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Divine Discourses His Holiness Shri. Datta Swami
DIVINE DISCOURSES Volume 19 HIS HOLINESS SHRI. DATTA SWAMI Shri Datta Swami Sri Datta Jnana Prachara Parishat Copyright: © 2007 Sri Datta Jnana Prachara Parishat, Vijayawada, India. All rights reserved. Shri Datta Swami Sri Datta Jnana Prachara Parishat CONTENTS 1. SOME PEOPLE CRITICIZE EVERYONE WITHOUT ESTABLISHING ANYTHING FROM THEIR SIDE 1 Meaning of Shrauta and Smaarta 1 Religion- Specific God & Mode of Worship 7 Conservative-negative Approach Belongs to Ignorant Followers of Any Religion 8 No Point Registered As Property of Any Human Being 20 There is Tradition in Hinduism To Stress On Any Point As Absolute23 2. IF PURE NIVRUTTI-BOND EXISTS ONLY GOD’S WORK SEEN AS EXTERNAL VISIBLE PROOF OF INTERNAL INVISIBLE LOVE TO GOD 31 Develop Devotion to God So That Worldly Bonds Become Weak & Disappear Gradually As Natural Consequence 31 No Social Service Pure & Effective Without Spiritual Background 34 3. DEVOTION MEANS SACRIFICE OF ONE’S OWN MONEY & NOT GOVERNMENT’S MONEY SECRETLY 37 Ruler Should Care Comments of Every Citizen in His Kingdom 37 Money of King Not Be Spent for Any Purpose Including Divine Service Without Permission 38 Response of Rama Through His Practical Actions 40 4. ONLY HOUSE HOLDER HAS BOTH OPTIONS TO SACRIFICE WORK AND WEALTH 42 Repeated Practice Means Blind Traditional Practice 42 5. SARASWATI RIVER OF SPIRITUAL KNOWLEDGE 45 Burning Self In Fire Of Knowledge Is Penance 45 6. SARASWATI RIVER OF SPIRITUAL KNOWLEDGE 51 Phases – Properties – Time – Angle of Reference 51 Entry of Unimaginable God in Human Form Never Direct 53 7. SARASWATI RIVER OF SPIRITUAL KNOWLEDGE 57 Top Most Scholars Even Neglect Miracles Giving Top Most Importance To Spiritual Knowledge Only 57 Knowledge Can’t Be Received By Hard Minds Due to Intense Ignorance 59 8. -
Heidegger and Indian Thinking: the Hermeneutic of a “Belonging-Together” of Negation and Affirmation
Comparative Philosophy Volume 6, No. 1 (2015): 111-128 Open Access / ISSN 2151-6014 www.comparativephilosophy.org HEIDEGGER AND INDIAN THINKING: THE HERMENEUTIC OF A “BELONGING-TOGETHER” OF NEGATION AND AFFIRMATION JAISON D. VALLOORAN ABSTRACT: According to Heidegger the questioning of Being is unique to western philosophical tradition, however we see that the hermeneutic of Being is explicit in inter- cultural context of thinking. Understanding Brahman as “one” and “the same” Śankara speaks together with Heidegger the same hermeneutic of ontological monism. Due to the reason that there is no explicit terminological equivalent of the word ‘Being’ in Śankara’s thinking, the hermeneutic of Śankara’s ontological understanding of Brahman and its distinction as “Saguna” and “Nirguna” are not sufficiently explored. In an inter-cultural ontological context, it is important not to insist on terminological equivalence, but to search for hermeneutic depth. Similarly Madhyamaka-Buddhism of Nāgārjuna describes the universe as totally devoid of reality, called ‘Śūnya’ or void, which is an expression of nihilism; it is comparable to Heidegger’s observation of the concealing of Being as “nihil”. The hermeneutic of these explicit ontological characters of Being, as concealment and un- concealment allow us to discover a sabotaging brotherhood, because the nihil and something are ontologically two essential sides of the same thinking. Keywords: Heidegger, Śankara, Nāgārjuna, Inter-cultural Ontology, Indian Philosophy 1. INTRODUCTION Philosophies give explanations of the world, of “what” of beings, and set norms for the right relationships between human beings. Therefore it is an exclusive property of mankind; still it is an intellectual engagement in an individual culture in its highest level. -
Hinduism, Jainism and Buddhism
