Fundamentals of Hindu Philosophy
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Volume9 Issue9(2)
Volume 9, Issue 9(2), September 2020 International Journal of Multidisciplinary Educational Research Published by Sucharitha Publications Visakhapatnam Andhra Pradesh – India Email: [email protected] Website: www.ijmer.in Editorial Board Editor-in-Chief Dr.K. Victor Babu Associate Professor, Institute of Education Mettu University, Metu, Ethiopia EDITORIAL BOARD MEMBERS Prof. S. Mahendra Dev Prof. Igor Kondrashin Vice Chancellor The Member of The Russian Philosophical Indira Gandhi Institute of Development Society Research, Mumbai The Russian Humanist Society and Expert of The UNESCO, Moscow, Russia Prof.Y.C. Simhadri Vice Chancellor, Patna University Dr. Zoran Vujisiæ Former Director Rector Institute of Constitutional and Parliamentary St. Gregory Nazianzen Orthodox Institute Studies, New Delhi & Universidad Rural de Guatemala, GT, U.S.A Formerly Vice Chancellor of Benaras Hindu University, Andhra University Nagarjuna University, Patna University Prof.U.Shameem Department of Zoology Prof. (Dr.) Sohan Raj Tater Andhra University Visakhapatnam Former Vice Chancellor Singhania University, Rajasthan Dr. N.V.S.Suryanarayana Dept. of Education, A.U. Campus Prof.R.Siva Prasadh Vizianagaram IASE Andhra University - Visakhapatnam Dr. Kameswara Sharma YVR Asst. Professor Dr.V.Venkateswarlu Dept. of Zoology Assistant Professor Sri.Venkateswara College, Delhi University, Dept. of Sociology & Social Work Delhi Acharya Nagarjuna University, Guntur I Ketut Donder Prof. P.D.Satya Paul Depasar State Institute of Hindu Dharma Department of Anthropology Indonesia Andhra University – Visakhapatnam Prof. Roger Wiemers Prof. Josef HÖCHTL Professor of Education Department of Political Economy Lipscomb University, Nashville, USA University of Vienna, Vienna & Ex. Member of the Austrian Parliament Dr.Kattagani Ravinder Austria Lecturer in Political Science Govt. Degree College Prof. -
A Study of the Early Vedic Age in Ancient India
Journal of Arts and Culture ISSN: 0976-9862 & E-ISSN: 0976-9870, Volume 3, Issue 3, 2012, pp.-129-132. Available online at http://www.bioinfo.in/contents.php?id=53. A STUDY OF THE EARLY VEDIC AGE IN ANCIENT INDIA FASALE M.K.* Department of Histroy, Abasaheb Kakade Arts College, Bodhegaon, Shevgaon- 414 502, MS, India *Corresponding Author: Email- [email protected] Received: December 04, 2012; Accepted: December 20, 2012 Abstract- The Vedic period (or Vedic age) was a period in history during which the Vedas, the oldest scriptures of Hinduism, were composed. The time span of the period is uncertain. Philological and linguistic evidence indicates that the Rigveda, the oldest of the Vedas, was com- posed roughly between 1700 and 1100 BCE, also referred to as the early Vedic period. The end of the period is commonly estimated to have occurred about 500 BCE, and 150 BCE has been suggested as a terminus ante quem for all Vedic Sanskrit literature. Transmission of texts in the Vedic period was by oral tradition alone, and a literary tradition set in only in post-Vedic times. Despite the difficulties in dating the period, the Vedas can safely be assumed to be several thousands of years old. The associated culture, sometimes referred to as Vedic civilization, was probably centred early on in the northern and northwestern parts of the Indian subcontinent, but has now spread and constitutes the basis of contemporary Indian culture. After the end of the Vedic period, the Mahajanapadas period in turn gave way to the Maurya Empire (from ca. -
The Significance of Fire Offering in Hindu Society
INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 THE SIGNIFICANCE OF FIRE OFFERING IN HINDU THE SIGNIFICANCESOCIETY OF FIRE OFFERING IN HINDU SOCIETY S. Sushrutha H. R. Nagendra Swami Vivekananda Yoga Swami Vivekananda Yoga University University Bangalore, India Bangalore, India R. G. Bhat Swami Vivekananda Yoga University Bangalore, India Introduction Vedas demonstrate three domains of living for betterment of process and they include karma (action), dhyana (meditation) and jnana (knowledge). As long as individuality continues as human being, actions will follow and it will eventually lead to knowledge. According to the Dhatupatha the word yajna derives from yaj* in Sanskrit language that broadly