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BRAHMA SUTRA CHAPTER 2 3rd Pada 1st Adikaranam to 17th Adhikaranam Sutra 1 to 53 INDEX S. No. Topic Pages Topic No Sutra No Introduction 1951 61 Viyadadhikaranam 61 a) Sutra 1 1956 61 217 b) Sutra 2 1962 61 218 c) Sutra 3 1963 61 219 d) Sutra 4 1968 61 220 e) Sutra 5 1977 61 221 f) Sutra 6 1979 61 222 g) Sutra 7 1997 61 223 62 Matarisvadhikaranam 62 a) Sutra 8 2010 62 224 63 Asambhavadhikaranam 63 a) Sutra 9 2012 63 225 64 Tejo’dhikaranam 64 a) Sutra 10 2026 64 226 [i] S. No. Topic Pages Topic No Sutra No 65 Abadhikaranam 65 a) Sutra 11 2034 65 227 66 Prithivyadhikaranam 66 a) Sutra 12 66 228 67 Tadabhidhyanadhikaranam 67 a) Sutra 13 2046 67 229 68 Viparyayadhikaranam 68 a) Sutra 14 2063 68 230 69 Antaravijnanadhikaranam 69 a) Sutra 15 2066 69 231 70 Characharavyapasrayadhikaranam 70 a) Sutra 16 2076 70 232 71 Atmadhikaranam 71 a) Sutra 17 2089 71 233 72 Jnadhikaranam 72 a) Sutra 18 2104 72 234 [i] S. No. Topic Pages Topic No Sutra No 73 Utkrantigatyadhikaranam 73 a) Sutra 19 2136 73 235 b) Sutra 20 2140 73 236 c) Sutra 21 2147 73 237 d) Sutra 22 2154 73 238 e) Sutra 23 2157 73 239 f) Sutra 24 2161 73 240 g) Sutra 25 2166 73 241 h) Sutra 26 2169 73 242 i) Sutra 27 2176 73 243 j) Sutra 28 2179 73 244 k) Sutra 29 2184 73 245 l) Sutra 30 2209 73 246 m) Sutra 31 2215 73 247 n) Sutra 32 2224 73 248 [ii] S. No. Topic Pages Topic No Sutra No 74 Kartradhikaranam: 74 a) Sutra 33 2230 74 249 b) Sutra 34 2235 74 250 c) Sutra 35 2237 74 251 d) Sutra 36 2240 74 252 e) Sutra 37 2247 74 253 f) Sutra 38 2250 74 254 g) Sutra 39 2253 74 255 75 Takshadhikaranam 75 a) Sutra 40 2262 75 256 76 Parayattadhikaranam 76 a) Sutra 41 2276 76 257 b) Sutra 42 2293 76 258 [iii] S. No. Topic Pages Topic No Sutra No 77 Amsadhikaranam: 77 a) Sutra 43 2302 77 259 b) Sutra 44 2321 77 260 c) Sutra 45 2324 77 261 d) Sutra 46 2327 77 262 e) Sutra 47 2330 77 263 f) Sutra 48 2339 77 264 g) Sutra 49 2351 77 265 h) Sutra 50 2358 77 266 i) Sutra 51 2361 77 267 j) Sutra 52 2371 77 268 k) Sutra 53 2373 77 269 [iv] Lecture 195 • 45th Sutra – 8th Adhikaranam • 2nd Chapter – 2nd Pada Over • Para Mata Dosha Darshanam. • Logical Loopholes in other systems. • No learning of Vedanta. • Analyses other Darsanams. • 16 Padas – 4 – Chapter – 4 Padas each. • 2nd Chapter – 2nd Pada Dry in Brahma Sutra • 3rd Chapter – 3rd Pada Question : • Is it Necessary to criticise other Darsanams – Is it proper? • Shouldn’t criticise others – General Rule Guna – Dosha – Jnanam. Should be known with all things we handle Viveka Shakti – Only for Discrimination of Guna + Dosha. • Guna – Upadanam – Taken. • Dosha – Varjanartham – Dropped. • Weapon for Self Defense. • Use Vivechana Shakti – for seeing Guna – Dosha. • Handle object, people, relations. • Never allow Guna – Dosha hatred to come. Gita : Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to beings, non-covetousness, gentleness, modesty, absence of fickleness.. [Chapter 16 – Verse 2] 1951 • Publicising Dosha of others. • Knowing Dosha not wrong. Don’t publicise. • 2nd Chapter – 2nd Pada – Aim : To teach student Paramata Dosha / Guna. Vedanta borrows : • Analysis of 3 Gunas – from Sankhya. • Method of logical linking – Nyaya Veiseshika. • Ashtanga Yoga – Yoga. • Performing Ritual – Purva Mimamsa - 