UNIT 1 INDIC RELIGIONS: HINDUISM, JAINISM AND BUDDHISM Structure 1.1 Introduction Aims and Objectives 1.2 Hinduism: Sources and Basic Doctrines 1.3 Hinduism and Gandhi 1.4 Jainism: Schools, Vows and Basic Doctrines 1.5 Gandhi and Jainism 1.6 Buddhism: Four Noble Truths and The Eight Fold Path 1.7 Gandhi and Buddhism 1.8 Summary 1.9 Terminal Questions Suggested Readings 1.1 INTRODUCTION The religions of Indian origin have some features common to them. A broad feature is that all the religions want to uplift the individual, and liberate him from the cycle of births and deaths. These religions address the individual need, rather than the divine command, as in the case of Semitic religions. Religion provides an aid to the individual, a means to overcome the cycle of eternal rebirth, and provide means of achieving it. The cycle of births and deaths is not caused by external factors, but by the individual action, which is called Karma, which, when translated loosely would mean ‘deed’. The individual has to work, through the guidance provided by the religion, to escape the cycle of births and deaths, and attain ‘Moksha’ or ‘Nirvana,’, or ‘Kaivalya’ (liberation / Salvation), as per his approach. The place of worship in these religions is a shrine, where people congregate, and address the deity on an individual capacity, not in a group. Thus, these religions differ from Christianity and Islam, where people congregate and are addressed by speakers from the pulpit. Many thinkers in India, like Tilak, and leaders of “Prarthana Samaj” thought that it is a weakness of Hindu religion, and tried to make it a congregating religion, by organising Ganesh Puja, and mass prayers. -
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. -
Master of Arts (Philosophy) (10-Oct-2012)
Design and Structure of various courses of Semester based Credit system to be implemented from June-2010 (Revised June -2012) Course No. of hours per week Course Department No. Name Lectures Others Practicals Total Credit Semester PHI401 Indian logic & Peistemology-I 3 1 - 4 4 PHI402 Indian EThics 3 1 - 4 4 PHI403 Symbolic Logic 3 1 - 4 4 PHI404EA Modern Indian Thought 1 3 1 - 4 4 PHI404EB Philosophy of Education PHI405EA Advaita Vedanta 3 1 - 4 4 PHI405EB Philosophy of Madhva PHI406S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI407 Indian Logic & Epistemology-II 3 1 - 4 4 PHI408 Western Ethics 3 1 - 4 4 PHI409 Advance Symbolic Logic 3 1 - 4 4 PHI410EA Philosophy of Religion 2 3 1 - 4 4 PHI410EB Phenomenology and Existentialism PHI411EA Indian Aesthetics 3 1 - 4 4 PHI411EB Western Aesthetics PHI412S Seminar 3 1 - 4 4 Total 18 6 0 24 24 PHI501 Indian Metaphysics 3 1 - 4 4 Philosophy PHI502 Philosophy of Bhagwadgita 3 1 - 4 4 PHI503 Mysticism 3 1 - 4 4 PHI504EA Buddhist Philosophy 3 3 1 - 4 4 PHI504EB Nyaymanjari (Third Ahnika) textual study PHI505EA Yoga Philosophy and Psychology 3 1 - 4 4 PHI505EB Jain Philosophy PHI506S Seminar 3 1 - 4 4 Total 18 1 0 24 24 PHI507 Western Metaphysics 3 1 - 4 4 PHI508 Philosophy of Kant 3 1 - 4 4 PHI509 Philosophy of Ramanuj 3 1 - 4 4 PHI510EA Environmental Philosophy 4 3 1 - 4 4 PHI510EB Philosophical Tradition in Gujarat PHI511EA Seminar 3 1 - 4 4 PHI511EB Philosophy of Sartre PHI512 Project 3 1 - 4 4 Total 18 1 0 24 24 Page 1 of 59 DEPARTMENT OF PHILOSOPHY GUJARAT UNIVERSITY AHMEDABAD SEMESTER SYSTEM Syllabus [M.A.] Sem-I to IV [ With effect from Academic Year – June 2010 ] [ Revised June – 2012 ] Semester-I (PHI401) Indian logic and Epistemology (1) Objectives : This course aims at introducing the distinctive features of Indian epistemology. -
Neuroscience of the Yogic Theory of Mind and Consciousness
