तततत बोधः Tattva Bōdhaḥ
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Atman/Anatman in Buddhism
Åtman/Anåtman in Buddhism and Its Implication for the Wisdom Tradition by Nancy Reigle Does Christianity believe in reincarnation? Of course it does not. Yet, students of the Wisdom Tradition may seek to find evidence that early Christians did accept reincarnation. Similarly in Buddhism. Does Buddhism believe in the åtman, the permanent self? Certainly the Buddhist religion does not. Yet, there is evidence that the Buddha when teaching his basic doctrine of anåtman, no-self, only denied the abiding reality of the personal or empirical åtman, but not the universal or authentic åtman. The Wisdom Tradition known as Theosophy teaches the existence of “An Omnipresent, Eternal, Boundless, and Immu- table PRINCIPLE,” 1 often compared to the Hindu åtman, the universal “self,” while Buddhism with its doctrine of anåtman, “no-self,” is normally understood to deny any such universal principle. In regard to Buddhism, however, there have been several attempts to show that the Buddha did not deny the exist- ence of the authentic åtman, the self.2 Only one of these attempts seems to have been taken seriously by scholars3; namely, the work of Kamaleswar Bhattacharya. His book on this subject, written in French, L’Åtman-Brahman dans le Bouddhisme ancien, was published in Paris in 1973; and an English translation of this work, The Åtman-Brahman in Ancient Buddhism, was published in 2015.4 It is here that he set forth his arguments for the existence of the Upanißadic åtman in early Buddhism. This is the work that we will discuss. How must we understand -
Universals : Studies in Indian Logic and Linguistics / J
UNIVERSALS Frits Staal UNIVERSALS Studies in Indian Logic and Linguistics The University of Chicago Press Chicago and London FRITS STAAL is professor of philosophy and South Asian languages at the University of California, Berkeley. THE UNIVERSITY OF CHICAGO PRESS, CHICAGO 60637 THE UNIVERSITY OF CHICAGO PRESS, LTD., LONDON © 1988 by Frits Staal All rights reserved. Published 1988 Printed in the United States of America 97 96 95 94 93 92 91 90 89 88 5 4 3 2 1 Library of Congress Cataloging in Publication Data Staal, Frits. Universals : studies in Indian logic and linguistics / J. Frits Staal. p. cm. Bibliography: p. Includes index. 1. Hindu logic. 2. Language and logic. 3. Universals (Philosophy) I. Title. BC25.S76 1988 87-23187 160'.954—dcl9 CIP ISBN 0-226-76999-2 (cloth); 0-226-77000-1 (paper) Contents Preface vii Introduction 1 1. Universals, Shadowy and Substantial 1 2. The Evidence from Indian Logic 12 3. The Evidence from Indian Linguistics 29 4. Seven Reviews 35 5. Conclusions 36 Bibliography 51 PART i INDIAN LOGIC 1. Correlations between Language and Logic in Indian Thought. 59 Bulletin of the School of Oriental and African Studies 23 (1960): 109-22 2. Formal Structures in Indian Logic. 73 Synthese: An International Quarterly for the Logical arid Psychological Study of the Foundations of Science 12 (1960): 279-86 3. Means of Formalization in Indian and Western Logic. 81 Proceedings of the XHth International Congress of Philosophy, Florence 10 (1960): 221-27 4. The Theory of Definition in Indian Logic. 88 Journal of the American Oriental Society 81 (1961): 122-26 5. -
Philosophy in Classical India the Proper Work of Reason
Philosophy in Classical India The proper work of reason Jonardon Ganeri London and New York 2Rationality, emptiness and the objective view 2.1 THOUGHT AND REALITY Is reality accessible to thought? Could it not be that there are limits on our cognitive capacities, and the way the world is, whatever that might be, is something beyond our powers of understanding? What there is in the world might extend beyond what we, in virtue of our natural cognitive endowment, have the capacity to form a conception of. The thesis is a radical form of scepticism. It is a scepticism about what we can conceive rather than about what we can know. Nagarjuna (c. AD 150), founder of the Madhyamaka school of Indian Buddhism, is a radical sceptic of this sort. Indeed, he is still more radical. His thesis is not merely that there may be aspects