-vairägyataç ca yat ity ädau sarvaà mad-bhakti-yogena mad-bhakto labhate 'ïjasä [BhP 11.20.31-32] iti | ataeva yan-näma-sakåc-chravaëät pukkaso’pi vimucyate saàsärät ity ädau bahuço väkyair bhaktyaiva mokñaù pratipädyata iti | atha prakåtam anusarämaù | yoginäm api sarveñäà madgatenäntarätmanä | çraddhävän bhajate yo mäà sa me yuktatamo mataù || [Gétä 6.47] iti tvad-väkyena tvan-manaskatve sati tvaj-jana-viñayaka-çraddhävattvam iti tvayä sva-bhakta-viçeña-lakñaëam eva kåtam ity avagamyate | kintu sa ca kédåço bhaktas tadéya-jïäna-vijïänayor adhikäré bhavatéty apekñäyäm äha mayy äsakteti dväbhyäm | yadyapi – bhaktiù pareçänubhavo viraktir anyatra caiña trika eka-kälaù | prapadyamänasya yathäçnataù syus tuñöiù puñöiù kñud-apäyo 'nu-ghäsam || [BhP 11.2.42] ity ukter bhajan-prakramata eva mad-anubhava-kramo’pi bhavati, tad apy eka- gräsa-mätra-bhojinas tathä tuñöi-puñöé na spañöe bhavataù, kintu bahutara-gräsa- bhojina eva | tathaiva mayi çyämasundare pétämbare äsaktam äsakti- bhümikärüòhaà mano yasya tathäbhüta eva tvaà mäà jïäsyasi | yathä spañöam anubhaviñyasi, tat çåëu kédåçaà yogaà mayä saha saàyogaà yuïjan çanaiù çanaiù präpnuvan mad-äçrayaù | mäm eva, na tu jïäna-karmädikam äçrayamäëo’nanya- bhakta ity arthaù | aträsaàçayaà samagram iti padäbhyäà madéya-nirviçeña-brahma-svarüpa-jïänaà kleço’dhikataras teñäm avyaktäsaktacetasäm | avyaktä hi gatir duùkhaà dehavadbhir aväpyate || [Gétä 12.5] ity agrimokteù sa-saàçayam eva | tathä jïäninäm upäsyaà yad brahma parama- mahato mama mahima-svarüpam eva | yad uktaà mayaiva satyavrataà prati matsya-rüpeëa – madéyaà mahimänaà ca paraà brahmeti çabditam | vetsyasy anugåhétaà me sampraçnair vivåtaà hådi || [BhP 8.24.38] iti | aträpi brahmaëo hi pratiñöhäham [Gétä 14.27] iti | ato maj-jïänam asamagram iti dyotitam ||1|| baladevaù – saptame bhajanéyasya svasyaiçvaryaà prakértyate | cäturvidhyaà ca bhajatäà tathaiväbhajatäm api || ädyena ñaökenopäsakasya jévasya svarüpaà tat-präpti-sädhanaà ca prädhänyenoktam | madhyena tüpäsyasya svasya tat tac ca tathocyate | tatra ñañöhänta-nirdiñöaà tava bhajanéyaà rüpaà kédåçaà, kathaà vä bhajato’ntarätmä tad-gataù syäd ity etat pärthenäpåñöam api kåpälutvena svayam eva vivakñur bhagavän uväca mayéti | vyäkhyäta-lakñaëe svopäsye mayy äsaktam atimätra- nirataà mano yasya sa tvam anyo vä tädåço mad-äçrayo mad-däsya-sakhy-ädy- ekatamena bhävena mäà çaraëaà gato yogaà mac-charaëädi-lakñaëaà yuïjan kartuà pravåttaù | asaàçayaà yathä syät tathä | kåñëa eva paraà tattvam ato’nyad veti sandeha-çünyo mat-päramya-niçcayavän ity arthaù | samagraà sädhiñöhänaà savibhütià saparikaraà ca mäà sarveçvaraà yena jïänena jïäsyasi tan mayocyamänam avahita-manäù çåëu | he pärtha ! na ca samagram iti kärtsnyena sa jïänam ädiçatéti väcyam anantasya tasya tathäjïänäsambhavät | småtiç ca kärtsnyena näjo’py abhidhätum éçaù iti | Verse 2 jaNa& Tae_h& SaivjaNaiMad& v+YaaMYaXaezTa" ) YaJjaTva Naeh >aUYaae_NYaJjaTaVYaMaviXaZYaTae ))2)) jïänaà te’haà sa-vijïänam idaà vakñyämy açeñataù | yaj jïätvä neha bhüyo’nyaj jïätavyam avaçiñyate ||2|| çrédharaù – vakñyamäëaà jïänaà stauti jïänam iti | jïänaà