8 fold path – Bandha. • Right Discrimination, Judgement, Understanding. Purana Story: • Shiva took Chandra - Guna on forehead and Visham inside throat – Not publicised. • Receives both – Virtuous part gives Joy. • Wise / Intelligent – know both Guna + Dosha Shapes thinking + Will power. • If immoral, Redundant – will not be in Brahma Sutra. • 2nd Chapter - 2nd Pada 8 Adhikaranams. • 1st Adhikaranam : Sankhya – Yoga Darsanam • 2nd & 3rd Adhikaranam: Nyaya – Veiseshika • 4th & 5th Adhikaranam : Bandha • Agama – Accepts Veda – Astika. • 3 Darsanas left – Purva Mimamsa – covered in 1 –1 – 4 Samanvaya Sutra. But that Brahman (is known from the Upanisads), (It) being the object of their fullest import. [I – I – 4] 1952 • Tu – elaborated – Purva Mimamsa analysed. • Charvaka = Materialist – sense pleasure oriented. Katho Upanishad : The ignorant, who live in the midst of darkness but fancy themselves to be wise and learned, go round and round deluded in many crooked ways, just as the blind being led by the blind. [I – II – 5] • Katho Upanishad – criticises. • Don’t accept Punya Papam, values. • Might is right. • Convenience is means. Gita : They say, the universe is without truth, without (moral) basis, without a God; not brought about by any regular causal sequence, with lust for its cause; what else? [Chapter 16 – Verse 8] • Charvaka criticised. • Don’t totally Reject any Matam. • What is in keeping with Sruti, Yukti, Anubava Accept. No Hatred. • Not fanatically hold to Vedanta. 1953 Kalidasa : • Intelligent not prejudiced. • Doesn’t hate, criticise, publicise. • 2nd Pada over. Brahma Sutra : 4 Chapters 1st Chapter - 4 Padas 2nd Chapter - 4 Padas 3rd Chapter - 4 Padas 4th Chapter - 4 Padas Over 2 Padas Over • 2 Chapters – 6 Padas – 195 classes. • 216 Sutras out of 555 Sutras finished. • 1 Class – 1 Sutra Average. • 10 Padas to cover. 1st Chapter Samanvaya Adhyaya 2nd Chapter Avirodha Adhyaya 3rd Chapter Sadhana Adhyaya 4th Chapter Phala Adhyaya 1954 2nd Chapter : • Seeing contradictions to Vedantic teaching. • Aim of 4 Padas in Chapter 2 = Virodha Parihara. • Refuting contradictions. 1st Pada : • Smriti Nyaya – Virodha Parihara. • Vedanta Sankhya, Nyaya, Yoga, Veiseshika Virodhas were Resolved (S / Y / N / V). • Astika Veidikas have one source but many Conclusions. • One Constitution India = Can Chief Minister be sworn in? Governor Resolves Interpretational problems through Debate. • Logical Contradictions : Aropita Nyaya Virodha • Smrithi Virodha + Nyaya Virodha Resolved in Prathama Pada. 2nd Pada : • No Virodha Parihara. • Odd Chapter • Does not Deserve to be in this Chapter. • No Virodha Parihara • Doshas of other Darsanams Revealed. • Para Mata Dosha Darsanam. 3rd Pada: • Sruti Virodha Parihara. • Some believe Vedanta contradicts Sruti. Sruti Parapara Virodha Parihara. 1955 Chapter 1 : • Samanvaya is contradictory to veda itself. Sruti Smriti Virodha 1st & 2nd Pada – 2nd Chapter One Sruti Vakyam Another Sruti Vakyam Srutehe Paraspara Virodha 3rd + 4th Chapter Is there Contradiction? • No – Brahma Sutra helps us to observe veda. 3rd Pada 4th Pada - Buta, Bokta Srishti Sruti Virodha Parihara. - Srishti of Sukshma Shariram and Organs. a) Pancha Buta Srishti Vakyams - 17 / 19 organs. - Akasha born / not born. - Sukshma Sharira Srishti Sruti Virodha Parihara. - 3 elements or 5 elements. b) Jiva Srishti Vakyams - Another name of Jiva = Bokta • Buta Bogtru Srishti Sruti virodha parihara. 