DOCSLIB.ORG

INDIAN PHILOSOPHY) (2019 Admission Onward)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
INDIAN PHILOSOPHY) (2019 Admission Onward) UNIVERSITY OF CALICUT School of Distance Education BA SANSKRIT (CBCSS-U.G) SEMESTER -III/IV COMPLEMENTARY COURSE SKT4(3) C03 SASTHRAMIMAMSA - II शास्रमीमा車सा-II (INDIAN PHILOSOPHY) (2019 Admission onward) Page 1 1 Orthodox schools of Indian Philosophy accept the authority of a. Mahakavyas b. Dharmasastras c. Puranas d. vedas 2 The etymological meaning of the word 'Philosophy' is ? a. love of learning b. love of reading c. love of listening d. love of the Universe 3 Which one of the following is considered as an orthodox school of Indian philosophy a. Jainism b. Buddhism c. Nyaya d. Lokayatas 4 The Three kinds of pains according to Indian Philosophy are ? a. Dana, Bheda and Danda b. Àdyatmika, Àdhibhautika and Àdhidaivika c. Sravana, Manana and Nididyasana d. Sattva, Rajas and Tamas 5 Howmany Vedas are there? a. Four b. Five c. Three d. Two 6 Which Veda is excluded from the Vedic trio? a. yajurveda b.Atharvaveda c.Rgveda d.Samaveda 7 The word veda is derived from the root------------ a. Vand b. vic c. Vid d. tud Page 2 8. According to Mimamsaka view the Vedas are --------- ? a. Apaurusheya b. Adyaropa c. Advitiya d. Avaidika 9 Udgata is the priest of ---------- veda ? a. Rk b. Sama c. Yajus d. Adharva 10 The priest of Œigveda is known as ? a. Hota b. Advryu c. Udgata d. Brahman 11 Advaryu is a ------------- priest? a. Rgveda b. Yajurveda c. Samaveda d. Adharvaveda 12 Brahma is connected with – veda? a. Rgveda b. Yajurveda c. Samaveda d. Adharvaveda 13 According to the orthodox schools of Indian Philosphy which among the following is not the means to attain moksha a. Sravana b. Manana c. Darshana d. Nididhyasana 14 Which part of Vedic Philosophy is termed as Vedantha a. Brahmanas b. Upanishads c. Samhitas d. Aranyakas 15 Nyaya accepts--------------- as its samanatantra a. Vaisheshika b. Samkhya c. Mimamsa d. Yoga 16 How many pramanas are accepted by the Nyaya system of Philosophy a. Six b. Four c. Two d. One 17 Which one is accepted as the fourth Pramana by Udayana a. Pratyaksha b. Anumana c. Upamana d. Shabda Page 3 18 Who established the system of Nyaya philosophy a. Brhaspati b. Gautama Buddha c. Gautama d. Laukakshi bhaskara 19 Nyaya sutra is written by a. Patanjalli b. Kapila c. Kanada d. Gautama 20 Nyaya Kusumanjali is authored by a. Jayantha b. Udayana c. Gautama d. Kumarila Bhatta 21 Who composed a bhashya on Nyaya sutra a. Vatsyayana b. Udayana c. Prabhakara d. Sankara 22 Who wrote a vartika on Nyayasutrabhashya a. Vatsyayana b. Udayana c. Prabhakara d. Udyotakara 23 In Nyaya philosophy valid knowledge is called --------- a. Pramana b. Pramiti c. Prama d. Pratyaksha 24 perception relates the substance with its attributes. a. Savikalpa b. Nirvikalpa c. Sakshat d. anirvachaniya 25 The intuitive and immediate perception of the past, present and future, possessed by the Yogis is called a. Manasa b. Laukika c. Yogaja d. Bahya 26 Inferential knowledge is called -------------- a. Pratyaksha b. Anumana c. Upamana d. Shabda 27 is the nerve of Anumiti a. Prama b. Sandeha c. Vyapti d. uha Page 4 28 The presence of the middle term in the minor term is called ---------- a. pakshadharmata b. vyapti c. hetu d. paramarsha 29 In Indian logic fallacy is called-------------- a. vyapti b. anumana c. hetvabhasa d. linga 30 The knowledge derived from comparison is called------------ a. Pratyaksha b. Anumana c. Upamana d. Shabda 31 The theory of illusion accepted by Nyaya is known as a. Satkhyativada b. Akhy°tiv°da c. Anyath° khy°tiv°da d. Àtmakhy°tiv°da 32 How many propositions does the Nyaya syllogism have a. Two b. Three c. Five d. Four 33 Lingaparamarsha is a. a way of talking b. a manner in which middle term is related to major term c. a kind of induction d. a kind of deduction 34 According to Nyaya which kind of inference is based on mere co-existence? a. Pararthanumana b. Purvavat Anumana c. Sheshavat Anumana d. Samanyatodrshta Anumana 35 Pramana in Indian philosophy implies a. means of knowledge b. means of valid knowledge c. means of Invalid knowledge d. the thing to be known 36 The Naiyayikas accepts cognition of non-existence as generated by a. Perception b. Inference c. Comparison