çästréyaà vijïänam anubhavaù | tat-sahitam idaà mad-viñayam açeñataù säkalyena vakñyämi | yaj jïätveha çreyo-märge vartamänasya punar anyaj jïätavyam avaçiñöaà na bhavati | tenaiva kåtärtho bhavatéty arthaù ||2|| madhusüdanaù – jïäsyaséty ukte parokñam eva taj jïänaà syäd iti çaìkäà vyävartayan stauti çrotur äbhimukhyäya jïänam iti | idaà mad-viñayaà svato’parokña-jïänam | asambhävanädi-pratibandhena phalam ajanayat parokñam ity upacaryate asambhävanädi-niräse tu vicära-paripäkänte tenaiva pramäëena janitaà jïänaà pratibandhäbhävät phalaà janayad-aparokñam ity ucyate | vicära- paripäka-niñpannatväc ca tad eva vijïänaà, tena vijïänena sahitam idam aparokñam eva jïänaà çästra-janyaà te tubhyam ahaà param äpto vakñyämy açeñataù sädhana-phalädi-sahitatvena niravaçeñaà kathayiñyämi | çrautém eka- vijïänena sarva-vijïäna-pratijïäm anusarann äha yaj-jïänaà nitya-caitanya-rüpaà jïätvä vedänta-janya-mano-våtti-viñayékåtyeha vyavahära-bhümau bhüyaù punar api anyat kiàcid api jïätavyaà nävaçiñyate | sarvädhiñöhäna-san-mätra-jïänena kalpitänäà sarveñäà bädhe san-mätra-pariçeñät tan-mätra-jïänenaiva tvaà kåtärtho bhaviñyaséty abhipräyaù ||2|| viçvanäthaù – tatra mad-bhakter äsakti-bhümikätaù pürvam api me jïänam aiçvarya-mayaà bhavet | tad-uttaraà vijïänaà mädhuryänubhava-mayaà bhavet | tad-ubhayam api tvaà çåëv ity äha jïänam iti | anyaj jïätavyaà näviçiñyate iti man- nirviçeña-brahma-jïäna-vijïäne’py etad-antarbhüta evety arthaù ||2|| baladevaù -- vakñyamäëaà jïänaà stauti jïänam iti | idaà cid-acic-chaktimat- svarüpa-viñayakaà jïänaà | tac ca sa-vijïänam vakñyämi | tac-chakti-dvaya- vivikta-svarüpa-viñayakaà jïänaà vijïänaà tena sahitaà te tubhyaà prapannäyäçeñataù sämagryeëopadekñyäméty arthaù | yat svarüpaà sarva-käraëaà yac ca dhyeyaà tad ubhaya-viñayakaà jïänam atra vaktuà pratijïätaà yaj jïänaà jïätveha çreyo-vartmani niviñöasya jijïäsos tavänyaj jïätavyaà nävaçiñyate | sarvasya tad-antarbhävät ||2|| Verse 3 MaNauZYaa<aa& Sahóezu k-iêÛTaiTa iSaÖYae ) YaTaTaaMaiPa iSaÖaNaa& k-iêNa( Maa& veita TatvTa" ))3)) manuñyäëäà sahasreñu kaç cid yatati siddhaye | yatatäm api siddhänäà
Load more

Recommended publications
  • Sample Pages
    Jataka Mani Manjusha Parasara Astrology Jataka Mani Manjusha Parasara Astrology Jysothisha Vignana Bhaskara Challa Soma Sundaram Jataka Mani Manjusha Parasara Astrology by Jyothisha Vignana Bhaskara Challa Soma Sundaram All rights reserved with the Author. No part of this publication can be reproduced, stored in retrieval system or transmitted in any form or by any means (electronic, mechanical, photocopying or otherwise) without prior permission in writing of the Author. First Edition: 2 February 2014 Price: Rs. 450 Cover Design: T. Shashi Kumar ISBN: 978‐81‐7233‐897‐8 eISBN: 978-93-8774-185-0 Copies are available with the Author. Please send requests to: Sri Challa Soma Sundaram 3 Type IV, Kendranchal Colony, GPRA Vivek Vihar, New Pali Road Jodhpur 342005 Rajasthan eMail: [email protected] Printed by: Scientific Publishers 5A New Pali Road, PO Box 91 Jodhpur 342001 Rajasthan eMail: [email protected] On Namo Sri