Contributions to Physics from
Ancient India
Dr. B. N. Narahari
Achar
Professor of Physics
University of Memphis
Memphis,
TN 38152
Email: nachar@memphis.edu
Although
contributions to Mathematics and Astronomy from ancient India are
acknowledged, even if grudgingly, contributions to Physics per se are not even
mentioned in books on History of Physics. This paper will survey the
contributions regarding topics, which are generally considered to be in the
domain of Physics. We will examine concepts of space, time, motion, velocity,
momentum, action at a distance, rotation, sound etc. We will even present
typical example problems in kinematics from a popular text of the 10th century
CE. You will be surprised to find Newtonís first law of motion there. Some
people even consider the law of gravitation to have been found. Judge for
yourself.
A Critical Examination of the
Astronomical References in Mahabharata and Their Simulation by Planetarium
Software.
Dr. B. N. Narahari
Achar
Professor of Physics
University of Memphis
Memphis,
TN 38152.
Email: nachar@memphis.edu
The
importance of determining the date of the Mahabharata War for ancient Indian
chronology is too well understood to be mentioned. A number of authors have
concentrated on the references to astronomical events such as eclipses found
in the epic as a basis for determining the date of the war. However, it has
not been possible to arrive at a definite date on the basis of astronomical
references to eclipses only. The author has recently applied anew tool in the
form of Planetarium Software to determine the date by simulating the
astronomical events. It is the purpose of the paper to critically examine the
astronomical references in the epic that have been considered in the
simulations using this tool for the purpose of determining the date of the
Mahabharata War.
Human Agency in the Specter of the
Mahabharata's Kali Yuga
Dr. Aditya
Adarkar
Dep't of Classics and General Humanities
Montclair
State University, Upper Montclair, NJ 07043.
Email: adarkara@mail.montclair.edu
This
paper examines the ways that the Mahabharata's authors explore the problem of
human agency in light of explanatory systems such as karma, human initiative
(purusha-kara), pre-determination (niyati), destiny (daiva), or time (kala),
and in the context of the most decadent, the most fallen age of human
existence, the Kali Yuga. Indeed, remembering the transition to the Kali Yuga
is crucial to interpreting the post-apocalyptic mood that hangs over the epic;
just as the setting of the epic battle is embedded in a horrifying holocaust,
so the main recitation of the epic is as well. Moreover, the transition also
heralds a new relation with dharma; the social and cultural world that the
epic characters live in is on the brink of dissolution. We must keep that in
mind as we consider their actions and motives; not only must they deal with
all the ethical dilemmas of a civil war, but they must face them in light of
an impending metaphysical and moral catastrophic transformation. The
Mahabharata does not, however, relate actions which can be reduced to simple
"fatalism," "pessimism," or "tragedy;" instead, the epic suggests that in just
such a catastrophic situation, a human being can act, and act both
courageously and in accord with dharma, even in a situation in which dharma
seems inextricably contradictory. If anything, dharmic human action in the
Kali Yuga is particularly noble and courageous, for when dharma is subtle, no
human beings can ever be sure of the justice or efficacy of their actions --
and still they must act.
Tracing Vicissitudes In The
History Of Vedic Medicine
Dr. Ram Prakash Agarwal
Department of Medicine
University of Miami School of Medicine
Miami, FL 33136
No other system of medicine is as holistic as Ayurveda. Ayurveda has performed
marvelous feats in surgery and medicine, reached the zenith of glory, and
served as a mother to modern medicine. The Vedic literature suggests that the
practitioners of Ayurveda, in addition to performing fine brain surgeries and
plastic surgeries, may have performed human cloning, embryonic transplants in
surrogate mothers and artificial fertilization. Once at the zenith, the
practice of Ayurveda also reached its nadir following foreign invasion of
India. These invaders and rulers not only imposed and patronized their own
medical systems and neglected Ayurveda they destroyed original literature of
Ayurveda. Unauthorized modifications in the system and practice by our own
amateur people caused further detoriation.
Due to inherent pitfalls and limitations in allopathic system, there has been
a global surge of interest in alternative systems of medicine including
Ayurveda. For Ayurveda to be accepted at least at par with Allopathic system
it will need standardization and publication in scientific journals. This
responsibility falls on the shoulders of the Ayurvedic scholars and
practitioners. In order to do this they must gear to utilize modern scientific
methods to validate Ayurveda as a true and authentic system of medicine. A
brief history of Ayurveda and how to deal with current issues related to
Ayurveda will be discussed.
The Gita as a Guide to Social
Action for the Good of All
Dr. Satya P. Agarwal
Visiting Scholar, University of California
Berkeley CA, USA
11293 Ridermark Row
Columbia, MD 21044
410-997-7175
E-mail: ishamaya@erols.com
The basic premise of this paper is that lokasamgraha-oriented ideas of the
Gita can help solve many of the social problems that mankind faces in the
twenty-first century. This statement is not an imaginary glorification of Gita,
rather it is the conclusion drawn from case studies conducted on social
applications of Karmayoga, which (being a part of modern history) are fully
documented.