means, [a] worship of GODs (natural forces), [b] synchronisation between various domains of creation and [c] charity.1 The concept of God differs from religion to religion. The ancient Hindu scriptures conceptualises Natural forces as GOD or Devatas (deva that which enlightens [div = light]). Commonly in all ancient civilizations the worship of Natural forces as GODs was prevalent. Therefore any form of manifested (Sun, fire and so on) and or unmanifested (Prana, Manas and so on) form of energy is considered as GOD even in Hindu tradition. Worship conceives the idea of requite to the sources of energy forms from where the energy is drawn for the use of all 260 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR - 2.735; IC VALUE:5.16 VOLUME 3, ISSUE 7(3), JULY 2014 life forms. Worshiping the Gods (Upasana) can be in the form of worship of manifest forms, prostration, collection of ingredients or devotees for worship, invocation, study and discourse and meditation. -
The Light of Wisdom
THE LIGHT OF WISDOM Sri Swami Chidananda Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India www.sivanandaonline.org, www.dlshq.org First Edition: 2014 [ 2,000 Copies ] ©The Divine Life Trust Society Swami Chidananda Birth Centenary Series—16 FOR FREE DISTRIBUTION Published by Swami Padmanabhananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga-Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India For online orders and Catalogue visit : dlsbooks.org PUBLISHERS’ NOTE 24th September 2016 marks the auspicious occasion of Birth Centenary of Worshipful Sri Swami Chidanandaji Maharaj. To commemorate this sacred occasion, the Headquarters Ashram has decided to bring out one hundred booklets comprising illuminating talks of Worshipful Sri Swami Chidanandaji Maharaj for free distribution. To propagate Sadgurudev Sri Swami Sivanandaji Maharaj’s gospel of Divine Life, Worshipful Sri Swamiji Maharaj travelled extensively in India and abroad and showed the path of divine life to countless seekers through his spontaneous and highly inspiring lectures. His lectures, in Sadgurudev’s words, are the outpourings of his saintly heart, the revelations of intuitive wisdom. We are immensely happy to bring out some of his hitherto unpublished lectures in a booklet form as our worshipful offering at his holy feet on the blessed occasion of his Birth Centenary. The present booklet ‘The Light of Wisdom’ is a compilation of his four inspiring talks, one given at the Sadhana Shibir at the Musoorie Retreat in (3) 1984 and three talks at the sacred Samadhi Shrine during the year 1998. -
3. HINDUISM Chapter Overview According to the Time Line at The
3. HINDUISM Chapter Overview According to the time line at the back of this book, Hinduism is the oldest global religion. Pre- cursors of this Vedic faith may include some aspects of the Dravidians, advanced cultures of the Indus Valley, and the Harappans. A hotly contested scholarly reconstruction concludes that those called Aryans who were nomadic invaders from outside India eventually overran these highly organized cultures. Others though maintain that this religion is not foreign-born. Indian religion and philosophy have influenced many other religions and cultures. The country could be considered the birthplace of Eastern thought and practice. By pointing out to students that Hinduism provides ample opportunity to begin comparing and contrasting Eastern and Western forms of religious ways, they may better appreciate why it is the first global religion presented in the book. Indian religion combines the material and the spiritual in creative ways. There is something for everyone -- from the advocate of a strictly trained body to the quite philosophical thinker. India has room for all. The tolerance found in this culture of competing gods is refreshing, especially in today s world of tension and conflict when lives are lost over religious differences. This chapter seeks to achieve the following goals: 1. To outline the standard Western historical view of Hinduism s development and the Indian tradition of their history 2. To acquaint the reader with the major defining characteristics of this religion 3. To acquaint the reader with the spiritual practices of Hinduism, especially yoga and its different styles and purposes Draw the following on the board for a simple clarification of Hinduism: The Supreme God (Brahma) (Paramatma=The Supreme Soul) (Three primary roles) Brahama Vishnu/Krishna Shiva/Mahesh (Creator) (Protector) (Destroyer) Key concepts to explain: • Hinduism teaches the cycle of life: Birth---Life---Death---Rebirth. -