Venkatesaya Namaha :: Vina Venkatesam Nanaado Nanaadah | Sadaa Venkatesam Smaraami Smaraami || Hare Venkatesa Praseeda Praseedah | Priyam Venkatesa Prayascha Smaraami || Om Yaa Sivonaama Roopaabhyaam Ya Deevee Sarva Mangalaa | Tamoo Tam Samsmarana Deevaa Sarvatoo Mangalam || Tundamu Neeka Dantamunu Doorapubojjayu Vamahastamun | Menduga Mrooyoyu Gajjelunu Mellani Choopulu Mandahaasamun || Kondoka Gujjaroopamuna Koorina Vidyalakella Nojjayai | Yundedi Parvateetanaya Yooyi Ganaadhipa Neeku Mrokkedan || Preface Sri Vadrevu Suryanarayana Murty garu was a famous Astrologer of Rajahmundry. He was born on 8 October 1904 in Vijayanagaram at 1:55pm, and attained moksha on 5 May 1978 at Rajahmundry at 22:10pm. During his distinguished life period 1904-1978, he made special contributions to the subject of Astrology. He wrote a book initially in Telugu in two volumes, the first in 1925 titled Jataka Narayaneeyam in 227 pages and the second in 1945 titled Yogavali Khandamu in 146 pages.
    [Show full text]
  • APA Newsletter on Asian and Asian-American Philosophers And
    NEWSLETTER | The American Philosophical Association Asian and Asian-American Philosophers and Philosophies FALL 2018 VOLUME 18 | NUMBER 1 Prasanta Bandyopadhyay and R. Venkata FROM THE EDITOR Raghavan Prasanta S. Bandyopadhyay Some Critical Remarks on Kisor SUBMISSION GUIDELINES AND Chakrabarti’s Idea of “Observational INFORMATION Credibility” and Its Role in Solving the Problem of Induction BUDDHISM Kisor K. Chakrabarti Madhumita Chattopadhyay Some Thoughts on the Problem of Locating Early Buddhist Logic in Pāli Induction Literature PHILOSOPHY OF LANGUAGE Rafal Stepien AND GRAMMAR Do Good Philosophers Argue? A Buddhist Approach to Philosophy and Philosophy Sanjit Chakraborty Prizes Remnants of Words in Indian Grammar ONTOLOGY, LOGIC, AND APA PANEL ON DIVERSITY EPISTEMOLOGY Ethan Mills Pradeep P. Gokhale Report on an APA Panel: Diversity in Īśvaravāda: A Critique Philosophy Palash Sarkar BOOK REVIEW Cārvākism Redivivus Minds without Fear: Philosophy in the Indian Renaissance Reviewed by Brian A. Hatcher VOLUME 18 | NUMBER 1 FALL 2018 © 2018 BY THE AMERICAN PHILOSOPHICAL ASSOCIATION ISSN 2155-9708 APA NEWSLETTER ON Asian and Asian-American Philosophy and Philosophers PRASANTA BANDYOPADHYAY, EDITOR VOLUME 18 | NUMBER 1 | FALL 2018 opponent equally. He pleads for the need for this sort of FROM THE EDITOR role of humanism to be incorporated into Western analytic philosophy. This incorporation, he contends, has a far- Prasanta S. Bandyopadhyay reaching impact on both private and public lives of human MONTANA STATE UNIVERSITY beings where the love of wisdom should go together with care and love for fellow human beings. The fall 2018 issue of the newsletter is animated by the goal of reaching a wider audience. Papers deal with issues SECTION 2: ONTOLOGY, LOGIC, AND mostly from classical Indian philosophy, with the exception EPISTEMOLOGY of a report on the 2018 APA Eastern Division meeting panel on “Diversity in Philosophy” and a review of a book about This is the longest part of this issue.