Case studies conducted by the writer of this paper devoted special attention
to the contribution of Raja Rammohun Roy, Swami Vivekananda, Lokamanya Tilak,
Sri Aurobindo, Mahatma Gandhi, and Acharya Vinoba. Pioneering work done by
these Karmayogins paved the way for looking at Gita as a guide to social
action (primarily non-governmental action) for the good of all.
What we learn from these activists is summarized under seven points:---
The problem to be solved has to be consistent with the goal of the good of
all.
Activists to have no selfish motive.
Willingness to try, by peaceful means, to bring about a change of heart in
those who caused the problem.
Willingness to make sacrifices for the cause (but not for destructive
activities).
To try to convince people repeatedly that the cause is just and so are the
means.
To have a realistic assessment of the total resources (mainly moral strength
and widespread support) that can be devoted to the cause, and to adjust the
plan of struggle accordingly, if necessary.
To be prepared for continuing the struggle as long as necessary, without
losing heart (i.e. maintaining faith in the efficacy of peaceful means).
Mahabharataís Message as a Guide to the Long-term
Goal of a Terror-free Society
Dr. Satya P. Agarwal
Visiting Scholar, University of California
Berkeley CA, USA
11293 Ridermark Row
Columbia, MD 21044
410-997-7175
E-mail: ishamaya@erols.com
This paper views the terrorist attacks on democratic societies as creating a
Mahabharata-like situation in the world and suggests using Mahabharataís
message as a guide to the long-term goal of a terror-free society. Is it a
mere coincidence that Shakuni, the wicked gambler of Mahabharata was from
Gandhar, and the terrorizing Talibans of the twenty-first century operated
from Kandahar? Be that as it may, the cruel behavior of the Talibans against
women reminded us of the inhuman treatment of Draupadi at the hands of the
Kauravas.
Mahabharata has narrated that, after the Kauravas had perished on the
battlefield, Yudhisthira repented and had to be consoled by wise persons. The
message to us is that military defeat of the terrorists is only a partial
solution to the problem. The long-term goal of a terror-free society calls for
improving the education system of enmity-breeding countries, and for freeing
people from the stranglehold of religious fanaticism.
Lord Krishna broadened the vision of the Pandavas who then travelled to Magadh
and put an end to the tyranny of Jarasandha. The message to todayís leaders is
that terrorists operating against countries like India should not be ignored,
i.e. the struggle against terrorism has to be truly universal.
Lord Krishna condemned not only the Kauravas but also the misdeed (viz.
gambling) of the Pandavas. The message to those who are fighting against evil
is :ìMaintain good conductî. Mahabharata declares ìsarvabhutahitah sadhuhî,
i.e. a good person works for the good of all. Only such souls can bring about
a terror-free society.
Ramayana in Southeast Asia
Paper
Newal K.
Agnihotri
Email: newal@goinfo.com
The paper will
focus on Ramayana's origin in India followed by its immigration to Southeast
Asia. The paper will include a brief description of the different forms of
Ramayana and will identify the literary, architectural and performing arts
aspects of Ramayana in Thailand, Indonesia and Myanmar.
The paper will also
describe Ramayana-related activities by Southeast Asian communities in the
United States, including performances and conferences.
The presentation
will include a 12-minute audiovisual presentation (video) depicting the
architectural and performing arts aspects of Ramayana in Thailand, Indonesia
and Myanmar.
The Impact of Mahabharata on
JainñKrishnañKatha Literature.
Dr. Y. N.
Sharma ìArunî, D. Litt.
Former Principal & Head of Hindi
Deptt
Upadhi College, PILIBHIT (U. P.) INDIA.
74/3, New Nehru
Nagar, ROORKEE ñ 247 667, INDIA
Email : ynsarun@hotmail.com / sharma_shailendra@hotmail.com
In
India, we have two great epics of the world, one is ëRamayanaí by Adimahakavi
Valmiki and the other is ëMahabharataí by Mahakavi Ved Vyas. The Mahabharata
is the largest epic poem of the world, which contains at present, one lac
shloka in it. This is called ëthe oldest History of Mankind in the
worldí.
The Mahabharata is supposed to be the main source of the story
of Krishna in later stages throughout India and the world. Besides,
ëMahabharataí, the tradition of KrishnañKathañLitrature goes a long way in
India and the tradition has been honoured and accepted wholeñhertedly by the
poets in Sanskrit, Prakrit, Apbhramsa and Hindi, alongwith all the modern
languages in India. The tradition of KrishnañKatha is as old as 3500 years
back i.e. from the Vedic age, beginning with Rig Veda, but flourishing from
the oldest epic ñ ìMahabharataî.
Whatever ethical, social or cultural
differences were there, the JAIN POETS have accepted both RamañKatha and
KrishnañKatha with a sense of deep devotion and very truly made them source of
Jain Philosophy, Religion, Society, Politics and Arts in their
times.
