Advaita and Trinity
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2020-07-06 Dharma Samadhi (1 of 5) Carried by Inspiration
2020-07-06 Dharma Samadhi (1 of 5) Carried by Inspiration Mon, 7/6 8:00AM • 16:13 SUMMARY KEYWORDS gladness, dharma, joy, paper airplane, inspiration, mind, buddha, samadhi, running, inspired, effort, practice, talk, feel, inspiring, dharma practice, hindrances, cooperative, concentration, arise SPEAKERS Gil Fronsdal So if you make the effort to climb up the ladder, up a slide, and then you allow yourself to slide down, you're in a certain way, making your own effort to get to the top, but then you're allowing gravity to slide you, pull you down in a delightful way. And yesterday I watched some kids in a waterslide and just delightfully kind of coming down and smashing into the water. Very nice. If you make a paper airplane, you have to maybe fold the paper just right and know what to do. But then when you throw the paper airplane, it's not just up to you how you throw it. It's also up to the air that holds you up, holds the paper airplane up. And that air is what allows the paper airplane to fly. And if you have a, if you want to grow a garden, maybe you want to grow tomatoes. You have to plant the seed and maybe make a lot of conditions in the soil fertile and keep it watered. But the whole thing depends on having the sun, having light come and we create, we do offer our part to care for the plant. But we also allow for the sun to do its work, and allows the plant to grow. -
Colonization of Dharma
Quest Journals Journal of Research in Humanities and Social Science Volume 6 ~ Issue 5 (2018) pp.: 13-15 ISSN(Online) : 2321-9467 www.questjournals.org Research Paper Colonization of Dharma Dr Chaitanya Visiting Asst. Prof. Bhagwant Unv., Raj. Corresponding Author: Dr Chaitanya ABSTRACT: Even after independence from the British, Indian psyche is still ruled and governed by the theory of ‘White Supremacy’, causing greater harm to Indian culture and philosophy; considering it inferior to the British one. One of such colonial legacies is our perception of the word ‘Dharma’ as ‘Religion’. This misconstruction has greatly subverted the true concept and framework of ‘Dharma’. ‘Dharma’ means the universal or ultimate law that holds one and innumerable universes, and their all animate and inanimate objects together in harmony. It is the eternal law of universe, inherent in the very nature of things. Law of gravitation is Dharma as it holds not only different plenary systems of this universe but also innumerable universes outside of this universe. Religion is simply a particular system of faith and worship that is based on the belief in the existence of a particular God or gods. Religion is founded by someone; Dharma cannot be founded as every man is born with many Dharmas of body and mind. Religion has a life span; Dharma is eternal, sanatan. Our failure to comprehend this essential difference between the two concepts has led not only to an irreparable loss of our rare spiritual identity and a vast cultural heritage but has also created a socio- political chaos. Present research paper is an attempt to analyze the difference and interlinking of ‘Dharma’ and ‘Religion’. -
Brahman, Atman and Maya
Sanatana Dharma The Eternal Way of Life (Hinduism) Brahman, Atman and Maya The Hindu Way of Comprehending Reality and Life Brahman, Atman and Maya u These three terms are essential in understanding the Hindu view of reality. v Brahman—that which gives rise to maya v Atman—what each maya truly is v Maya—appearances of Brahman (all the phenomena in the cosmos) Early Vedic Deities u The Aryan people worship many deities through sacrificial rituals: v Agni—the god of fire v Indra—the god of thunder, a warrior god v Varuna—the god of cosmic order (rita) v Surya—the sun god v Ushas—the goddess of dawn v Rudra—the storm god v Yama—the first mortal to die and become the ruler of the afterworld The Meaning of Sacrificial Rituals u Why worship deities? u During the period of Upanishads, Hindus began to search for the deeper meaning of sacrificial rituals. u Hindus came to realize that presenting offerings to deities and asking favors in return are self-serving. u The focus gradually shifted to the offerings (the sacrificed). u The sacrificed symbolizes forgoing one’s well-being for the sake of the well- being of others. This understanding became the foundation of Hindu spirituality. In the old rites, the patron had passed the burden of death on to others. By accepting his invitation to the sacrificial banquet, the guests had to take responsibility for the death of the animal victim. In the new rite, the sacrificer made himself accountable for the death of the beast. -
Arsha November 08 Wrapper Final