    [Show full text]
  • Ćaramaśloka (Bhagawadgita 18.66) Jako Tajemnica Śriwisznuicka W Mumukszuppadi Pilleja Lokaćarji
    Wratislaviensium Studia Classica olim Classica Wratislaviensia VI–VII (XXXVII–XXXVIII) Wrocław 2017–2018 JACEK WoźniAK Uniwersytet Warszawski ĆarAMAśLOKA (BHAGAWADGITA 18.66) JAKO TAJEMNICA śRIWISZNUICKA W MumuKSZUPPADI PILLEJA LOKAĆARJI Pillej Lokaćarja (Piḷḷai Ulakāccāriyār/Lōkācāriyar, sanskr. Lokācārya; XIII/ XIV w.1), śriwisznuicki aćarja, czyli nauczyciel i jednocześnie przywódca religijny, był wybitnym filozofem i teologiem, głównym reprezentantem szkoły południo- wej tego odłamu wisznuizmu. Podział śriwisznuizmu na dwie szkoły, północną (vaṭakalai) i południową (teṉkalai), zaznaczył się po około dwóch wiekach od jego ukonstytuowania przez Ramanudźę (Irāmāṉujar; sanskr. Rāmānuja; 1017–1137), choć do ostatecznego rozłamu doszło dopiero około XVII lub XVIII w. (Mumme 1997: 80)2. Pillej Lokaćarja stoi na czele sukcesji aćarjów (kuruparamparai, sanskr. guruparampara) południowej linii tego nurtu, która powstała i rozwijała się pod wpływem jego nauk3. Pillej Lokaćarja jest autorem licznych prac filozoficzno-teologicznych, głównie w tamilskim maniprawalam. W sumie przypisuje się mu autorstwo 18 dzieł (w tym dwóch skomponowanych z własnym bratem Alahijamanawalapperumalem Najana- rem (Aḻakiyamaṇavāḷapperumāḷ Nāyaṉār), który również był aćarją śriwisznuickim) 1 Okres jego życia jest różnie datowany, np. 1205–1311 (Mumme 1987: 14) lub 1213–1327 (Appadurai 1983: 78). 2 Srilata Raman (2007: 10) przesuwa datę ostatecznego rozłamu śriwisznuizmu na XIX wiek; Steven P. Hopkins (2003: 31) mówi o wieku XVIII i XIX. 3 Rozłam śriwisznuizmu nastąpił
    [Show full text]
  • (Yoga-Vedanta-Dictionary) Sanskrit - Deutsch
    Glossar A - Y (Yoga-Vedanta-Dictionary) sanskrit - deutsch Ausstrahlung Brahmans; eines der beiden Avaran Saktis, die mithilfe von Abhanavarana Aparoksha Jnana beseitigt wurden. Abhasa Reflexion, Erscheinung, Anschein, nicht wahr. Abhasam Effekt Abhasamatra nur im Namen die Doktrin, die besagt, dass die ganze Schöpfung eine Reflexion der Abhasavada absoluten Wirklichkeit ist. Abhati es leuchtet, scheint Worauf das eigene Selbst meditiert und in worin es sich versenkt hat, Abhava d.h. das Nichts, als wäre es jeglicher Qualität, Begrenzung beraubt; Abwesenheit; Nicht-Existenz; Negation. Abhavamatra von negativem Charakter Abhavana der Nicht-Gedanke Eine Sache, die in Wirklichkeit nicht existieren kann, z.B.: das Horn Abhavapadartha eines Hasen, der Sohn einer unfruchtbaren Frau Abhavarupavrtti Die Funktion des Denkens an nicht existierende Dinge Abhayadana Geschenk (die Gnade) der Furchtlosigkeit Abhayam Furchtlosigkeit Abheda Nicht-Unterscheidung; Nicht-Verschiedenartigkeit das reine Ego, das sich selbst mit Brahman oder dem Absoluten Abheda-ahamkara identifiziert höchste Hingabe, die in der Vereinigung des Angebeteten und des Abheda-bhakti Anbeters gipfelt; Hingabe ohne das Gefühl von Dualität Abhedabhava der Sinn, der Nicht-Trennbarkeit Abheda-buddhi der Bhuddi, der die Einheit bewahrt ständiges Denken an die Identität der Seele mit Brahman; ungeteiltes Abheda-caitanya Bewusstsein Kenntnis über die Identität des Individuums mit dem Absoluten (Atman Abheda-jnana und Brahman) Abhigamana sich dem Tempel nähern Abhijna Richtung; Wahrnehmung bzw. Erinnerung durch das Gedächtnis Abhijna Jnana Erkenntnis durch Wahrnehmung Abhimana Egoismus; Identifikation mit dem Körper Abhimani Jemand, der egoistische Gefühle hegt Abhinaya Kontrolle; Training; Disziplin Abhinivesa an das irdische Leben hängen; Lebenswille Abhivimana identisch mit sich selbst; ein Beiname des unbegrenzten Sein Abhivyakta offenbart Abhokta Griesgram Abhyantara innerlich Abhyasa Wiederholung bzw.