of reality beyond the reach of conception, but that thought entirely fails to reach reality. If there is a world, it is a world about which we can form no adequate conception. Moreover, since language expresses thought, it is a world about which we cannot speak. Where the reach of thought turns back, language turns back. The nature of things (dharmata) is, like nirvana, without origin and without decay. (MK 18.7) Not dependent on another, calm, not conceptualised by conception, not mentally constructed, not diverse – this is the mark of reality (tattva). (MK 18.9) This indeed is for Nagarjuna the true meaning of the Buddha’s teachings, a meaning so disruptive to common reason that the Buddha was reluctant to spell it out. -
The Tattwa Kaumudi
ENGLISH TRANSLATION, WITH THE SANSKRIT TEXT, / OF THE TATTVA-KAUMUDI (SANKHYA) OF VACHASPATI MISRA, BY GANGlNlTHA JHl, M. A.; F.T.S. P. GOVERNMENT SCHOLAR N. W. (1888-90) ; MEDALLIST OP THE UNIVERSITY OF ALLAHABAD J MITEA MEDALLIST AND VIZIANAGRAM SCHOLAR (QUEEN S COLLEGE, LIBRARIAN, RAJ DARBHANGA. Published for the " BOMBAY TEEOSOPHICAL PUBLICATION FUND>\ BY TOOKABAM TATYA, F.T.S. 1896. Price 2 Rupees. PREFACE. FOR the little we know of Vachaspati Misra the reader is Is referred to the Sanskrit Introduction ; wherein it shown that he was a Maithila Brahrnana and flourished somewhere about the 9th Century A. D. For Udayanacharya the author " of the "Parisuddi" on Vachaspati Misra s Tatparya-Tika," flourished in the reign of king Lakshinana Sen of Bengal, of 8th and at whose era we have just commenced the century ; least a century must have elapsed before a work could deserve the honor of a commentary at the hands of Udayanacharya. I take this opportunity to thank my friend Balu Govinda- dasa of Benares, to whom I owe more than I can express, who has been chiefly instrumental in my undertaking and finishing not only of the present translation, but also of the Kavyaprakasa and the Nyaya -Muktavali, and some works on Mimansa. My thanks are also due to Tookaram Tatya Esq. of Bombay for his publication of the work, and also to the " " proprietors of the Theosophist of Madras for allowing a reprint of the translation which first appeared in the columns of that excellent journal. -
Eat Like an Mvp! Nj Devils Star Taylor Hall Tells How
A Publication of WINTER 2019 ROBERT WOOD JOHNSON UNIVERSITY HOSPITAL NEW BRUNSWICK healthytogether PROGRESS FOR PARKINSON’S EMERGENCY CARE FOR KIDS LIVING ORGAN DONORS EAT LIKE AN MVP! NJ DEVILS STAR TAYLOR HALL TELLS HOW RWJUHNB_Cover_Winter19_final.indd 1 12/18/18 2:41 PM A MESSAGE FROM LEADERSHIP HEALTH NEWS Joint Commission We’re Focused on Community Recognizes RWJUH oretta Scott King once said that the greatness of a community is best measured Surgical Programs by the compassionate actions of its members. At RWJBarnabas Health, we share King’s belief in the power of compassionate action. Each of our hospitals is Robert Wood Johnson University C Hospital New Brunswick has earned actively engaged in making a difference on critical community issues, including housing, the Joint Commission’s Gold Seal of Approval® for employment, food security and economic empowerment. That includes everything from Bariatric Surgery and Hip and Knee Joint Replacement hiring locally to finding ways to make fresh, affordable produce widely available. System- Programs. The certification award recognizes RWJUH wide, we’ve added RWJBarnabas Health TeleMed, a telemedicine service that improves New Brunswick’s dedication to continuous compliance access to care for people with transportation or scheduling challenges. with the Joint Commission’s state-of-the-art standards. To expand our community reach, we partner with other organizations, like the New Jersey Devils, to bring about positive change. One example: Collaborating with the staff of the Barnabas Health Hockey House at Newark’s Prudential Center, our RWJUH Cancer specialty physicians and nutrition experts have developed a youth hockey program Program Earns that promotes optimal performance and good health while building confidence, Prestigious sportsmanship and life skills. -
Yin-Yang, the Five Phases (Wu-Xing), and the Yijing 陰陽 / 五行 / 易經