d. Verbal testimony 37 Which of the following doctrines regarding the validity of knowledge is advocated by the Nyaya- Vaishesika System? a. Extrinsic validity of knowledge b. Intrinsic Validity of knowledge c. The idealistive validity of knowledge d. The illusory validity of knowledge Page 5 38 "The Pot is not yet produced'' select the correct form of Abhava? a. Pragabhava b. Pradhvamsabhava c. Atyantabhava d. Anyonyabhava 39 Which of the following is correct according to Nyaya Philosophy. a. Samanya is a dravya b. Samanya is a guna c. Samanya is a padartha d. Samanya is a karma 40 Which among the following condition is violated by the statement 'water the plant with fire'? a. Àkanksha b. Yogyata c. Sannidhi d. Tatparya 41 Naiyayikas include arthapathi in which pramana? a. Pratyaksha b. Anumana c. Upamana d. sabdha 42 According to Nyaya, God is a. Creator b. Maintainer c. Destroyer d. All of the above 43 How many padarthas are accepted by Vaisheshika? a. Four b. Twenty Four c. Seven d. Twelve 44 The theory of atomistic pluralism is accepted by a. Samkhya-Yoga b. Vedanta c. Mimamsa d. Nyaya-Vaisheshika 45 Which among the following does not come under Vaisheshika Padartha? a. Karma b. Samyoga c. Samanya d. Vishesha 46 For its existence qualities (guna) depends on a. Padartha b. God c. Karma d. Dravya 47 Vaishesika do not accept testimony as an independent source of knowledge because a. Testimony can be included under inference b. Vedas are not reliable Page 6 c. No one is authorised d. Words are non - eternal 48 In the Statement 'Rose is Red' the relation between Rose and Red according to Vaisheshika, is a case of a. Samyoga b. Svarupa c. Tadatmya d. Samavaya 49 Nyaya Vaishesika philosophy is both a. Realistic and dualistic b. Realistive and monistic c. Realistic and Pluralistic d. Realistic and monistic 50 Which of the following system is founded by Gautama ? a. Nyaya b. Vaisheshika c. Samkhya d. Yoga 51 'Vaishesika sutra' is written by a. Prashastapada b. Kanada c. Udayana d. Vyasa 52 Nyaya Philosophy is also known as a. Ànvekshiki b. Alaukika c. Nirveda d. Aprokshha 53 Nyaya Darshana is also known as Tarkashastra because a. It is the Science of Cause b. It is the Science of reasoning c. It is the Science of critical study d. It is the Science of logic 54 'Sarvadarshana Samgraha' is written by a. Udayanacharya b. Madhavacharya c. Sankaracharya d. Gautama 55 Nyaya maintains two stages of perception, they are a. Pratyaksha and Anumana b. Savikalpaka and Nirvikalpaka c. Pramana and Prameya d. Vyapti and Hetu 56 Which among the following theories of causation is accepted by Samkhya a. Asatkaryavada b. Àrambhavada c. Satkaryavada d. Vivartavada Page 7 57 The theory that the effect is pre - existent in its material cause, is known as a. Asatkaryavada b. Àrambhavada c. Satkaryavada d. None of the above 58 Samkhya's Satkaryavada is known as a. Prakrti Parinamavada b. Brahma Parinmavada c. Vivarta vada d. Paramanu vada 59 Which among the following argument is in support of Satkaryavada is given by the Samkhya? a. Asadakaranat b. Bhedanam parinamat c. Samanvayat d. Adishtanat 60 According to Samkhya, all material effects are the modifications (parinama) of a. Purushha b. Prakriti c. Brahma d. Maya 61 Prakriti is the ------------- of the universe a. Product b. Efficient cause c. Uncaused root cause d. None of the above 62 As the first principle of the Universe, prakrti is called a. Pradhana b. Avyakta c. Purusha d. Anumana 63 Which of the following is true about Purusha in Samkhya philosophy a. Purusha is Trigunatmaka b. Purusha is Jada c. Purusha is the uncaused root cause of the universe d. Purusha is the principal of pure consciousness 64 According to Samkhya philosophy Mahat Produces ------------ -- . a. Purusha b. Prakrti c. Ahankara d. Antakarana 65 The Sattvika Ahankara produces-------------- , says SamkhyaKarika. a. Five senory organs b. Five pranas c. Purushha d. Mahat Page 8 66 Who is regarded as the founder of Samkhya system of philosophy a. Kapila b. Kanada c. Jaimini d. Gautama 67 Who wrote Samkhya karika? a. Kapila b. Àsuri c. Murari d. Ishwarakrishhna 68 Samkhya maintains a clear cut dualism between----------- a. Prakriti and Mahat b. Jeeva and Jagat c. Purusha and prakriti d. Jeeva and Jada 69 is the author of 