    [Show full text]
  • Vichara Sagara
    A Treatise in Advaita Philosophy By Sri Vasudeva Brahmendra Saraswathi Swamigal VOLUME 13 Chapter 4 Teaching to the Uttama Adhikari S. No. Topics Title 52 Avarta 199 – 218 - The illumination of “I-thought” [i] Index S. No. Title Page No. V Chapter 4 : 160) Topic 202 2005 161) Topic 203 2027 162) Topic 204 2045 163) Topic 205 2054 164) Topic 206 2056 165) Topic 207 2058 166) Topic 208 2063 167) Topic 209 2067 168) Topic 210 2072 169) Topic 211 2086 170) Topic 212 2099 171) Topic 213 2109 172) Topic 214 2138 173) Topic 215 2178 [ii] Wave for Uttama Adhikari (Qualified Student) Topic 202 : • Based on this discussion Nishchaladasa wants to analyse Advaita epistemology – what happens when we gain any knowledge? • How ignorance is removed? • How unknown object gets revealed? • What is concealment by ignorance? • How concealment goes away and object revealed is concealed? • What is the mechanism? • Vedant sara, Panchadasi – Vritti Vyapti, Phala Vyapti. 2005 • Sapta Avastaha – borrowed from Panchadasi. • Agyanam, Avarnam,… • Knowledge of object : Vishaya Jnanam – Mechanism. • Revealation of Anatma – external object. • What is role of Vritti – Relevant thought required for pot, cloth Jnanam… • Vritti Pratibimbita Chidabasa important. Role of Thought Consciousness reflected in the thought - Vritti Vyapti - Chidabasa - Phala Vyapti • Will require Punah Punah Sravanam. • Fundamental principles for understanding revised vedanta. 2006 Before origination of world 2 things / principles existed Brahman Maya (Tattwa Bodha) - Chaianya Svarupam - Moola Avidya - Mere Chaitanyam can’t create - Ajnanam world - Sad Asat Vilakshanam - Chaitanyam not Karyam or - Mithya Karanam. - Sat / Asat Vilakshanam not existent category, or nonexistent category.
    [Show full text]
  • Causality in the Nyāya-Vaiśeṣika School Author(S): Bimal Krishna Matilal Source: Philosophy East and West, Vol
    Causality in the Nyāya-Vaiśeṣika School Author(s): Bimal Krishna Matilal Source: Philosophy East and West, Vol. 25, No. 1, The Problems of Causation: East and West (Jan., 1975), pp. 41-48 Published by: University of Hawai'i Press Stable URL: http://www.jstor.org/stable/1398431 . Accessed: 06/08/2013 15:58 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Hawai'i Press is collaborating with JSTOR to digitize, preserve and extend access to Philosophy East and West. http://www.jstor.org This content downloaded from 130.65.109.155 on Tue, 6 Aug 2013 15:58:49 PM All use subject to JSTOR Terms and Conditions Bimal Krishna Matilal Causality in the Nyaya-Vai.esika school Causality implies a host of philosophic problems which are pertinent to different branches of philosophical studies. My aim here is, however, a modest one. While explaining the notion of cause as it was understood by different philosophical schools of classical India, I shall try to show that (a) concern for the notion of causation was taken more seriously in some Indian philosoph- ical schools than it had been in some of their Western counterparts, and (b) that the meaning of 'cause' (karana) is much wider in Indian philosophy than it is in the West.