1 Neuroscience of the Yogic Theory of 2 Mind and Consciousness 3 Vaibhav Tripathi1* and Pallavi Bharadwaj2 *For correspondence: [email protected] (VT) 4 1Boston University; 2Massachusetts Institute of Technology † Present address: Department of 5 Psychological and Brain Sciences, Boston University, Boston, MA, ‡ USA 02215; Laboratory for 6 Abstract Yoga as a practice and philosophy of life has been followed for more than 4500 years Information and Decision Systems, 7 Massachusetts Institute of with known evidence of Yogic practices in the Indus Valley Civilization. A plethora of scholars have Technology, Cambridge, MA 02139 8 contributed to the development of the field, but in last century the profound knowledge 9 remained inaccessible and incomprehensible to the general public. Last few decades have seen a 10 resurgence in the utility of Yoga and Meditation as a practice with growing scientific evidence 11 behind it. Significant scientific literature has been published, illustrating the benefits of Yogic 12 practices including asana, pranayama and dhyana on mental and physical well being. 13 Electrophysiological and recent functional Magnetic Resonance Imaging (fMRI) studies have 14 found explicit neural signatures for Yogic practices. In this article, we present a review of the 15 philosophy of Yoga, based on the dualistic Sankhya school, as applied to consciousness 16 summarized by Patanjali in his Yoga Sutras followed by discussion on the five vritti (modulations 17 of mind), practice of pratyahara, dharana, dhyana, different states of samadhi, and samapatti. We 18 introduce Yogic Theory of Mind and Consciousness (YTMC), a cohesive theory that can model 19 both external modulations and internal states of the mind. -
Laghunyasa Vedic Chant: the Heart Welcomes Healing from the Cosmos Mondays, Sept 10 – Oct 8 | 7:00 – 8:00 Pm
Laghunyasa Vedic Chant: The Heart Welcomes Healing from the Cosmos Mondays, Sept 10 – Oct 8 | 7:00 – 8:00 pm Presented by The Heart as a Channel of Nourishment from the Cosmos Jay Coldwell, RYT-200 will The laghunyasa is a chant, many facilitate this 5-week series on thousands of years old, from the Vedic Vedic chant. culture. It places the heart in the center of the relationship between the Jay studies Vedic Chant with Linda person and the cosmos. Elements Spackman and Sonia Nelson, and within the cosmos nourish our senses, the Yoga Sutra-s with Linda abilities, structures and energies. These in turn, nourish the heart, which Spackman of the Vedic Chant pours into our eternal self, and Institute in Santa Fe, New Mexico. completing the circle, to the ultimate reality underlying all that is. While this series does not require attendance each week, the We will build this chant week-by-week material builds from week to as we: week. However, we will always • Move the body in a few gentle yoga postures to help with back review and practice material care and focus contained in previous weeks, so don’t worry if you can’t attend • Chant a Sanskrit invocation each session. • Learn the chant refrain and one verse at a time • Place the chant in context • Chant the text as a meditation Fee Use your yoga pass! • Immerse yourself in this $15 drop-in, packages available at reduced ancient practice, and the joy of cost. chanting Sanskrit, the language of the spirit, as a group. -
Vedic Chant Teacher Training Program Has Become As Popular As Its Unique Yoga Teacher and Yoga Therapy Training Programs
VEDIC CHANT TEACHER1 TRAINING IN THE CLASSICAL TRADITION OF T KRISHNAMACHARYA & TKV DESIKACHAR 2019-2020 INDIA BATCH ® VINIYOGA by KRISHNAMACHARYA HEALING AND YOGA FOUNDA TION KRISHNAMACHARYA HEALING & YOGA FOUNDATION | VEDIC CHANT TRAINING PROGRAM | INDIA | 2019 - 2020 2 I. INTRODUCTION The word ‘Veda’ means Knowledge. According to Indian tradition, the Veda-s which are a vast collection of hymns, were believed to be heard by ancient Indian sages when they were in a deep meditative state. Collectively they are considered the most authoritative source of Indian wisdom as they contain information on every conceivable subject from the relationship between a teacher and student to the structure of the human system, from the relevance of nature and the elements in our lives to the technical know-how necessary to build weapons, from the origin of the universe