'Samkhyatattvakaumudi'' a. Ishwara krishhna b. Gaudapada c. Kapila d. Vacaspati Mishra 70 Who wrote 'Samkhya-Pravachana Bhashya' a. Ishwarakrshna b. Gaudapada c. Vijnana Bikshu d. Kapila 71 According to Samkhya, liberation is a state of a. Complete isolation b. No pleasure no pain and no bliss c. Pure consciousness d. All of the above 72 According to Yoga Philosophy 'chitta' means a. Buddhi ahankara and manas b. Prakrti c. Mind d. None of the above 73 When chitta is related to any object it assumes the form of that object. This form is called a. Chitta Vritti b. Chitta-bhumi c. Nidra d. Smrti 74 Which among the following is not included under the kind of chittavrtti? a. Pramana b. Nidra c. Avidya d. Smrti 75 There are two main kinds of Samadhi according to Yoga philosophy and they are a. Sadhana and dhyana b. Samprajnata and asamprajnata c. Yama and Niyama d. Dharana and Dyana Page 9 76 Which among the following School does not believe in God a.
Load more

Recommended publications
  • Types of Causes in Aristotle and Sankara
    Georgia State University ScholarWorks @ Georgia State University Religious Studies Honors Theses Department of Religious Studies 9-11-2006 Types of Causes in Aristotle and Sankara Brandie Martinez-Bedard Follow this and additional works at: https://scholarworks.gsu.edu/rs_hontheses Recommended Citation Martinez-Bedard, Brandie, "Types of Causes in Aristotle and Sankara." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_hontheses/3 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 Honors Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. TYPES OF CAUSES IN ARISTOTLE AND SANKARA by BRANDIE MARTINEZ BEDARD Under the Direction of Kathryn McClymond and Sandra Dwyer ABSTRACT This paper is a comparative project between a philosopher from the Western tradition, Aristotle, and a philosopher from the Eastern tradition, Sankara. These two philosophers have often been thought to oppose one another in their thoughts, but I will argue that they are similar in several aspects. I will explore connections between Aristotle and Sankara, primarily in their theories of causation. I will argue that a closer examination of both Aristotelian and Advaita Vedanta philosophy, of which Sankara is considered the most prominent thinker, will yield significant similarities that will give new insights into the thoughts
    [Show full text]
  • FOUNDATIONS of SATYAGRAHA Dr Madhu Prashar Principal, Dev Samaj College for Women, Ferozepur City, Punjab
    © 2014 JETIR August 2014, Volume 1, Issue 3 www.jetir.org (ISSN-2349-5162) FOUNDATIONS OF SATYAGRAHA Dr Madhu Prashar Principal, Dev Samaj College for Women, Ferozepur City, Punjab. ABSTRACT The Gandhian technique of Satyagraha could be characterised by the term 'syncretic'. Although the impact of the west upon Indian traditions has elicited a response that is truly Indian, the end product bears non-mistakeable traces of the thought and experience of modern Europe. Efforts to revitalize Hinduism by creating a Hindu Raj and recover the glories of an idealized Hindu past were (and continue to be made by social and political groups and orthodox Hindu political parties. The importance of differentiating the Gandhian technique on the one hand, from the purely traditional on the other, cannot be over emphasised. As already mentioned, Gandhi used the traditional to promote the novel, reinterpreting tradition in such a way that revolutionary ideas, clothed in familiar expression, were readily adopted and employed towards revolutionary ends. In this research paper, it will be highlighted that how the two streams of thought merge and how Gandhi's leadership and creativeness transform elements from both developed the Satyagraha technique and can be understood better by analysing aspects of Hindu tradition in his background – the philosophical concept of Satya, the popular and ethical meaning of the Jain, Buddhist and Hindu ideal of Ahimsa, and concept of tapas (self-suffering) in Indian ethics will also be covered. INTRODUCTION: Gandhi has repeatedly acknowledged the influence of Western thinkers like Tolstoy, Ruskin, Thoreau the New Testament. In each case the influence was only of the nature of corroboration of an already accepted ethical precept, and a crystallization of basic predispositions.