    [Show full text]
  • LH 1373] OCTOBER 2015 Sub
    [LH 1373] OCTOBER 2015 Sub. Code: 1373 THIRD PROFESSIONAL B.A.M.S. DEGREE EXAMINATION PAPER III – SWASTHAVRITTA AND YOGA - I Q.P. Code : 641373 Time: Three Hours Maximum: 100 marks Answer ALL Questions I. Essay Questions: (2 x 15 = 30) 1. Write in detail about Dinacharya and its importance. 2. Write in detail about Ashtanga Yoga. II. Write notes on: (10 x 5 = 50) 1. Write a short note on Physical Dimension of Health. 2. Write a short note on Greeshma Ritu Charya. 3. Write about Ashta Ahara Vidhi Vidhana. 4. Write about Composition and Pasteurization of Milk. 5. Write the Nirukti, Relation Between Nidra and Health and Types of Nidra. 6. Write a short note on Relation between Yoga and Ayurveda. 7. Write about Procedure and Benefits of Surya Namaskara. 8. Write about Different Types of Kumbaka. 9. Write about different types, importance and therapeutic effects of Upavasa Chikitsa. 10. Write about the Procedure, Indications, Benefits and Effects of Surya Kirana Sevana (Sun bath). III. Short Answers on: (10 x 2 = 20) 1. Write about Chaya, Prakopa, Prasama of Doshas in Different Ritus. 2. Write the Importance of Sadvritta. 3. Define Balanced Diet. 4. Write about Hamsodaka. 5. Write about Pureesha Vega Dharana and its Chikitsa. 6. Write about Benefits of Shavasana. 7. Write about Different types of Neti. 8. Indications of Mud Bath. 9. Write about Visrama Chikitsa Upayoga. 10. Enumerate Pancha Kosha. ******* [LI 1373] APRIL 2016 Sub.Code :1373 THIRD PROFESSIONAL B.A.M.S. DEGREE EXAMINATION PAPER III – SWASTHAVRITTA AND YOGA –- I Q.P. Code : 641373 Time: Three Hours Maximum : 100 Marks I.
    [Show full text]
  • The Ocean of Inquiry a Neglected Classic of Late Advaita Vedānta A
    The Ocean of Inquiry A Neglected Classic of Late Advaita Vedānta A dissertation presented by Michael S. Allen to The Committee on the Study of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of The Study of Religion Harvard University Cambridge, Massachusetts April 2013 ! © 2013 Michael S. Allen All rights reserved. ! Dissertation Advisor: Professor Parimal G. Patil Michael S. Allen The Ocean of Inquiry: A Neglected Classic of Late Advaita Vedānta Abstract The Ocean of Inquiry is a vernacular compendium of Advaita Vedānta, one of the most influential traditions of South Asian religion and philosophy, especially in modern times. Its author, Niścaldās (ca. 1791 – 1863), was a classically trained pandit and a sādhu of the Dādū Panth. His work was widely read in the nineteenth and early twentieth centuries, both in its Hindi original and in regional translations: Vivekananda once referred to it as the most influential book in India. Surprisingly, however, The Ocean of Inquiry remains virtually unknown to Western scholars; even specialists in Hinduism have rarely heard of it. This dissertation aims to draw attention both to Niścaldās’s work and to the broader genre of vernacular Vedānta; it also calls into question the notion that late Advaita Vedānta represents a period of intellectual decline. Part I provides a historical and textual overview of The Ocean of Inquiry, arguing that Niścaldās’s work should be situated within what might be termed “Greater Advaita Vedānta,” or Advaita Vedānta as it was disseminated outside the received canon of Sanskrit philosophical works.