Yin-yang, the Five Phases (wu-xing), and the Yijing 陰陽 / 五行 / 易經 In the Yijing, yang is represented by a solid line ( ) and yin by a broken line ( ); these are called the "Two Modes" (liang yi 兩義). The figure above depicts the yin-yang cycle mapped as a day. This can be divided into four stages, each corresponding to one of the "Four Images" (si xiang 四象) of the Yijing: 1. young yang (in this case midnight to 6 a.m.): unchanging yang 2. mature yang (6 a.m. to noon): changing yang 3. young yin (noon to 6 p.m.): unchanging yin 4. mature yin (6 p.m. to midnight): changing yin These four stages of changes in turn correspond to four of the Five Phases (wu xing), with the fifth one (earth) corresponding to the perfect balance of yin and yang: | yang | yin | | fire | water | Mature| |earth | | | wood | metal | Young | | | Combining the above two patterns yields the "generating cycle" (below left) of the Five Phases: Combining yin and yang in three-line diagrams yields the "Eight Trigrams" (ba gua 八卦) of the Yijing: Qian Dui Li Zhen Sun Kan Gen Kun (Heaven) (Lake) (Fire) (Thunder) (Wind) (Water) (Mountain) (Earth) 0 1 2 3 4 5 6 7 The Eight Trigrams can also be mapped against the yin-yang cycle, represented below as the famous Taiji (Supreme Polarity) Diagram (taijitu 太極圖): This also reflects a binary numbering system. If the solid (yang) line is assigned the value of 0 and the broken (yin) line is 1, the Eight Trigram can be arranged to represent the numbers 0 through 7. -
THEORY of AYURVEDA (An Overview)
THEORYTHEORY OFOF AYURVEDAAYURVEDA (An(An Overview)Overview) Dr Chakra Pany Sharma M. D. ( Ayu ), PhD ( Sch ) READER -PG MMM Govt Ayurveda College Udaipur -India Lord Brhama Lord Dhanvantari-The 313001 Father of Surgery Email: [email protected] [email protected] An Overview of Lake City Udaipur Fatehsagar Lake and Island Park Greenery in Rural Area Clouds over the Peak of Mountain Night Scenario of Fountain Park Introduction & Background Ayurveda (Devanagari : आयुवBद ) or Ayurvedic medicine is an ancient system of health care that is native to the Indian subcontinent . It is presently in daily use by millions of people in India , Nepal , Sri Lanka ,China , Tibet, and Pakistan . It is now in practice for health care in Europian countries. The word " Ayurveda " is a tatpurusha compound of the word āyus meaning "life" or "life principle", and the word veda , which refers to a system of "knowledge". Continued…………………….. According to Charaka Samhita , "life" itself is defined as the "combination of the body, sense organs, mind and soul, the factor responsible for preventing decay and death." According to this perspective, Ayurveda is concerned with measures to protect "ayus ", which includes healthy living along with therapeutic measures that relate to physical, mental, social and spiritual harmony. Continued…………………. Ayurvedavatarana (the "descent of Ayurveda ") Brahama Daksha Prajapati Indra Bharadwaj Bharadvaja in turn taught Ayurveda to a group of assembled sages, who then passed down different aspects of this knowledge to their students . Continued…………………. According to tradition, Ayurveda was first described in text form by Agnivesha , named - Agnivesh tantra . The book was later redacted by Charaka , and became known as the Charaka Samhit ā. -
A) Karma – Phala – Prepsu : (Ragi) • One Who Has Predominate Desire for Result of Action for Veidica Or Laukika Karma
BHAGAVAD GITA Chapter 18 Moksa Sannyasa Yoga (Final Revelations of the Ultimate Truth) 1 Chapter 18 Moksa Sannyasa Yoga (Means of Liberation) Summary Verse 1 - 12 Verse 18 - 40 Verse 50 - 55 Verse 63 - 66 - Difference Jnana Yoga - Final Summary 3 Types of : between (Meditation) - Be my devotee 1) Jnanam – Knowledge Sannyasa + Tyaga. be my worshipper 2) Karma – Action surrender to me 3) Karta – Doer - Being established and do your duty. Verse 13 - 17 4) Buddhi – Intellect in Brahman’s 5) Drithi – will Nature he becomes 6) Sukham – Happiness free from Desire. Verse 67 - 73 Jnana Yoga Verse 56 - 62 Verse 41 - 49 - Lords concluding - 5 factors in all remarks. actions. Karma Yoga - Body, Prana, Karma Yoga (Svadharma) (Devotion) Mind, Sense Verse 74 - 78 organs, Ego + - Purified seeker who Presiding dieties. - Constantly is detached and self - Sanjayas remember Lord. controlled attains Conclusion. Moksa 2 Introduction : 1) Mahavakya – Asi Padartham 3rd Shatkam Chapter 13, 14, 15 Chapter 16, 17 Chapter 18 - Self knowledge. - Values to make mind fit - Difference between for knowledge. Sannyasa and Tyaga. 