to simple social etiquette and more. Thus, the Veda-s have, for thousands of years, been the primary source of reference for living. Over the years, the vast information contained in the Veda-s was preserved and transmitted from one generation of teachers and students to the next in an oral manner. There were certain basic rules of chanting the Veda-s that had to be adhered to without compromise. It is because of the rules and pedagogy of chanting that until today, the Veda-s are chanted exactly as it was done several thousand years ago. While chanting from the Veda-s has been part of Indian culture over countless generations, there has been a growing interest in the study of Vedic Chanting internationally too in the last few decades. -
Course Syllabus for the Kaivalya Yoga Method 500 Hour Teacher Training Program with Yogadownload.Com
Course Syllabus for The Kaivalya Yoga Method 500 Hour Teacher Training Program with YogaDownload.com This syllabus outlines what you can expect in each of the seven courses within The Kaivalya Yoga Method Teacher Training on YogaDownload.com. The Introduction module helps you get oriented and allows you to share an introduction video -- both so we get to meet you, and so you become comfortable with the video creation and upload process. This module covers the following topics: ● A Welcome and Introduction to the training and The Kaivalya Yoga Method ● Expectations & Ethics ● How to Connect with Us (your mentors and the YogaDownload Teacher Training Team) ● Introductions to Alanna Kaivalya and the Mentors ● Outline of Homework and Required Reading Approximate number of assignments (video or document upload): 1 Approximate hours to complete this module: 6 The Anatomy & Alignment module is a comprehensive look at both topics through an exclusively yogic lens. You learn key muscle, bone, joint and connective structures along with terms of movement and alignment principles that foster both understanding and the safe application of asana for a wide range of considerations and abilities. This module covers the following topics: ● Anatomy for Yoga ● Basic Alignment Guidelines ● Alignment Guidelines: Standing Postures ● Alignment Guidelines: Backbends ● Alignment Guidelines: Core Postures ● Alignment Guidelines: Forward Folds ● Alignment Guidelines: Supine Poses ● Alignment Guidelines: Inversions & Arm Balances Approximate number of assignments (video or document upload): 8 Approximate number of comprehensive tests: 3 Approximate hours to complete this module: 94 The Vinyasa, Sequencing & Subtle Body module covers the essentials of how to safely sequence a vinyasa class, and takes this knowledge further by giving you the insights necessary to sequence in accord with the more esoteric and energetic principles that fuel yoga’s transformational power. -
Dvaita Vedanta
Dvaita Vedanta Madhva’s Vaisnava Theism K R Paramahamsa Table of Contents Dvaita System Of Vedanta ................................................ 1 Cognition ............................................................................ 5 Introduction..................................................................... 5 Pratyaksa, Sense Perception .......................................... 6 Anumana, Inference ....................................................... 9 Sabda, Word Testimony ............................................... 10 Metaphysical Categories ................................................ 13 General ........................................................................ 13 Nature .......................................................................... 14 Individual Soul (Jiva) ..................................................... 17 God .............................................................................. 21 Purusartha, Human Goal ................................................ 30 Purusartha .................................................................... 30 Sadhana, Means of Attainment ..................................... 32 Evolution of Dvaita Thought .......................................... 37 Madhva Hagiology .......................................................... 42 Works of Madhva-Sarvamula ......................................... 44 An Outline .................................................................... 44 Gitabhashya ................................................................ -