We have a very rich tradition of KrishnañKatha in
JainñLitrature, but unfortunately, very few books are available today,
because, the old manuscripts could not be preserved, when the invaders invaded
India, destroying the vast treasure of Jain-Literature.
The oldest
known epic, named as ì HARI VANSHA PURANAî, by Mahakavi JINSEN in 841 Vikrami
i.e. 784 A. D. Jain Poets wrote epic poems regarding Krishna in Sanskrit,
Prakrit and Apbhramsa languages, which were very popular.
It is worth
notable here that the Jain-poets though accepted the ëKrishna-Kathaí from the
ëMahabharataí and other ëPuranasí; made very vital and important changes in
the traditional story and also in the character, to suit them
accordingly.
The ëAdi Mahakavi of Apbharmsaí and Jain-tradition of
Krishna Katha-Literature is Swayambhu Dev, a moderate poet, who wrote an epic
poem ìRithanemi Chariu.î The Hero, no doubt, is Lord Krishna, but, the
Jain-poets regard Lord Krishna to be the younger brother of Teerthankara
Arishtanemi; the 22nd Teerthankara of Jains. Thus, the Jain-tradition of
Krishna-Katha-Literature has been totally different from that of the
Hindu-tradition of Mahabharata by Ved Vyas.
My proposed research paper
would explain the impact of ëMahabharataí on the rich, but very different
tradition of Jain-poets, who wrote epic poems based on the story of Krishna in
Sanskrit, Prakrit
and Apbhramsa to save and flourish the ëMahabharat
traditioní in India.
A Study of Vedic Women
Anil Kumar Bajpai
Jabalpur
G.M., Nav
Bharat
Near Bus Stand, Jabalpur
MP, India
The root of word ì Veda
î is ì Vid î meaning ëto knowí. Thatís why the term Veda is signified as
ìKnowledgeî. No pre history is recorded about Vedas. Shruti and Smriti are the
only known sources of Vedas. These Vedas are the origin of Hindu Culture- the
root of Civilization.
Vedic women are called Goddesses. Perheps the
existence of women was felt in the term of Goddess. Prithavi is the first
Goddess who was worshipped by sages : -
Syena Prithiwi BhavaNishara
Niveshina Yachcha Sapratha .
Women is known as one who bears the new
generation in her womb. So Prithiwi the earth bears the whole nature, so she
was worshipped first. Even now in every Puja, Prithiwi Puja is first
performed. Aditi is known as mother of twelve suns, came second Goddess in
Rigved .
Usha is the Goddess of dawn. She is the giver of light, therefore
she is prayed for light in life. Like Usha means the Dawn, Nisha means night ñ
the darkness . This indicated that if there is Usha [ Light ] there is Nisha [
Darkness ] also , this is the KALCHAKRA [ Natureís Circle ] .
Good and evil
are the two wheels of Nature. If there is Aditi the symbol of goodness , there
is Diti, the symbol of evil . In every mythology of the world there are women
demons.
The paper presents from Vedas, the women characters that are
playing an important role to build society .
The Art of Diplomacy - A
Comparative study of Ancient Indian Literature with the Modern Management
Science with Examples
Dr. V. Raja
Bandaru
43 Church Lane, East Brunswick
NJ
08816-2504
E-mail: trinity012@att.net
The
part played by Negotiators and Envoys (Duta) in effectively communicating to
diffusing & and resolving critical disputes is well recognized not only in
the modern times but is well documented in the Ancient Indian Literature.
Modern management literature has an abundant source of material on this topic.
There are schools and research centers devoted to this subject all over the
Globe. Every Nation has a Department of Foreign Affairs or Department of
State, with Foreign Service specialist for various subjects.
The paper
has two main purposes:
1. To summarize the art, theory and the rules of
diplomacy; the role, functions, limitations and responsibilities of an Envoy
or (Data) as outlined in the ancient Indian literature; and compare the same
with theory outlined in the modern management literature.
2. Once the
theory is established, demonstrate with documented examples how the theory was
practiced in the Classical period and compare with sample examples form the
recent times
The following is a brief summary of the various sections
in the paper.
The theory and the Art of Diplomacy including the topics
such as Protocol of Negotiation; the level and Status of the Ambassador;
Mandate for the Envoy; Types and Classification of Ambassadors or Envoys; Four
Tactics (Upaya/ Purushardha) of Negotiation; Primary & Secondary Functions
of Envoy, and Selection & Training of Envoys are discussed
here
Rules of the Game of Diplomacy as outlined in the classical
literature (Dharmasastras, Manu Smiriti, Artha Sastra, Tirukkural and Vemana)
and the modern management science is compared in this section.