2) Subject matter of Gita Brahma Vidya Yoga Sastra - Means of preparing for - Tat Tvam Asi Brahma Vidya. - Identity of Jiva the - Karma in keeping with individual and Isvara the dharma done with Lord. proper attitude. - It includes a life of renunciation. 3 3) 2 Lifestyles for Moksa Sannyasa Karma Renunciation Activity 4) Question of Arjuna : • What is difference between Sannyasa (Renunciation) and Tyaga (Abandonment). Questions of Arjuna : Arjuna said : If it be thought by you that ‘knowledge’ is superior to ‘action’, O Janardana, why then, do you, O Kesava, engage me in this terrible action? [Chapter 3 – Verse 1] With this apparently perplexing speech you confuse, as it were, my understanding; therefore, tell me that ‘one’ way by which, I, for certain, may attain the Highest. -
Issues in Indian Philosophy and Its History
4 ISSUESININDIAN PHILOSOPHY AND ITS HISTORY 4.1 DOXOGRAPHY AND CATEGORIZATION Gerdi Gerschheimer Les Six doctrines de spéculation (ṣaṭtarkī) Sur la catégorisation variable des systèmes philosophiques dans lInde classique* ayam eva tarkasyālaņkāro yad apratişţhitatvaņ nāma (Śaģkaraad Brahmasūtra II.1.11, cité par W. Halbfass, India and Europe, p. 280) Les sixaines de darśana During the last centuries, the six-fold group of Vaiśeşika, Nyāya, Sāņkhya, Yoga, Mīmāņ- sā, and Vedānta ( ) hasgained increasing recognition in presentations of Indian philosophy, and this scheme of the systems is generally accepted today.1 Cest en effet cette liste de sys- tèmes philosophiques (darśana) quévoque le plus souvent, pour lindianiste, le terme şađ- darśana. Il est cependant bien connu, également, que le regroupement sous cette étiquette de ces six systèmes brahmaniques orthodoxes est relativement récent, sans doute postérieur au XIIe siècle;2 un survol de la littérature doxographique sanskrite fait apparaître quil nest du reste pas le plus fréquent parmi les configurations censées comprendre lensemble des sys- tèmes.3 La plupart des doxographies incluent en effet des descriptions des trois grands sys- tèmes non brahmaniques, cest-à-dire le matérialisme,4 le bouddhisme et le jaïnisme. Le Yoga en tant que tel et le Vedānta,par contre, sont souvent absents de la liste des systèmes, en particulier avant les XIIIe-XIVe siècles. Il nen reste pas moins que les darśana sont souvent considérés comme étant au nombre de six, quelle quen soit la liste. La prégnance de cette association, qui apparaît dès la première doxographie, le fameux Şađdarśanasamuccaya (Compendium des six systèmes) du jaina Haribhadra (VIIIe s. -
Sandhyavandanam
samskaaram.com SandhyAvandanam What? “sandhyAvandanam” is a “nitya karmA”, a daily obligatory duty of the dwijas. (those who wear the sacred thread) “sandhyA” means ‘twilight’ and “vandanam” means ‘worship’. sandhyAvandanam is the worship performed at dawn and dusk to the supreme Lord who is the indweller of the disc of the sun. The meditative repetition of the gAyatri mantrA and the offerings of water called “arghyam” are central to the “sandhyAvandanam” procedure. “vEda mAtA gAyatree” The word “gAyatree” has its origin in the Sanskrit phrase “gAyantam trAyatE iti” which means that mantra which rescues the chanter from all adverse situations that may lead to mortality. gAyatree mantra finds its place in rig Veda samhitA 3. 62. 10. gAyatri is the mother of vEdAs. gAyatri mantrA is the most powerful mantra. She is called tripAda gAyatri having three sections of 8 syllables each. (“tatsavitu:” to “prachOdayAt”). The “taittriya AranyakA” 2.10 and 2.11 describes about the pancha maha yagya and sandhyAvandanam to be performed by a dvija. It also specifies that the praNava mantrA “Om” and the 3 mahAvyAhrutIs, “bhoo:, bhuva: and suva:” be always recited before the “gAyatri mantrA”. So the mantrA took the most powerful form as follows: The gAyatree mantrA is initiated by a brahman priest/pandit during the “upanayana samskArA”. The mantrA is given below for reference only. ॐ भभू ुव॒: सुव॑ : । तस॑िव॒तुवरे॓यं॒ भगो ॑ दे॒वय॑ धीमिह । िधयो॒ यो न॑ : चो॒दया॓त् ॥ Om bhoor bhuvah suvah, tatsavitur varENyam, bhargO dEvasya dheemahi, dhiyO yO nah prachOdayAt. We meditate upon the effulgence of that adorable supreme divine reality, the source of the physical, the astral and the heavenly 7-10-2021 07:41:26 PM 2 samskaaram.com spheres of existence. -