    [Show full text]
  • Lankavatara-Sutra.Pdf
    Table of Contents Other works by Red Pine Title Page Preface CHAPTER ONE: - KING RAVANA’S REQUEST CHAPTER TWO: - MAHAMATI’S QUESTIONS I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII XIX XX XXI XXII XXIII XXIV XXV XXVI XXVII XXVIII XXIX XXX XXXI XXXII XXXIII XXXIV XXXV XXXVI XXXVII XXXVIII XXXIX XL XLI XLII XLIII XLIV XLV XLVI XLVII XLVIII XLIX L LI LII LIII LIV LV LVI CHAPTER THREE: - MORE QUESTIONS LVII LVII LIX LX LXI LXII LXII LXIV LXV LXVI LXVII LXVIII LXIX LXX LXXI LXXII LXXIII LXXIVIV LXXV LXXVI LXXVII LXXVIII LXXIX CHAPTER FOUR: - FINAL QUESTIONS LXXX LXXXI LXXXII LXXXIII LXXXIV LXXXV LXXXVI LXXXVII LXXXVIII LXXXIX XC LANKAVATARA MANTRA GLOSSARY BIBLIOGRAPHY Copyright Page Other works by Red Pine The Diamond Sutra The Heart Sutra The Platform Sutra In Such Hard Times: The Poetry of Wei Ying-wu Lao-tzu’s Taoteching The Collected Songs of Cold Mountain The Zen Works of Stonehouse: Poems and Talks of a 14th-Century Hermit The Zen Teaching of Bodhidharma P’u Ming’s Oxherding Pictures & Verses TRANSLATOR’S PREFACE Zen traces its genesis to one day around 400 B.C. when the Buddha held up a flower and a monk named Kashyapa smiled. From that day on, this simplest yet most profound of teachings was handed down from one generation to the next. At least this is the story that was first recorded a thousand years later, but in China, not in India. Apparently Zen was too simple to be noticed in the land of its origin, where it remained an invisible teaching.
    [Show full text]
  • Indian Philosophy Encyclopædia Britannica Article
    Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem.
    [Show full text]
  • Revised Ordinance for PG Ayurveda
    REVISED ORDINANCE GOVERNING AYURVEDA VACHASPATHI MD(Ay)/AYURVEDA DHANVANTRI MS(Ay) POST GRADUATE DEGREE COURSE IN AYURVEDA 2017 Rajiv Gandhi University of Health Sciences, Karnataka 4th ‘T’ Block, Jayanagar, Bangalore 560041 1 Revised Ordinance Governing Post Graduate Courses in Ayurveda Vachaspathi MD(Ay)/ Ayurveda Dhanwantri MS(Ay) -2017 Contents 1. Title of the Course & Post-graduate specialities 2. Eligibility for Admission 3. Mode of Admission 4. Obtaining Eligibility Certificate 5. Intake of students 6. Period of study & attendance 7. Method of training 8. Medium of Instruction 9. Monitoring progress of studies 10. Vacation 11. Study tour 12. Dissertation 13. Scheme of Examination 14. Schedule of Examination 15. Appointment of Examiners 16. Criteria for declaring results 17. Goals and Objectives of the Courses 18. Syllabus 19. Teaching & monitoring Learning progress 20. Ayurveda ethics-Sensitization and Practice 2 Rajiv Gandhi University of Health Sciences, Karnataka Bangalore. The Emblem The emblem of the Rajiv Gandhi University of Health Sciences is a symbolic expression n of the confluence of both eastern and western health sciences. A central wand with entwined Snakes symbolizes Greek and roman gods of health called Hermis and Mercury is adopted as symbol of modern Medical sciences. The pot above depicts Amrutha Kalasham of Dhanvanthri the father of all health sciences.The wing above it depicts human soul called Hamsa (Swan) in Indian philosophy. The rising sun at the top symbolizes olive branches, which is an expression of peace, love and harmony.In Hindu philosophy it depicts the vanaspathi(alsocalledasoushadi) held in The hands of Dhanvanthri, which is annex pression of piece, love and Harmony.