Shodashi Somayaga, 2020 Mattur, Karnataka, India
SHODASHI SOMAYAGA, 2020 MATTUR, KARNATAKA, INDIA Jointly organized by: Dr Raja Vikram Aditya Charoen-Rajapark, Thailand Global Country of world Peace Foundation, Rajapark Maharishi Vedic University, Holland PV Ramana Reddy Foundation Sri Aurobindo International Foundation Shodashi Somayaga, 2020 – Mattur CONTENTS 1. The legend of Shodasi, Indra and Vritrasura (story from Rig Veda) ...................................................................3 2. Introduction ........................................................................................................................................................5 3. Yajamana & Ritwiks : ..........................................................................................................................................6 4. Protocols: ............................................................................................................................................................8 Stotras ....................................................................................................................................................................8 5. Sankalpa..............................................................................................................................................................9 6. Pravargya ......................................................................................................................................................... 11 7. Ritual Process: ................................................................................................................................................ -
An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet. -
9. Brahman, Separate from the Jagat
Chapter 9: Brahman, Separate from the Jagat Question 1: Why does a human being see only towards the external vishayas? Answer: Katha Upanishad states in 2.1.1 that Paramatma has carved out the indriyas only outwards and therefore human beings see only towards external vishayas. परािच खान यतणृ वयभूतमापरा पयत नातरामन .् Question 2: What is the meaning of Visheshana? What are the two types of Visheshanas of Brahman? Answer: That guna of an object which separates it from other objects of same jati (=category) is known as Visheshana. For example, the ‘blue color’ is guna of blue lotus. This blue color separates this blue lotus from all other lotuses (lotus is a jati). Therefore, blue color is a Visheshana. The hanging hide of a cow separates it from all four-legged animals. Thus, this hanging hide is a Visheshana of cow among the jati of four-legged animals. The two types of Visheshanas of Brahman which are mentioned in Shruti are as follows:- ● Bhava-roopa Visheshana (Those Visheshanas which have existence) ● Abhava-roopa Visheshana (Those Visheshanas which do not exist) Question 3: Describe the bhava-roopa Visheshanas of Brahman? Answer: Visheshana refers to that guna of object which separates it from all other objects of same jati. Now jati of human beings is same as that of Brahman. Here, by Brahman, Ishvara is meant who is the nimitta karan of jagat. Both human being as well as Brahman (=Ishvara) has jnana and hence both are of same jati. However, there is great difference between both of them and thus Brahman (=Ishvara) is separated due to the following bhava-roopa Visheshanas:- ● Human beings have limited power, but Brahman is omnipotent. -
The Upanishads- an Overview