This
section explores, with examples, how the rules are applied in various cases
both in the classical period and recent times. Examples of Ambassadors from
Classical Indian Literature such as Mahabharata (Vidura, Dhrupadaís Priest,
Samjaya, Krsna and Uluku ñ the last envoy from Dhartrarastras before the start
of the war) and Ramayana (Hanuman ñ the envoy of Rama to search for Sita
Sundara Kanda, Angada ñ the envoy of Rama to Ravana in Yudha Kanda). Some of
the Ambassadors from the recent times are reviewed and compared tot he
classical envoys.
In section we have take opportunity to compare the
theory and practice from the two periods and try to draw the commonalities and
differences between the two periods.
The BhagavadGita: A Vision For
Emerging Mutlicultural Global Religion
Swami Bodhananda
Sambodh Foundation,
K-11
Kailash Colony, New Delhi 110 048
Email: swami_bodhananda@sambodh.com
Web
sites: http://www.sambodh.com/and http://www.sambodh.org/
We
cannot live without religion. Religion constitutes a set of beliefs, rituals
and personal disciplines that help us anchor and organize our lives in an ever
changing and chaotic world. The enlightenment ideals of rationality and
pragmatism were found wanting in addressing the deep ethical and spiritual
needs of humankind. As the world becomes one village and a melting pot
community of people with different cultural, religious, linguistic and
economic backgrounds, the one-dimensional, monocultural and exclusivistic
religions are seen unequipped intellectually and experientially to guide and
inspire the global community. Although science, technology and a humanistic
worldview have liberated reason from old paradigms and have brought
unprecedented prosperity, they do not provide meaning and purpose to a
bewildered humanity. Today an average educated person wants to benefit from
all wisdom traditions of the world. He/ She also wants to design a faith and
value system that will help him/her to live in peace and harmony with
dissimilar systems while pursuing his/her lifeís goals.
The following
are the issues that the future religion will have to address:
i.
Dialogue among major world religions in a spirit of tolerance of dissimilar
cultures and coexistence of diverse faiths,
ii. Importance of clean
environment and bio-diversity for human survival.
iii. The role of
science and technology in reducing world poverty.
iv. Freedom of women
and gender equality.
v. Individual child as an autonomous source of
values. An education system that instead of imposing values inspires the child
to unfold latent potentialities.
vi. The emergence of secular,
democratic, civil societies with a global market economy organizing human
choices.
vii. Defining and integrating intangible and non-quantifiable
values like ethical principles and spiritual fulfillment into the daily
interactive life of the individual.
The Bhagavad Gita provides valuable
insights in all these areas of concern. The Gita was taught in a battlefield
to a sensitive, successful, highly competent leader who was caught up in the
intractable web of ethical and spiritual issues while fighting evil and
injustice. The Gita addresses humanity at large and is non-denominational. The
Gita does not demand blind faith from devotees. At the end of the teaching
what Bhagavan Krishna advices Arjuna is to think for himself and act as per
his conscience.
My lecture will focus on the Gitaís eternal teaching
and its relevance to the contemporary issues that are of concern to the global
society. The attempt is to help the emergence of a Multicultural Global
Religion based on tolerance and respect for diversity.
The immortal and all pervading
message of the Vedas
Naresh C.
Beohar
#24 Bharat Society, Nagpur Road
Jabalpur-1, MP
INDIA. 91-0761-423854
The Vedas are the oldest scriptures
that have been serving as continuous wisdom guides not only to Hindus but the
to the entire world and of the entire mankind. The Vedas indulge us in
queries- Who are we? What is the purpose of our life? Does there exist nothing
after our physical elimination? The message of the Vedas is that there exist
in us an immortal, eternal and imperishable being which is the same as the
immortal and eternal being that pervades the entire universe by knowing which
we transcend all death and sorrow so that we are unmoved by the events painful
and pleasant. The Vedas tell us that there is nothing absolutely stable or
static, the entire universe is a system of ceaseless movements and
transformations, even there is life in the inert objects, despite this
continuous process of movement there is something within us that does not
change or move which is a timeless Being or in the Vedic description it is
known as Atman. Our ideas keep on moving but still we are aware all the time
that today we are what we were in yesterday or much earlier than that. We
cannot locate Atman at an exact spot yet it is everywhere in our self.
At
some point of time this universe came into existence just as surely at some
point of time in future this universe will end only for another to emerge. But
the Atman or Brahma will pervade all change.We conduct our externals primarily
through our sense-powers or indriyas that can further be sub divided into
jnanendriya and karmendriya. The sense-powers are the powers of hearing, the
power of sensing the temperature, the power of seeing, the power of tasting
and the power of smelling.
The living have the vitality and Pran, the non
living do not have this vitality or pran and thus the two are distinguished
form each other. Vitality or pran is synonymous with life which is manifest in
the process of breathing in and breathing out.
The Vedas preach the
doctrine of the reincarnation of the soul, the body is produced at birth and
it is extinguished at death, but the soul associated with a particular body
comes into the existence long before the body came into physical shape, the
soul is born and dies again and again until the soul releases itself from the
fetters of the body or moksha is attained.