    [Show full text]
  • Lamotte and the Concept of Anupalabdhi
    Lamotte and the concept of anupalabdhi Autor(en): Steinkellner, Ernst Objekttyp: Article Zeitschrift: Asiatische Studien : Zeitschrift der Schweizerischen Asiengesellschaft = Études asiatiques : revue de la Société Suisse-Asie Band (Jahr): 46 (1992) Heft 1: Études bouddhiques offertes à Jacques May PDF erstellt am: 08.10.2021 Persistenter Link: http://doi.org/10.5169/seals-146965 Nutzungsbedingungen Die ETH-Bibliothek ist Anbieterin der digitalisierten Zeitschriften. Sie besitzt keine Urheberrechte an den Inhalten der Zeitschriften. Die Rechte liegen in der Regel bei den Herausgebern. Die auf der Plattform e-periodica veröffentlichten Dokumente stehen für nicht-kommerzielle Zwecke in Lehre und Forschung sowie für die private Nutzung frei zur Verfügung. Einzelne Dateien oder Ausdrucke aus diesem Angebot können zusammen mit diesen Nutzungsbedingungen und den korrekten Herkunftsbezeichnungen weitergegeben werden. Das Veröffentlichen von Bildern in Print- und Online-Publikationen ist nur mit vorheriger Genehmigung der Rechteinhaber erlaubt. Die systematische Speicherung von Teilen des elektronischen Angebots auf anderen Servern bedarf ebenfalls des schriftlichen Einverständnisses der Rechteinhaber. Haftungsausschluss Alle Angaben erfolgen ohne Gewähr für Vollständigkeit oder Richtigkeit. Es wird keine Haftung übernommen für Schäden durch die Verwendung von Informationen aus diesem Online-Angebot oder durch das Fehlen von Informationen. Dies gilt auch für Inhalte Dritter, die über dieses Angebot zugänglich sind. Ein Dienst der ETH-Bibliothek ETH Zürich, Rämistrasse 101, 8092 Zürich, Schweiz, www.library.ethz.ch http://www.e-periodica.ch LAMOTTE AND THE CONCEPT OF ANUPALABDHI* Ernst Steinkellner, Vienna In his clarification of Etienne Lamotte's position on the issues of the doctrine of non-self, and in answer to Staal's opposition to an earlier remark in the same spirit,1 J.W.
    [Show full text]
  • Brahma Sutra
    BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad).
    [Show full text]
  • Creation, Creator and Causality: Perspectives from Purānic Genre of Hindu Literature
    IAFOR Journal of Literature & Librarianship Volume 8 – Issue 1 – Winter 2019 Creation, Creator and Causality: Perspectives from Purānic Genre of Hindu Literature Sivaram Sivasubramanian Jain (deemed-to-be-university), India Rajani Jairam Jain (deemed-to-be-university), India 139 IAFOR Journal of Literature & Librarianship Volume 8 – Issue 1 – Winter 2019 Abstract Inspirited by a growing recognition of the need for an interdisciplinary approach in dealing with science and religion, this article aims to decode the nature of the causal relationship between creator and creation as epitomized in a few select scriptures of Purānic genre of Hindu Literature. The present study is part of an overarching effort to understand how ancient Indian knowledge and culture have supported profound metaphysical inquiries amidst flourishing religious practices. The nature of this work requires the utilization of a research protocol that combines the exploratory interpretation of scriptures and an explanation of causality. Notably, there is a consensus among the Purānas on the fundamental tenet that a primal creator is the eternal cause of the cycle of creation, sustenance, dissolution, and re-creation. Working from this premise, Purānas depict the primal creator as imperceptible, enigmatic, and absolute; hence, a thorough understanding is impossible. With this underlying principle, Purānas provide a metaphysical basis for the Hindu Trinity (Brahma, Vishnu, Rudra), the quintessence of Hindu Theology. This research paper concludes that the Purānas chosen for this study (a) point to a relational causality of creation of this universe that manifests from the unmanifest creator, and (b) proffer an intriguing description of how equilibrium-disequilibrium among gunas influence the cycle of cause-effect.