Department of Philosophy Janki Devi Memorial College University of Delhi Course In-Charge: Dr. Jayantip.Sahoo Jayantijdmc@Gmail
Department of Philosophy Janki Devi Memorial College University of Delhi Course In-charge: Dr. JayantiP.Sahoo [email protected] 9910913529 Unique Paper Code: 210601 Name of the Paper: Texts of Indian Philosophy-II (VedāntaParibhāsa) Name of the Course: B.A.Hons. IIIRD Year Semester: VI Paper-I: Descriptive Type question Time: 3hrs. Maximum marks: 75 Attempt five questions in all. All questions carry equal marks. The word limit to answer each question is 1000 words. 1. Define Perception(pratyaksha). Analyse and examine the role of antahkaraņavritti in perceptual process as discussed in VedāntaParibhāsa. 2. Discuss the meaning and significance of “Tat tvamasi”(That Thou Art) as discussed in the VedāntaParibhāsa. 3. Moksha or fruit in the VedāntaParibhasā is the attainment of the already attained and the removal of already removed”. Explain. 4. Expound the nature and importance of Verbal Testimony (āgama-pramāņa) and discuss four conditions necessary for a meaningful sentence. 5. Why Anupalabdhi (non-apprehension)is considered as distinct pramāna. Explain in detail the different kinds of non-existence, 6. Define Vyāpti. Critically analyse the nature of Inference (anūmāna) as discussed in VedāntaParibhasā. 7. Write Short notes on: (Any two) (a) Presumption (arthāpatti) (b) Comparison (ūpamāna) (c) Distinction between SvarūpaLakshaņa and TatasthaLakshaņa Brahman (d) Panchikaraņa Paper-II: Objective Type (Multiple Choice Questions). Time: 2hrs. Maximum Marks: 50 All questions are compulsory. The examinee will have to choose the right. All -
Yoga Sutras of Patanjali (Yoga Aphorisms of Patanjali)
Yoga Sutras of Patanjali (Yoga Aphorisms of Patanjali) English version by Octavian Sarbatoare Chapter I - Awareness (samadhi) 1. Now (are presented) instructions on yoga. 2. Yoga is cessation (nirodha) of the mind modifications (cittavrittis). 3. In this way, the witness (drashta) rests in one's own essential nature (svarupa). 4. Otherwise (the witness) identifies (the experience) with (mind's) modifications (vrittis). 5. There are five modifications (vrittis) of the mind, afflicting more or less. 6. (They are) correct knowledge (pramana), incorrect knowledge (viparyaya), imagination (vikalpa), sleep (nidra), memory (smriti). 7. The right knowledge (pramana) (could be experienced by) direct perception (pratyaksha), inference (anumana) and inner inspiration (agama). 8. The incorrect knowledge (viparyaya) is what does not correspond to the reality. 9. Imagination (vikalpa) is the identification with the knowledge brought by thoughts that have no consistency with the reality. 10. Sleep (nidra) is a modification (vritti) (of the mind) that does not hold as mental content. 11. Memory (smriti) is what retains the perception experienced by the senses. 12. The cessation (of the cittavrittis) is done by (persistent) practice (abhyasa) and not- attachment (vairagya). 13. One out of these two (helpings) is the practice (abhyasa) (consisting of) being firmly established in one's own effort. 14. The practice (abhyasa) becomes firm when it is done for a long period of time without interruption and with devotion (towards the aim in sight). 15. (The other one) the non-attachment (vairagya) is that state of awareness in which the craving for sense objects (vishaya), (brought by what was) seen or heard, is under control.