3rd Pada - Sutra 1 : (The Purvapakshin, i.e., the objector says that) ether (Akasa) (does) not (originate), as Sruti does not say so. [II – III – 1] General Introduction to 17th Adhikaranam in 3rd Pada – 53 Sutras : • Viyathu – Adhikaranam – 7 Sutras • Buta Srishti Sruti Vakyam. 1956 1st Adhikaranam : Akasha Srishti • Akasha also called as Viyat. • Pattern of Discussion 3rd + 4th Pada of Chapter – 2 : 3 Stages Purva Pakshi Eka Desi Matam Siddanta - Nastika reveals seeming - Accepts veda Pramanam - Good motive contradiction. - Establishes Veda - Reconcile correctly - Sruti virodha highlighted - Motive good - Antiveda Purva Pakshi. - Reconciles wrong way and - Contradictions in Veda, hence not concludes. reliable, Apramanam, not source of knowledge. 1st + 2nd Sutra – Purva Pakshi Matam. • Presents contradictions and negates veda. Sutra 3, 4, 5 – Ekadeshi Matam • Attempts to resolve contradiction and save vedas. • Wrong reconciliation. Sutra 6, 7 : • Siddanti. • Most of Anti Vedantin – Purva Pakshi today are Eka deshi Matam, unknowingly commit mistakes. 1957 General Analysis – 1st Sutra : Sutra 1 + 2 : • Contradiction in veda. • Regarding Akasha Srishti. Chandogya Upanishad : That existence decided : ‘I shall be many. I shall be born.’ He then created fire. That fire also decided. ‘I shall be many. I shall be born.’ Then fire produced water. That is why whenever or wherever a person mourns or perspires, he produces water. [6 – 2 – 3] • Tat Tvam Asi Prakaranam. • Taittriya Upanishad – 2nd Chapter – Brahmanda Valli. • Chandogya Upanishad – does not talk of akasha Srishti at all, srishti abava Akasha – unborn. Somya, before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest there was only non-existence, one without a second. Out of that non- existence, existence emerged. [6 – 2 – 1] 1958 • Ishvara Visualises creation and created Agni, Jalam, Bumi. • Akasha Srishti Nasti – unborn, Nitya, not subject to veda Akasha Srishti Abava. Taittriya Upanishad : From that (which is) this Atman, is space born; from akasa, air; from air, fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; and from food, man. [II – 1 – 2] • Tasmat etasmat • Akasha Srishti Asti. • Srishti Asti Vada. • Bava, Abava Rupa Virodha. Corollary : • Agni – 3rd thing created in Taittriya Upanishad. • In Chandogya Upanishad – 1st one created. a) Is it 1st or 3rd creation? b) Is there Srishti of Akasha or not? c) Agni – Born out of Vayu or Brahman? Chandogya Upanishad Taittriya Upanishad Brahman is Karanam of Agni Vayu is Karanam of Agni • Contradictions O Contradictions!! • Sruti not Reliable. 1959 1st Sutra : • Absence of Akasha Srishti Sruti – Chandogyo Upanishad 2nd Sutra : • Presence of Akasha Srishti – Taittiriya Upanishad Word Analysis: • Na Viyatu Ashrute a) Viyatu : • Space – Akasha b) Na : • Does not Originate c) Ashrute : • Because of Absence of such a statement in Chandogyo Upanishad. Significance : a) Viyatu : • Akasha b) Na : • Na Srijate (Not Created) • Na Jayate (Not born) • Na Utpadayat c) Ashrute: • Sruti Vakya Abava • Panchami Hetau Vibakti • Because of absence of Akasha Srishti statements in Chandogyo Upanishad.