    [Show full text]
  • The Viṣṇu Purāṇa ANCIENT ANNALS of the GOD with LOTUS EYES
    The Viṣṇu Purāṇa ANCIENT ANNALS OF THE GOD WITH LOTUS EYES The Viṣṇu Purāṇa ANCIENT ANNALS OF THE GOD WITH LOTUS EYES Translated from the Sanskrit by McComas Taylor For my grandchildren Published by ANU Press The Australian National University Acton ACT 2601, Australia Email: [email protected] Available to download for free at press.anu.edu.au ISBN (print): 9781760464400 ISBN (online): 9781760464417 WorldCat (print): 1247155624 WorldCat (online): 1247154847 DOI: 10.22459/VP.2021 This title is published under a Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International (CC BY-NC-ND 4.0). The full licence terms are available at creativecommons.org/licenses/by-nc-nd/4.0/legalcode Cover design and layout by ANU Press Cover image: Vishnu Reclining on Ananta. From Sage Markandeya’s Ashram and the Milky Ocean, c. 1780–1790. Mehrangarh Museum Trust. This edition © 2021 ANU Press Contents Preface xi Acknowledgements xiii Glossary xv Introduction 1 The purāṇas 1 The Viṣṇu Purāṇa 3 Problems with dating 4 Authorship 6 The audience 6 Relationship to other texts 7 The nature of Viṣṇu 10 Viṣṇu and Kṛṣṇa 12 The other avatāras 13 The purāṇic thought-world 14 Divine and semi-divine beings 18 Elements of the Viṣṇu Purāṇa 21 The six books 25 The Sanskrit text 32 Other translations 33 About this translation 34 References 38 Book One: Creation 43 1. Maitreya asks Parāśara about the world 43 2. Parāśara praises Viṣṇu; Creation 45 3. The divisions of time 50 4. Brahmā creates the world anew 52 5. Brahmā creates living beings 57 6.
    [Show full text]
  • Anvikshiki Volume
    ĀNV ĪKṢIK Ī आbवीिMकी Volume VII December 2011 Chief Editor: Devendra Nath Tiwari Editors: Sachchidanand Mishra Abhimanyu Singh DEPARTMENT OF PHILOSOPHY AND RELIGION BANARAS HINDU UNIVERSITY, VARANASI-221005 ĀNV ĪKṢIK Ī आbवीिMकी Volume VII December 2011 Chief Editor: Devendra Nath Tiwari Editors: Sachchidanand Mishra Abhimanyu Singh DEPARTMENT OF PHILOSOPHY AND RELIGION BANARAS HINDU UNIVERSITY, VARANASI-221005 EDITORS’ NOTE Varanasi has been famous as a centre for learning since a long time; this is indeed the capital of all kinds of knowledge, sarva vidyā kī rājadhānī. The Department of Philosophy and Religion, Banaras Hindu University is known all over the world. Eminent persons like Sir S Radhakrishnan, T R V Murti, J L Mehta were faculty members of this department, who made very significant contributions in the field of Philosophy and Religion. This journal had been published time to time being edited by great scholars like Prof. T R V Murti. Publication of this journal however was not regular and the present issue is coming after a long break. There is a need of a good bilingual journal in Philosophy and Religion. The present volume is a small step in this direction. We are convinced to bring out the volumes, enriched with a good number of quality research papers, of this journal regularly. Many senior scholars of Indian Philosophy and some young talented research scholars have contributed their valuable, innovative and insightful research papers on very important topics, which have raised the standard and value of this issue. To ensure the quality of research papers they have been refereed by advisory board members and some other senior scholars.