ArshaArsha VidyaVidya NewsletterNewsletter Rs. 15/- "Pujya Swamiji addressing a large gathering at the AVG Lecture Hall on the Gurupurnima Day" Vol. 13 July 2012 Issue 7 Arsha Vidya Pitham Arsha Vidya Gurukulam Arsha Vidya Gurukulam Swami Dayananda Ashram Institute of Vedanta and Institute of Vedanta and Sanskrit Sri Gangadhareswar Trust Sanskrit Sruti Seva Trust Purani Jhadi, Rishikesh P.O. Box No.1059 Anaikatti P.O. Pin 249 201, Uttarakhanda Saylorsburg, PA, 18353, USA Coimbatore 641 108 Ph.0135-2431769 Tel: 570-992-2339 Tel. 0422-2657001, Fax: 0135 2430769 Fax: 570-992-7150 Fax 91-0422-2657002 Website: www.dayananda.org 570-992-9617 Web Site : "http://www.arshavidya.in" Email: [email protected] Web Site : "http://www.arshavidya.org" Email: [email protected] Books Dept. : "http://books.arshavidya.org" Board of Trustees: Chairman: Board of Directors: Board of Trustees: Swami Dayananda President: Paramount Trustee: Saraswati Swami Dayananda Saraswati Swami Dayananda Saraswati Managing Trustee: Vice Presidents: Swami Viditatmananda Saraswati Swami Suddhananda Chairman: Swami Tattvavidananda Saraswati R. Santharam Trustees: Secretary: Swami Santatmananda Anand Gupta Trustees: C. Soundar Raj Swami Hamsananda Treasurer: Sri Rajni Kant Piyush and Avantika Shah P.R.Ramasubrahmaneya Rajhah Sri M.G. Srinivasan Ravi Sam Asst. Secretary: Col. Kamal Kumar N.K. Kejriwal Dr. Carol Whitfield Sri M. Rajalingam T.A. Kandasamy Pillai Directors: Ravi Gupta Arsha Vijnana Gurukulam Drs.N.Balasubramaniam (Bala) & Arul M. Krishnan 72, Bharat Nagar Ajay & Bharati Chanchani Amaravathi Road, Nagpur Dr.Urmila Gujarathi Maharashtra 410 033 Secretary: Phone: 91-0712-2523768 Sharad & Lata Pimplaskar V. Sivaprasad Emai: [email protected] Dr.V.B. -
Shankara: a Hindu Revivalist Or a Crypto-Buddhist?
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 12-4-2006 Shankara: A Hindu Revivalist or a Crypto-Buddhist? Kencho Tenzin Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Tenzin, Kencho, "Shankara: A Hindu Revivalist or a Crypto-Buddhist?." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_theses/4 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. SHANKARA: A HINDU REVIVALIST OR A CRYPTO BUDDHIST? by KENCHO TENZIN Under The Direction of Kathryn McClymond ABSTRACT Shankara, the great Indian thinker, was known as the accurate expounder of the Upanishads. He is seen as a towering figure in the history of Indian philosophy and is credited with restoring the teachings of the Vedas to their pristine form. However, there are others who do not see such contributions from Shankara. They criticize his philosophy by calling it “crypto-Buddhism.” It is his unique philosophy of Advaita Vedanta that puts him at odds with other Hindu orthodox schools. Ironically, he is also criticized by Buddhists as a “born enemy of Buddhism” due to his relentless attacks on their tradition. This thesis, therefore, probes the question of how Shankara should best be regarded, “a Hindu Revivalist or a Crypto-Buddhist?” To address this question, this thesis reviews the historical setting for Shakara’s work, the state of Indian philosophy as a dynamic conversation involving Hindu and Buddhist thinkers, and finally Shankara’s intellectual genealogy. -
Recovery Dharma
Recovery Dharma Recovery Dharma How to Use Buddhist Practices and Principles to Heal the Suffering of Addiction version 1.0, August 2019 Recovery Dharma www.recoverydharma.org copyright © 2019 Recovery Dharma This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License. ISBN: 978-1-08604-000-5 [email protected] TABLE OF CONTENTS Preface ....................................................................... vii Introduction: What is Recovery Dharma? ................ viii The Practice ............................................................... xv Awakening: Buddha .................................................... 1 The Truth: Dharma ...................................................... 7 The First Noble Truth .............................................. 8 The Second Noble Truth ....................................... 14 The Third Noble Truth .......................................... 17 The Fourth Noble Truth ........................................ 19 Wise Understanding ....................................... 21 Wise Intention ................................................ 24 Wise Speech ................................................... 33 Wise Action ................................................... 36 Wise Livelihood ............................................. 40 Wise Effort ..................................................... 41 Wise Mindfulness .......................................... 43 Wise Concentration ........................................ 48 Community: Sangha -
KS2 Compulsory God (Hinduism) What Should We Be Able To