How can this moksha be attained
or how can we release our soul from the fetters of our bodies? By performing
yogic kriyas---when we are able to learn by means of the yogic kriyas to
remove unconscious desire for an interest in the body we can die at will just
as the body can be kept alive as long as we desire.
The Vedas teach us the
supreme philosophy of karma yoga or karma yogis, i.e. the practice of doing
our duties without selfish motives is called karma yoga, selfishness is the
most serious cause of all unhappiness and this distacle can be removed with
the help of yogic kriyas.
The Vedas exhort us to lead a life of highest
level of morality. Let us try to make righteousness a habit and no longer a
virtue in so far as it is no more a deliberate effort. The Vedic message
crosses all barriers, it is meant for the betterment of any human-person where
ever he may be-whoever he may be, it has no religion except the religion of
human emancipation, it has no colour or creed or caste except those of
mankind, it is timeless-it has come down to us since time immemorial and it
will go on till the Day of Judgement. Charles Darwin preached the doctrine of
self preservation or the theory of survival of the fittest, Sigmund Freud
preached that sexual activity is the most dominating impulse in human
behaviour, Karl Marx preached that we are dominated by the economical factors.
They are fragmented doctrines, none of hem can claim to teach one complete
truth. However, if there is one philosophy that can teach one complete truth
then it is the message of the Vedas.
On Indian Philosophy In Nineteenth Century American
Literature: With Special Reference To Emerson, Thoreau And Walt Whitman
Dr. Naval Bhabhra
3/76-III, Meershah Ali Colony
Ajmer - 305001, India
: 0145-423171
E-mail: navalbhabhra@yahoo.com
The whole of America in mid nineteenth century was charged with an animated
zest of harnessing the maiden natural and physical resources that the new
wonderland had offered to its new inhabitants. The process of this enthused
outward settling could not have been complete without an inspired quest of the
inner self and the soul. This search of spiritual truth inclined some creative
writers like Emerson to Indian Scriptures. Emerson, doubtlessly was the
founder of American transcendentalism. He too was the first American writer
who by his wide and deep leaving of Indian scriptures like Vedas, Manusmriti,
Puranas, Bhagvad Gita and Kathopnishad etc. illustrated impact of Indian
Philosophy in American literature. Emerson was so much enlighten with Indian
Philosophy that he persuaded and helped his contemporary writer Thoreau for
getting in touch with the Hindu scriptures. He was also the source of
inspiration to Walt Whitman--The poet of America--for the creative use of
Vedantic philosophy in exalting poetic verses.
The paper discusses writings, compositions and thoughts of Emerson, Thoreau
and Walt Whitman that show deep appreciation, influence, and a true
presentation of Hindu Philosophy. They have used many terms used in Indian
philosophy and spiritual literature directly in their poems and essays.
Invention of Farming in India
O. P. Bhama
1051, Sector-1
Rohtak-124001
Haryana, India
Email : bhamaop@rediffmail.com
India is the country where like all other sciences, the invention of
agriculture with all its means and methods was also made first in the world.
According to Indian historical traditions, the transition from pastoral
economy to agricultural economy took place first the beginning of the
Vaivasvata Mnavantara. Prithu, the son of Vena, after whose name the earth is
known as Prithivi, was the first king in the world who took the initiative to
enter into agricultural economy by allowing the invention of farming. He also
prepared the earth for Farming. The earth was made cultivable by way of
cleaning and leveling, etc. This process was known as Gomedha Yajna. Go in
physical sense, means planet earth and medha means purification or
preparedness for farming. The Vedic word Gomedha has also percolated in Zend
Avesta, which, according to Dr. Martin, also means as agriculture.
The first word appeared in the Veda for the tilted land is ëajraí which later
corrupted into European languages as agro. The term ëKrishií was first used in
the Veda in the sense of Agriculture. The system of ancient Indian Farming
consists in :
- The selection of Farming Land
- Fertility test of Farming land
- Fertility treatment of Farming land
- Treatment of seeds before growing in the farm
- Use of herbal fertilizers to enhance the growth of crops
- Proper use of herbal insecticides and pesticides to treat the crops of their pests and other diseases
- Lastly the invention of Farming Astronomy to predict the prospects of summer
and autumnal crops on the basis of Sunís entry into Scorpio and Taurus
respectively.
The present paper discusses in detail all the techniques of Farming invented in India in ancient Vedic times.
On Indian Mathematics from Ancient
to S. Ramanujan
Professor Mahesh C.
Bhandari
Department of Mathematics
IIT Kanpur 208
016
India.
Email: mcb@iitk.ac.in
It is an expository paper high lighting the work of
our ancestors. It aims at highlighting the contributions of Indians in
Mathematics right from the Vedic times upto Srinivasa Ramanujam of the present
century. The focus will be mainly on the Sulava Sutras, Vedanga Jyotisa,
AryabhataI, Bhaskara I , Varahamihira, Brahamagupta, famous Jain mathematician
Mahaviracarya, BhaskaracaryaII, Ganesha Davajna etc. The paper will also
highlight the some weak points of existing books on History of Mathematics
regarding credit to Indian Mathematicians for their
works.