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    CENTRAL COUNCIL OF INDIAN MEDICINE NEW DELHI SYLLABUS OF AYURVEDACHARYA (BAMS) COURSE INDEX 1ST PROFESSIONAL 1.1 PADARTHA VIGYAN AND AYURVED ITIHAS 2-6 1.2 SANSKRIT 7-8 1.3 KRIYA SHARIR 9-14 1.4 RACHANA SHARIR 15-18 1.5 MAULIK SIDDHANT AVUM ASTANG HRIDYA 19 Central Council of Indian Medicine |UG Ist year Syllabus 1 1.1 PADARTHA VIGYAN EVUM AYURVEDA ITIHAS (Philosophy and History of Ayurveda) Theory- Two papers– 200 marks (100 each paper) Total teaching hours: 150 hours PAPER-I Padartha Vigyanam 100marks PART A 50 marks 1.Ayurveda Nirupana 1.1 Lakshana of Ayu, composition of Ayu. 1.2 Lakshana of Ayurveda. 1.3 Lakshana and classification of Siddhanta. 1.4 Introduction to basic principles of Ayurveda and their significance. 2. Ayurveda Darshana Nirupana 2.1 Philosophical background of fundamentals of Ayurveda. 2.2 Etymological derivation of the word “Darshana”. Classification and general introduction to schools of Indian Philosophy with an emphasis on: Nyaya, Vaisheshika, Sankhya and Yoga. 2.3 Ayurveda as unique and independent school of thought (philosophical individuality of Ayurveda). 2.4 Padartha: Lakshana, enumeration and classification, Bhava and Abhava padartha, Padartha according to Charaka (Karana-Padartha). 3. Dravya Vigyaniyam 3.1 Dravya: Lakshana, classification and enumeration. 3.2 Panchabhuta: Various theories regarding the creation (theories of Taittiriyopanishad, Nyaya-Vaisheshika, Sankhya-Yoga, Sankaracharya, Charaka and Susruta), Lakshana and qualities of each Bhoota. 3.3 Kaala: Etymological derivation, Lakshana and division / units, significance in Ayurveda. 3.4 Dik: Lakshana and division, significance in Ayurveda. 3.5 Atma:Lakshana, classification, seat, Gunas, Linga according to Charaka, the method / process of knowledge formation (atmanah jnasya pravrittih).
  • Bhrigu Sutras

    Bhrigu Sutras

    Bhrigu Sutras TABLE OF CONTENTS Part Significations of Planets and Houses PART I Zodiac and the twelve signs. Astrological nature, influence, Characteristics, functions of Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and Ketu. Their signs of exaltation and debilitation; their own signs; their friends, enemies and neutrals. Part II Chapter 1 The significations of the twelve houses of the horoscope. The twelve houses termed as:- Tanu, 'Dhana, Sahaja, Sukha, Suta, Ripu, Jaya, Ayu, Dharma, Karma, Labha and Vyaya according to their significance. Part Bhrigu Sutram Chapter II Effects of Sun in the twelve houses. Dispositions when Sun in spite of being a malefic gives very beneficial results and gives rise to Raja yoga. Difference of effects when Sun is in own sign, sign of exaltation, enemy sign etc. Chapter III Effects of Moon in the twelve houses. Difference in effects of Moon when posited in a house in different signs; difference of effects of a waning and waxing Moon; dispositions when Moon produces Rajayoga, difference in effects when Moon is in own sign, sign of exaltation, sign of debilitation etc. Chapter IV Effects of Mars in the twelve houses. How a great malefic like Mars becomes a yogakaraka. Difference in effects of Mars in different houses when in own sign, sign of exaltation, sign of debilitation etc. Dispositions when Mars produces Ruchaka yoga, Dhana yoga and Raja yoga and their results. Special yogas for sexual perversions. Chapter V Effects of Mercury in the twelve houses. When a benefic Mercury can become a malefic. Difference in effects of Mercury in different houses when in own sign, sign of exaltation, debilitation etc.