The Upanishads- An overview (S.N.Sastri) The word ‘Upanishad’ denotes Brahma-vidya by its derivation. Sri Sankara Bhagavatpada says in his Bhashya on the Kathopanishad that this word is derived by adding the prefixes ‘upa’ (meaning near) and ‘ni’ (with certainty) to the root ‘sad’ which means ‘to destroy’, ‘to reach’, and ‘to loosen’. Thus the meaning of the word ‘Upanishad’ is that it is the knowledge that destroys the seeds of worldly existence such as ignorance in the case of those seekers of liberation who, after becoming free from all desires approach (upa sad) this knowledge. The subject-matter of the upanishads is Brahman, the only Reality. Brihadaaranyaka upanishad, 3. 9. 26 says, “I ask you about Him, the Purusha of the upanishads”. The upanishads are the only source of knowledge about Brahman. The method adopted in Vedanta to impart the knowledge of Brahman is known as the method of superimposition ( adhyaaropa ) and subsequent negation ( apavaada ). In the Bhashya on Br.up.4.4.25 Bhagavatpada says, “The transmigrating self is indeed Brahman. He who knows the self as Brahman which is beyond fear becomes Brahman. This is the purport of the whole upanishad put in a nutshell. It is to bring out this purport that the ideas of creation, maintenance and dissolution of the universe, as well as the ideas of action, its factors and results were superimposed on the Self. Then, by the negation of the superimposed attributes the true nature of Brahman as free from all attributes has been brought out”. This is the method of adhyaaropa and apavaada, superimposition and negation, which is adopted by Vedanta. -
YFA Online Course Packet
Yoga For Anxiety Online Course With Meaghan de Roos, ERYT 500 Welcome! I am so glad you are here. Your are taking an important step toward living your life with greater ease and peace. I wholeheartedly believe in the healing power of yoga. My belief is based on my own experience using these tools as well as years of teaching them to students. I am honored to share what I have learned with you. My greatest hope is that this course provides you with the insight, understanding, and knowledge to feel empowered in relationship to your anxiety. May these ancient and time tested techniques illuminate all the wisdom and healing potential already within you. Om Shanti, Meaghan How To Use This Course: This course is divided into 5 modules. It is designed to be followed progressively from module 1 to module 5. While following progressively will give you the most clarity please feel free to take your time with it. You may want to repeat a module before going on to the next or go back to earlier material to understand something later. These are your tools now so use them in the way that serves you best. Included in this packet is the written material for each module. In addition, there is a video introduction for each modules content. Also included: Audio recordings: Chant Getting To Know Your Breath Body Baseline Sama Vritti Pranayama Asama Vritti Pranayama 5 Senses Meditation Yoga Nidra Video: The Practices: There are 5 practices for you to enjoy. Please do at least one of these practices each week to have an embodied experience of the information. -
Tatireya Upanishad, Class 15,Taitreya Upanishads, Class14
Tatireya Upanishad, Class 15 Greetings All, Chapter # 1, Anuvakaha # 9, Shloka # 1: The practice of what is right and proper, as fixed by the scriptural texts, is to be done along with reading the texts oneself and propagating the truths of the same. “Truth”, meaning practicing in life what is to be understood to be right and proper, is to be pursued along with regular studies and preaching. Penance, study, and preaching; control of the senses, study and preaching; tranquility, study and preaching; the “maintenance of fire”, study and preaching; offering oblations in fire sacrifice, study and preaching of the Vedas; serving the guests, study and preaching; the performance of duties towards man, study and preaching; duties towards children, study and preaching of the Vedas; procreation, study and preaching; propagation of the race, study and preaching; all these are things to be practiced sincerely. Satyavaca, son of Rathitara, holds that truth alone is to be strictly practiced. Taponitya, a son of Purusista declares that penance alone is to be practiced. Naka, son of Modgala, holds the view that the study and preaching of the Vedas alone is to be practiced; that verily, is penance; aye that is penance. Continuing his teaching of the Upanishad, Swami Paramarthananda said, after talking about the five Upasanas, now in anuvakaha # 9 Karma yoga is being discussed. Karma Yoga is an integral part of spiritual sadhanas. One can drop Karma Yoga only at death or at time of Sanyasa. Until then, in all three ashramas, one has to perform Karma. In Brahmacharya and Vanaprastha there are fewer Karmas while Grihasthashrama is dominated by Karmas. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.