    [Show full text]
  • Common Sanskrit Technical Terms
    Common Sanskrit technical terms Common Sanskrit Technical Terms Source: http://www.advaita.org.uk/sanskrit.htm In square brackets is ITRANS code (Note: the long vowels are capitalised) [A more extended dictionary is available for download at http://sanskritdocuments.org/dict/dictall.pdf] A a [a] – as a prefix to another word, it changes it into the negative. e.g. vidya - knowledge, avidya - ignorance. abhasa [AbhAsa] – semblance, phantom, fallacious appearance.Shankara's teaching metaphor of the white crystal taking on the color of adjacent objects is called AbhAsa vAda - the argument of appearance. abhava [abhAva] – non-existence, absence. See anupalabdhi. abhimana [abhimAna] – self-conceit, pride; conception (esp. an erroneous one regarding one's self). abhivyakti [abhivyakti΄] – manifestation; distinction. (abhivyakta - manifest, evident, distinct.) abhyasa [abhyAsa] – exercise, discipline; in Raja Yoga, this refers to "the (repeated) effort of the mind to remain in its unmodified condition of purity (sattva)." Ramana Maharshi sometimes refers to a spiritual aspirant as an abhyAsI - i.e. one who practices (uniterruptedly). acharya [AchArya] – a spiritual guide or teacher. See Shankaracharya. achintya [achintya] – inconceivable or beyond thought. adhama [adhama] – lowest, vilest, worst. adhara [AdhAra] – support, prop, sta, substratum. adheya [Adheya] – assigned, attributed, contained; the attributes in the AdhAra subtratum. adhibhautika [adhibhautika] – (resulting) from such things as wars, disagreements, natural disasters. adhi means from, from the presence; bhautika means anything elemental or material. adhidaivika [adhidaivika] – (resulting) from the presence of divine or supernatural forces. adhi means from, from the presence; daivika is the adjective from deva (god) meaning coming from the gods, divine. adhikarana [adhikaraNa] – (in philosophy) a substratum; realtionship of words in a sentence (e.g.
    [Show full text]
  • Bhagavad-Gita
    atha ñañöho’dhyäyaù Verse 1 ANaaié[Ta" k-MaRf-l&/ k-aYa| k-MaR k-raeiTa Ya" ) Sa Sa&NYaaSaq c YaaeGaq c Na iNariGanNaR cai§-Ya" ))1)) anäçritaù karma-phalaà käryaà karma karoti yaù | sa saànyäsé ca yogé ca na niragnir na cäkriyaù ||1|| çrédharaù : citte çuddhe’pi na dhyänaà vinä saànyäsa-mätrataù | muktiù syäd iti ñañöhe’smin dhyäna-yogo vitanvate || pürvädhyäye saàkñepeëoktaà yogaà prapaïcayituà ñañöhädhyäyärambhaù | tatra tävat sarva-karmäëi manasä saànyasya [Gétä 5.13] ity ärabhya saànyäsa-pürvikäyä jïäna- niñöhäyäs tätparyenäbhidhänäd duùkha-rüpatväc ca karmaëaù sahasä saànyäsätiprasaìgaà präptaà värayituà saànyäsäd api çreñöhatvena karma-yogaà stauti anäçrita iti dväbhyäm | karma-phalam anäçrito’napekñamäëaù sann avaçya-käryatayä vihitaà karma yaù karoti, sa eva saànyäsé yogé ca na tu niragnir agni-sädhyeñöäkhya- karma-tyägé | na cäkriyo’nagni-sädhya-pürtäkhya-karma-tyägé ||1|| madhusüdanaù : yoga-sütraà tribhiù çlokaiù païcamänte yad éritam | ñañöhas tv ärabhyate’dhyäyas tad-vyäkhyänäya vistarät || tatra sarva-karma-tyägena yogaà vidhäsyaàs tyäjyatvena hénatvam äçaìkya karma-yogaà stauti anäçrita iti dväbhyäm | karmaëäà phalam äçrito’napekñamäëaù phaläbhisaàdhi- rahitaù san käryaà kartavyatayä çästreëa vihitaà nityam agnihoträdi karma karoti yaù sa karmy api san saànyäsé ca yogé ceti stüyate | sannyäso hi thyägaù | citta-gata-vikñepäbhävaç ca yogaù | tau cäsya vidyete phala-tyägät phala-tåñëä-rüpa-citta-vikñepäbhäväc ca | karma-phala-tåñëä-tyäga evätra gauëyä våttyä saànyäsa-yoga-çabdäbhyäm abhidhéyate sakämänapekñya präçastya-kathanäya
    [Show full text]