  • Possible Early Images of Avalokiteshvara

    Possible Early Images of Avalokiteshvara

    Possible Early Images of Avalokiteshvara Shirley Khoirom1 1. 7/14 Kalkaji Extension, New Delhi – 110 019, India (Email: [email protected]) Received: 25 July 2018; Revised: 18 September 2018; Accepted: 27 October 2018 Heritage: Journal of Multidisciplinary Studies in Archaeology 6 (2018): 838‐853 Abstract: Avalokiteshvara, the Bodhisattva of compassion is one of the most popular deities of the Mahayana Buddhist pantheon. Over time the iconography of the deity became more and more complex with many additional attributes. Its origin, however, is traced to lotus bearing yaksha figures specially depicted on the stupas of Shunga or pre‐Kushana period. This paper attempts to trace back these figures and throw light upon certain figures of possibly later period that perhaps are a missing link between the lotus bearing yaksha figures and the Avalokiteshvara figures that we come to know of in the Kushana period. Certain images from Mathura in the state of Uttar Pradesh in India and Butkara in the Swat region of Pakistan have been brought to notice in this context. Keywords: Bodhisattva, Avalokiteshvara, Padmapani, Mathura, Gandhara, Butkara, Yaksha Introduction Avalokiteshvara, the Bodhisattva of compassion is one of the most popular deities of the Mahayana Buddhist pantheon. Lotus being the identifying attribute of Avalokiteshvara, the deity is also commonly known as Bodhisattva Padmapani. But before one accepts lotus as the identifying feature of the Bodhisattva, it is important to go back to images in ancient Indian art that might have been an inspiration for the iconography of the Bodhisattva of compassion. Coomaraswamy (2001) is of the opinion that the lotus holding yaksha figures depicted in early Indian art can be described from an iconographic point of view as Padmapani, meaning having a lotus or ‘padma’ in hand.
  • Beief Exposition Sanihta and Vedanta

    Beief Exposition Sanihta and Vedanta

    A BEIEF EXPOSITION OF THE SANIHTA AND VEDANTA SYSTEMS OS INDIAN PHILOSOPHY- SUBMITTED TO MCGILL UNIVERSITY, MONTREAL, AS A THESIS FOR THE DEGREE OF DOCTOR OF LITERATURE. EDWARD CARRUTHERS--WOODLKY, &.A,, M.B.A,S,, Member of the Asiatic Society of Bengal^ Fellow of Calcutta University\ Principal^ London Missionary Society[s College^ Calcutta. Calcutta: 1907. *[K M wi^-^cn MS GILL UNIVERSITY LIBRARY \27257 A BRIEF EXPOSITION OF THE SANKHYA AND VEDANTA SYSTEMS OF INDIAN PHILOSOPHY. EDWARD CARRUTHERS WOODLEY, M.A., M.R.A.S., Member of the Asiatic Society of Bengal^ Fellow of Calcutta University\ Principal^ London Missionary Society's College^ Calcutta. Calcutta: 1907. BEIEF EXPOSITION OF THE SANKHYA AND VEDANTA SYSTEMS OF INDIAN PHILOSOPHY. 1277.51 CONTENTS. I. Sketch of the rise of Speculative Thought in India. II. The Sankhya Philosophy. III. The Vedanta Philosophy. IV. Appendices. I. The Yoga or Theistic Sankhya of Patanjali. II. The Purva-Mimansa of Jaimini. V. Bibliography. ,Index. PREFACE. I wish to point out a seeming ambiguity "in my references to the Tattwa Samasa, in the Section on the Sankhya Philosophy. I have re­ ferred to tMs work and the commentary published with it, by Dr. Ballantyne, indifferently as the Tattwa Samasa. This may not be, in the strictest sense correct, but the commentary is anonymous, and Dr. Ballantyne treats it as practically forming one book with the Tattwa Samasa. Even Profesor Max Muller was unable to identify it. This, I think, justifies my method of referring to it. Ccdeutta, August 1907. E. C. W. A BRIEF EXPOSITION OF THE SANKHYA AND VEDANTA SYSTEMS OF INDIAN PHILOSOPHY.