KS2 Compulsory God (Hinduism) What are deities and how do they connect with Hindu beliefs about God or the Ultimate Reality? What should we know? What should we be able to do? Brahman That ‘Hinduism’ is an umbrella term for a collection Explain that the Ramayana is an important story for of ways of living and is monotheistic. Brahman is the (Ultimate Reality) Atman (soul) Hindus because it helps them understand why ultimate reality or life force fulfilling your dharma (duty) is important That the Hindu Trimurti represents the cycle of life Know that moksha is freedom from samsara and and helps Hindus worship Brahman. Other deities that it can be achieved by fulfilling your dharma by help Hindus understand more about Brahman. Brahma Vishnu Shiva carrying out good karma That the atman (soul) is a bit of Brahman; each living Creator: Preserver: Destroyer: Understand that Hindus get information about thing has an atman. Beginning of Living of Life Ending of Life Brahman, the atman, dharma and moksha from a The atman travels on the cycle of samsara (birth, Life range of sources, including holy texts, religious death and reincarnation). leaders and family members The ultimate goal for Hindus is to break free from the cycle of samsara and reach Moksha (freedom Birth Samsara from the cycle). Death What words should we understand and be able Hindus believe they will get their atman (soul) closer (Cycle of Life) to use? to Moksha by fulfilling their dharma (duty). Life Brahman The Ultimate Reality or life force; there is a bit of Brahma One of the Trimurti. -
Extracts Bharata Shakti, Canto Five
Bharata Shakti The Epic of One God One World One Humanity Work for peace on earth with the divine presence of God Dr. Shuddhananda Bharati Bharata Shakti Canto 5 Victory of Shuddha Shakti ASSA Editions Editor’s Notes The Kavi Yogi and his epic – an introduction of Bharata Shakti Two statements, apparently mutually opposed, can be made regard- ing Kavi Yogi Shuddhananda Bharati. The first is that he is most typically an Oriental, even, an Indian; no other country could have produced one quite like him. The second statement is that his great epic, Bharata Shakti and much of this other work has an undimin- ished relevance in all countries of the world and in all epochs and ages; his work is universal, born spatially and temporally; indeed, the passage of time seems to enhance its appeal, its applicability, its immediacy and, judging by the way mankind is managing its af- fairs, Kavi Yogi is bound to retain his currency, his urgent relevance, in the centuries to come, whatever revolutions take place in the mode of living of the people. Kavi Yogi’s undiminished relevance owes itself to many factors. One of them is that his dreams and aspirations all arise from his true, uncontrived universalism. It would be quite an interesting sally to study and analyse the many factors that went to sustain and re- inforce his universalism. It is possible he was born this way, with a mind that felt impatient at the fences and borders that divide up all human institutions. It is also likely that his parents, the elders around, did not try to instil a narrow intolerance into his growing mind. -
Dharmamegha Samadhi and the Two Sides of Kaivalya: Toward a Yogic Theory of Culture
Dharmamegha Samadhi and the Two Sides of Kaivalya: Toward a Yogic Theory of Culture Alfred Collins This essay will explore a liminal region lying between aspects of life that two orthodox Hindu schools of thought, Sāṃkhya and Yoga, appear to keep apart, namely existence in the world of flux and suffering and the experience of release from entanglement in psychophysical reality. I will use the rubric duḥkha for the realm of suffering, and also refer to it as “World One;” and kaivalya for the experience of release that I will also call “World Two.” My aim will be to show how a paradoxical third realm, a “World Three” of culture, is opened between suffering and release (or between frustration and joy) through insight (buddhi or jñāna) that brings the worlds together precisely by sharply distinguishing them. Implicit in Yoga is a view of culture as being in essence the practice of living out enlightenment within the ordinary world, and so of transforming the everyday world of duḥkha into a realm of joy. The opposition between duḥkha and kaivalya parallels the fundamental opposition in Sāṃkhya and Yoga between prakṛti (psychomaterial Nature) and puruṣa (consciousness or the conscious Spirit). Thus kaivalya, the aloneness or freedom sought at the end of the psychophysical process of Nature (guṇa- pariṇāma-pravṛtti), often seems to be a possibility only for the conscious spirit (puruṣa). Texts that suggest this interpretation include Sāṃkhya Kārikā (SK) XIX, siddham sākṣitvam … puruṣasya … kaivalyam …., “It is established that puruṣa [as opposed to Nature or prakṛti] is a witness, possessed of aloneness,” etc.; and Yoga Sūtra (YS) II. -
Bhakti: the Mystica