How Trees Modify Wood Development to Cope with Drought
DOI: 10.1002/ppp3.29 REVIEW Wood and water: How trees modify wood development to cope with drought F. Daniela Rodriguez‐Zaccaro | Andrew Groover US Forest Service, Pacific Southwest Research Station; Department of Plant Societal Impact Statement Biology, University of California Davis, Drought plays a conspicuous role in forest mortality, and is expected to become more Davis, California, USA severe in future climate scenarios. Recent surges in drought-associated forest tree Correspondence mortality have been documented worldwide. For example, recent droughts in Andrew Groover, US Forest Service, Pacific Southwest Research Station; Department of California and Texas killed approximately 129 million and 300 million trees, respec- Plant Biology, University of California Davis, tively. Drought has also induced acute pine tree mortality across east-central China, Davis, CA, USA. Email: [email protected], agroover@ and across extensive areas in southwest China. Understanding the biological pro- ucdavis.edu cesses that enable trees to modify wood development to mitigate the adverse effects Funding information of drought will be crucial for the development of successful strategies for future for- USDA AFRI, Grant/Award Number: 2015- est management and conservation. 67013-22891; National Science Foundation, Grant/Award Number: 1650042; DOE Summary Office of Science, Office of Biological and Drought is a recurrent stress to forests, causing periodic forest mortality with enor- Environmental Research, Grant/Award Number: DE-SC0007183 mous economic and environmental costs. Wood is the water-conducting tissue of tree stems, and trees modify wood development to create anatomical features and hydraulic properties that can mitigate drought stress. This modification of wood de- velopment can be seen in tree rings where not only the amount of wood but also the morphology of the water-conducting cells are modified in response to environmental conditions. -
Mysticism and Mystical Experiences
1 Mysticism and Mystical Experiences The first issue is simply to identify what mysti cism is. The term derives from the Latin word “mysticus” and ultimately from the Greek “mustikos.”1 The Greek root muo“ ” means “to close or conceal” and hence “hidden.”2 The word came to mean “silent” or “secret,” i.e., doctrines and rituals that should not be revealed to the uninitiated. The adjec tive “mystical” entered the Christian lexicon in the second century when it was adapted by theolo- gians to refer, not to inexpressible experiences of God, but to the mystery of “the divine” in liturgical matters, such as the invisible God being present in sacraments and to the hidden meaning of scriptural passages, i.e., how Christ was actually being referred to in Old Testament passages ostensibly about other things. Thus, theologians spoke of mystical theology and the mystical meaning of the Bible. But at least after the third-century Egyptian theolo- gian Origen, “mystical” could also refer to a contemplative, direct appre- hension of God. The nouns “mystic” and “mysticism” were only invented in the seven teenth century when spirituality was becoming separated from general theology.3 In the modern era, mystical inter pretations of the Bible dropped away in favor of literal readings. At that time, modernity’s focus on the individual also arose. Religion began to become privatized in terms of the primacy of individuals, their beliefs, and their experiences rather than being seen in terms of rituals and institutions. “Religious experiences” also became a distinct category as scholars beginning in Germany tried, in light of science, to find a distinct experi ential element to religion.