    [Show full text]
  • Secondary Indian Culture and Heritage
    Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture.
    [Show full text]
  • 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.
    [Show full text]
  • Proof of a Sentient Knower: Utpaladeva's Ajad.Aprama¯T R
    J Indian Philos (2009) 37:627–653 DOI 10.1007/s10781-009-9074-z Proof of a Sentient Knower: Utpaladeva’s Ajad:aprama¯t:rsiddhi with the V:rtti of Harabhatta Shastri David Peter Lawrence Published online: 8 October 2009 Ó Springer Science+Business Media B.V. 2009 Abstract Utpaladeva (c. 900–950 C.E.) was the chief originator of the Prat- yabhijn˜a¯ philosophical theology of monistic Kashmiri S´aivism, which was further developed by Abhinavagupta (c. 950–1020 C.E.) and other successors. The Ajad:aprama¯t:rsiddhi, ‘‘Proof of a Sentient Knower,’’ is one component of Utp- aladeva’s trio of specialized studies called the Siddhitrayı¯, ‘‘Three Proofs.’’ This article provides an introduction to and translation of the Ajad:aprama¯t:rsiddhi along with the V:rtti commentary on it by the nineteenth–twentieth century pan:d:it, Harabhatta Shastri. Utpaladeva in this work presents ‘‘transcendental’’ arguments that a universal knower (prama¯t:r), the God S´iva, necessarily exists and that this knower is sentient (ajad: a). He defends the Pratyabhijn˜a¯ understanding of sentience against alternative views of both Hindu and Buddhist schools. As elsewhere in his corpus, Utpaladeva also endeavors through his arguments to lead students to the recognition (pratyabhijn˜a¯) of identity with S´iva, properly understood as the sentient knower. Keywords Utpaladeva Á Harabhatta Shastri Á Abhinavagupta Á Ajad:aprama¯t:rsiddhi Á Siddhitrayı¯ Á Pratyabhijn˜a¯ Á prama¯t:r Á praka¯s´a Á svapraka¯s´atva Á Svasam_ vedana Á vimars´a Á prakhya¯ Á upa¯khya¯ Á kart:rta¯ Á ahambha¯va Á vis´ra¯nti Á Knower Á Awareness Á Consciousness Á Self-luminosity Á Self-consciousness Á Recognition Á Agency Á I-hood Á Transcendental argument Á Idealism Á Teleology Abbreviations APS Ajad:aprama¯t:rsiddhi by Utpaladeva APSV Ajad:aprama¯t:rsiddhiv:rtti by Harabhatta Shastri, commentary on APS D.
    [Show full text]
  • Unit 3: S}¢Khya: Theory of Causation
    S"Ïkhya: Theory of Causation Unit 3 UNIT 3: S}¢KHYA: THEORY OF CAUSATION UNIT STRUCTURE 3.1 Learning objectives 3.2 Introduction 3.3 Definition of Causation 3.4 Theories of Causation in Indian philosophy 3.5 Satk"ryav"da in S"+khya philosophy 3.6 Identical nature of Cause and Effect 3.7 Criticism of Satk"ryav"da 3.8 Prakáti parin"mav"da in S"+khya philosophy 3.9 Let us sum up 3.10 Further readings 3.11 Answers to check your progress 3.12 Model Questions 3.1 LEARNING OBJECTIVES After going through this unit you will be able to: discuss S"+khya philosophy as an orthodox system of Indian philosophy, define causation, explain Satk"ryav"da as a theory of causation, discuss S"+khya theory of Satk"ryav"da, describe Asatk"ryav"da as a theory of causation, discuss the criticisms of Satk"ryav"da as a theory of causation, discuss reflection on parin"mav"da and vivartav"da, explain Prakáti parin"mav"da as different from Brahma vivartav"da. Indian Philosophy-2 (Block 1) 37 Unit 3 S"Ïkhya: Theory of Causation 3.2 INTRODUCTION This Unit introduces to you a brief sketch of S"Ïkhya philosophy as one of the fundamental orthodox systems of Indian philosophy. S"+khya philosophy is considered as one of the primordial system of Indian philosophy. It believes in the authority of the Upanishads and as such follows the characteristic of being orthodox system or "stika school of Indian philosophy. But interestingly enough Kapila, who is said to be the path finder of this system, has never admitted the existence of God.
    [Show full text]