Yoga - Indiaís Contribution and influences in the World
G. Veda Bhaskaram
Patanjali Yoga Kendra, Plot No. 6, Sector - 11, M.V.P.Colony,
Visakhapatnam - 530 017
0891-532327 Æ
0891-711844 (O)
E-mail:
gbveda1@rediffmail.com
Charuhas3@satyam.net.in
Yoga is the science of right living and, as such, is intended to be
incorporated in daily life. It works on all aspects of the person: the
physical, vital, mental, emotional, psychic and spiritual. On a more practical
level, yoga is a means of balancing and harmonising the body, mind and
emotions. This is done through the practice of asana, pranayama, mudra, bandha,
shatkarma and meditation, and must be achieved before union can take place
with the higher reality.
The paper explains how yoga aims at different levels: At the physical level in
bringing the different bodily functions into perfect coordination so that they
work for the good of the whole body. At mental and emotional levels yoga
present a proven method for coping with phobias and neuroses as a result of
the stresses and interactions of everyday living. Through the practices of
yoga, awareness develops of the interrelation between the emotional, mental
and physical levels, and how a disturbance in any one of these affects the
others. Gradually, this awareness leads to an understanding of the more subtle
areas of existence.
There are many branches of yoga : raja, hatha, jnana, karma, bhakti, mantra,
kundalini and laya, to name but a few, and many texts explain them in detail.
Each individual needs to find those yogas most suited to his/her particular
personality and need. In the last half of this century, hatha yoga has become
the most well known and widely practiced of the systems. However, the concept
of what constitutes yoga is broadening as more people take it up, and this
knowledge is spreading. In the ancient texts, hatha yoga consists of the
shatkarmas, cleansing practices, only. Today, however, hatha yoga commonly
embraces the practices of asana, pranayama, mudra and bandha as well.
Today a spiritual heritage is being reclaimed of which yoga is very much a
part. While yogaís central theme remains the highest goal of the spiritual
path, yogic practices give direct and tangible benefits to everyone regardless
of their spiritual aims.
Dharmakshetre,
Kurukshetre
Dr. Krishna
Bhatta
44 Main St., Skowhegan
ME 04976
Email: Krishna@egita.org
Dharma is
a word with composite meaning and it depends on what context it is used in.
Righteousness is often used to translate Dharma. It might be used to represent
the value-system of existence. Terrorism is a source of deterioration of
Dharma. Whenever freedom and liberty are lost, fear dominates and people are
suspicious of each other, Dharma is on the down slope. According to Krishna
Dharma needs to be upheld and maintained. Gita's path on this is unattached
action (karmyoga). What action is appropriate is determined by intellect
(buddhi yoga) and what bhava (state of being) is appropriately addressed by
eternity (jnana yoga).
The paper will explore the concepts of yoga,
dharma and how it relates to maya.
Gita on the ëPathway of
Desires
Dr. Krishna Bhatta
44 Main St., Skowhegan
ME 04976, USA
207-474-8337
Email: Krishna@egita.org
Gita goes to the very roots in analyzing any issue. There we find a path for
enlightenment and a path leading to destruction. Where these begin. In this
paper, we take pathway of desires. Krishna is telling us the science of desire
pathway, not giving its does and doníts.
In sloka 62-63 of Chapter 2, Krishna describes a pathway that leads us on the
slippery slope. It is not random. There is a system. There is a certain chain
of events that are triggered. It starts with a simple thought that results in
a chain of thoughts and actions. It appears very benign, ëDhyayato
vishayanpunsho, sangasteshupajayateí:Thinking about a subject. produces
attachment to the subject.
All the same, the desire is getting more intense. The simple thought of the
subject (vishaya) brought closeness; closeness lead to attachment. There is a
relationship and there is movement. Energy is flowing. Now a lust, a longing,
a want is generated. The desire to get there is now intense. My whole being is
disturbed. There is no problem with the flow if I am able to get there.
This should be understood. If I am living under the kalpavriksha (a tree that
fulfills all desires), there will be no vices. Anger will not arise. Energy is
flowing and there is no blockage. If all my wishes are fulfilled, there is no
problem. The real world is not like that. Thoughts arise. Energy is imparted
to that thought. Closeness and attachment develops. The journey continues. I
want to get there. There is an obstruction to the flow of energy. Suddenly,
there comes a blockage and I am unable to find a solution. Anger arises.
Anger is the result of obstruction of the flow of the energy that has been
imparted to the desire. This is the pathway. It is so significant to
understand this pathway. Once a seeker understands the normal flow pattern, he
or she can then master the technique of not falling in to the traps. Awareness
to the thought, awareness to the flow and awareness to the anger arising
inside can have remedial effects. And all this can be helpful in the journey
to the center.
We shall explore this pathway and also the alternate pathway that leads
through clarity and decisiveness to the ultimate.