INTERNATIONAL JOURNAL FOR INNOVATIVE RESEARCH IN MULTIDISCIPLINARY FIELD ISSN – 2455-0620 Volume - 3, Issue - 7, July - 2017 Bhakti: The Mystica Richa Sharma PhD Scholar , Department of English, University of Jammu, Jammu and Kashmir, India Email.- [email protected] Abstract: The devotional worship of God with the ultimate object of attaining moksha or salvation is called Bhakti. The cult of Bhakti is as old as the Indian religious traditions going back to the prehistoric times of the Indus valley civilization and culture. We find mention of Bhakti in the Vedas, the Upanishads, the Epics and the Puranas. The most significant saints related to Bhakti Cult were Sankaracharya, Ramanuja, Ramananda, Kabir, Guru Nanak, Vallabhacharya, Mirabhai and Chaitanya Mahaprabhu. The basic significance of the Bhakti saints was their partial success in creating a climate of understanding between Hindus and Muslims and providing a framework within which they could meet without synthesis. Thus, the Bhakti movement had profound significance in the religious, social, economic and cultural spheres of its contemporary times. Key Words: devotional worship, Bhakti movement, Bhakti cult, lord Krishna. 1. INTRODUCTION - BHAKTI: THE MYSTICA: The devotional worship of God with the ultimate object of attaining moksha or salvation is called Bhakti. The word “Bhakti” comes from the root word “bhaj” which means “faith, devotion, attachment, worship or adoration to God” and also from the root word “bhaj sevayam”, which means “to serve”. Therefore, the word “bhakti” stands for affection, love or service. We find mention of Bhakti in the Vedas, the Upanishads, the Epics and the Puranas. The Narada Bhakti Sutra, a well-known sutra venerated within the traditions of Hinduism, starts off by defining “Bhakti” to be the form of supreme love. -
I Challenging Advaitic and Universalist Notions of Hinduism By
Challenging Advaitic and Universalist Notions of Hinduism by Akshay Gupta Graduate Program in Religion Duke University Date:_______________________ Approved: ___________________________ David Need, Supervisor ___________________________ Leela Prasad ___________________________ Graham Schweig Thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Graduate Program in Religion of Duke University 2019 i v ABSTRACT Challenging Advaitic and Universalist Notions of Hinduism by Akshay Gupta Graduate Program in Religion Duke University Date:_______________________ Approved: ___________________________ David Need, Supervisor ___________________________ Leela Prasad ___________________________ Graham Schweig An abstract of a thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Graduate Program in Religion of Duke University 2019 Copyright by Akshay Gupta 2019 Abstract Within the academic study of Hinduism, there is a tendency to misrepresent Indian religion by portraying it as entirely Advaita Vedānta, the monistic ideology commonly associated with Śaṅkara. By looking at reasons for Advaita Vedānta’s popularity as well as the history of Vaiṣṇavism, this paper will challenge claims that Hinduism is best represented by Advaita Vedānta. Ultimately, what I find is that Hinduism is better used as a broad category for the varieties of diverse Indian religious expression, rather than as a single unified ideology that defines itself in terms of Advaita Vedānta. iv -
Unit 3 Bhakti and Sufi Movements in Medieval India
Plurality and Cultural Diversity UNIT 3 BHAKTI AND SUFI MOVEMENTS IN MEDIEVAL INDIA Structure 3.0 Objectives 3.1 Introduction 3.2 The Bhakti Movement in Medieval India 3.3 The Sufi Movement in India 3.4 Link between the Upanishads and the Quran 3.5 Bulleh Shah, the Sufi Mystic and Poet 3.5.1 Bulleh Shah, an Apostle of Peace 3.6 Kafi, a form of Sufi poetry 3.6.1 The Kafi Tradition 3.7 'Kafi 7' by Bulleh Shah 3.8 Analysis of the poem 3.9 Unity of Being: Meeting of Advaita and Sufi Philosophy 3.10 Let Us Sum Up 3.11 Aids to Activities 3.12 Glossary 3.13 Unit End Questions 3.14 References and Suggested Reading 3.0 OBJECTIVES This unit introduces you to the Bhakti and Sufi movements in medieval India. Medieval poetry in India is mainly devotional poetry and comprises poems of both the Bhakti and the Sufi movements. When you reach the end of this unit, you will have learnt about the common features of the Bhakti and Sufi Movements in Medieval India got to know Bulleh Shah, the Punjabi Sufi poet looked at the analysis of the poem “Kafi 7” by Bulleh Shah and become aware of the link between Advaita Philosophy and the Sufi philosophy. Words in bold are explained in the Glossary 3.1 INTRODUCTION As a sample of devotional poetry of the medieval period (belonging to both the Bhakti and Sufi traditions), this unit will introduce you to four poets in the third and the fourth units of this Block - Bulleh Shah (Punjabi Sufi), Baul Gaan (Bangla folk singers), Mahadeviyakka, often referred to as Akka Mahadevi (Kannada) 28 and Meera Bai (Rajasthani and Hindi).