The Contribution of Vedic
Palmistry in the Practice of Ayurveda
Ghanshyam S. Birla.
The Palmistry Center
351 Victoria Ave
Westmount, Qc
Canada H3Z 2N1
E-mail: mail@lacdumouchel.com
Ayurveda has a holistic approach in diagnosing an individual on all levels of
body, mind and soul. In addition to considering the 5 elements, (earth, water,
fire, air and ether) and the 3 gunas or doshas (kapha, pitta and vata), it
recognizes that cause and effect is not limited to the physical body alone,
and that there is an interconnectedness that must be addressed on all levels
of the individual. All factors must be taken into account.
Vedic Palmistry: Palmistry was developed as a method through which the degree
of integration among the aspects of body, mind and soul of an individual could
be determined by examining the markings on the hand. In this lecture, we will
examine all areas of the hand which relate to an integration of body, mind and
spirit.
The Mounts, Major and Minor Lines: The interplay of the three levels of
awareness can be seen through the relationship of the mounts, the major lines
and the minor lines to one another. In this dynamic, the mounts represent
sattwa, the soul or super conscious, which is the foundation of our being. The
minor lines represent tamas, the ego or conscious mind. The subconscious,
represented by the major lines, enables us to understand the language of the
super conscious (soul). These lines represent rajas. It is important to
consider each of these aspects of the palm in relation to each other, and not
as isolated phenomena.
The Major Lines: There are three principal lines in the hand. In Hindu
terminology they are known as: jeevan rekha (life line); mastak rekha (head
line) and hradaya rekha (heart line).The heart line shows how we respond
emotionally. The head line indicates our ability to make decisions based on
reason. The life line reflects the quality of our physical life. The basic
human constituents of body, mind and emotion provide the means for us to
interact with our social environment. Our subconscious, indicated by the major
lines, links our conscious waking state to that of our super conscious, the
soul.
The Trinity of Sattwa, Rajas and Tamas Reflected in the three Major Lines.
We can observe the trinity of sattwa, rajas and tamas (soul, mind, body
trinity) in the three
major lines. The heart line is sattwic, the headline is rajasic and the
lifeline is tamasic.
Each of the major lines can reveal unity or disharmony in the guna it
represents.
The Minor Lines: Our Conscious Self- In addition to the three major lines,
there are many other lines and signs of significance. Three of the most
important minor lines in the hand are the destiny line, the Sun line and the
Mercury line. In Hindi they are known as Karma Rekha, Surya Rekha and Buddh
Rekha. The minor lines reflect our conscious awareness. They indicate how
connected we are to our deepest soul nature or how distracted we are by the
changing environment around us. These lines indicate how we experience life on
a conscious level.
Our thoughts and attitudes, as well as the behavior that we exhibit are
reflected through the minor lines.
In this paper, we will look at the minor lines of destiny, Sun, Mercury and
the Girdle of
Venus. Time allowing, we will explore the tridoshas and their corresponding
elements as
seen in the hand. In addition we will examine case histories indicating
specific problems,
remedial suggestions, and how issues were resolved.
Towards an Adhesive
Pluralism
Dr. Timothy C.
Cahill
Assistant Professor
Religious Studies
Department
Loyola University
New Orleans LA 70118
The
paper will argue that pluralism cannot be closely associated with any of
India's Vedantic traditions, nor with any social categories connected with
terms such as varna, jati and the like. A brief survey of some historical
interreligious confrontations will present some challenges to the notion that
pluralism has been the norm in South Asian religious traditions. The scholarly
formulation of 'sanskritization' will be explored to see if this concept can
be made central to understanding how dialogue has been successful first within
Hindu traditions. Does such a concept have potential for fostering dialogue
between Hinduism and other religions of India today?
Historical
examples of dialogue and debate between and among Buddhist and Hindu exponents
illustrate sharp divergencies on central issues, for example karma, rebirth
and notions of 'self'. These points of debate nevertheless have opened up
possibilities for mutual understanding and the further clarification of ideas.
I question whether these intellectual exchanges were formative in what may
have been a genuine pluralism of South Asia's past. The fact that such voices
were contextualized within larger literary traditions has been the focus of
some recent research which the paper briefly surveys. I will conclude with a
suggestion that a common sensitivity to literary models has provided South
Asians of vary diverse backgrounds a realm in which sharing has been possible,
and often fruitful.
Mahabharata - Its Influence in
the World
Dr. Krishna Charaborty
106, Central Govt. Flat
Belvedere, Kolkata - 700 027
This whole world is a battle field like Kuruksetra. People like Kauravas and a
few like Pandavas are fighting till this day in this world. People like
Kauravas are fighting to establish egoism and selfishness as well as people
like Pandavas are fighting to establish ërighteousnessí or Dharam. Egoism or
selfishness is Adharma or wrong. It is wrong because all crimes originated
from egoism. Man becomes criminal on account of his selfishness or egoism. The
root reason of all struggle for which mental peace is lost, is Egoism. Hence
struggle between Dharam and Adharma - between right and wrong - between good
and evil is the eternal struggle which happened in the Mahabharata between
Kauravas and Pandavas.
In order to maintain peace of mind and peace of world, the main thing which is
essential is, ëTyagaí or sacrifice. ìTyagacchanti manantaramî (Bhagavadgita
Chap. XII S1.No.12). What is to be sacrificed? The egoness or ëAham Buddhií.
How it is possible? It would be possible if work were done without any self
expectation, only for the benefit of people and for the benefit of the Society
or world. So Lord Krishna advises ë Karmanyevadhikaraste ma phalesu kadacanaí,
Chap. II, S1. 47), work should be done without any expectation. Expectation
causes pain, so work should be done for the benefit of the people and for the
benefit of the society without any expectation. This advice of the Lord is
applicable not only to Arjuna but to also all of the world.
Vedic Studies in Relation to
Medical Science
Dr. Krishna
Chakraborty
106, Central Govt. Flat
Bevedere
Kolkatta ñ
700027
India.
479-1381
Vedas have a vast variety of knowledge for the humanity.
Reference of topics that fall under Medical Science are available in the
Vedas.
The paper starts with the Rgvedic and Atharva-Vedic definitions
of a physician. We discuss four kinds of therapies listed in Atharva-veda, and
provide original references from Atharva-veda that give ways to treat several
diseases, like tuberculosis, piles, eye diseases, fever & cough,
hereditary diseases, impotency, bone diseases & wounds, rheumatic
ailments, burns, leprosy, jaundice, heart diseases and cancer, etc. The paper
also presents the Hydrotherapy as outlined in Rgveda.
The paper thus
provides several clues to the modern physician for further investigations and
research in an effort to alleviate human sufferings.
Vedic Studies in Relation to Medical Science
Dr. Krishna
Chakraborty
106, Central Govt. Flat
Bevedere
Kolkatta ñ
700027
India.
479-1381
Vedas have a vast variety of knowledge for the humanity. reference of topics
that fall under Medical Science are available in the Vedas.
The paper stars with the Rigv-edic and Atharva-vedic definitions of a
physician. We will discuss our kind of therapies listed in Atharva-veda and
provide original references from Atharva-veda that gives ways to treat several
diseases like tuberculosis, piles, eye diseases, fever & cough, hereditary
diseases, impotency, and bone diseases & wounds, rheumatic ailments, burns,
leprosy, jaundice, heart diseases and cancer etc. The paper will also present
the hydrotherapy as outlined in Rig-Veda.
The paper will provide several clues to the modern Physician to further
investigate and research in an effort to alleviate human sufferings.
Krishna in the Mahābhārata
Sandhya Chatterjee Chakrabarti
Clinical consultant, TRY-Family Partnership Program
2407 Willow Dr., Export, PA 15632
E-mail: chakrsc@alltel.net
Among the most well known figure in Indian tradition is Krishna the friend of
the Pandavas whose recitation of the Bhagavadgītā on the Kurukshetra
battlefield places the epic Mahābhārata in the exalted status along with the
Rigveda. Questions concerning his origin and identity are more pronounced in
connection of Krishna-Vrsni than other characters in the Mahābhārata. His
words and activities that are incongruous further reinforce the uncertainty of
his origin. Just before the war he persuaded Arjuna the dejected Pandava with
Bhagavadgītā to fight the enemies by advocating dharma as solutions to his
psyche torment and anguish. His words are sublime and profound like a
philosopher sage, whereas during the war for instance acting as Arjuna's
charioteer, a noncombatant, Krishna does not hesitate to advise the Pandavas
to overpower the mighty Kaurava warriors by guile. In the scholarly context
such a diversity in a personality has led some to view that Krishna the friend
of the Pandavas and Krishna the philosopher are concerned with different
cycles of legends with the same name in the Mahābhārata.
The aim of this paper is to show that the Mahābhārata amplifies Krishna-Vrsni's
personality while the Bhagavadgītā amplifies his philosophy of life. He
consumed life but life could not consume him-he was a walking yogi. This is
achieved by two objectives: (A) by establishing his historicity, (B) by giving
a profile of him as a statesman par excellent, with the aim to show that his
words and actions reflect human character and thus there is really no such
contradiction as to justify the theory of two or more Krishnas.
Scientific Analysis of Correlation between Natural Factors
and Indic Festivals as well as Festivals Around the Globe
Dr. Kalyan Chakravarthi, Dr. Avijit Gangopadhyay and Dr. Bal Ram Singh
Center for Indic Studies
University of Massachusetts Dartmouth
Dartmouth, MA
02747
Annual festivals are part of numerous cultures throughout the world. The
occurrence of the festivals in a given culture varies with the type of
calendar followed in that tradition. While some of the American holidays are
celebrated based on the Gregorian calendar, many other traditions, including
Indian traditions follow lunar calendar. Since traditions are long-lasting by
definition, and are associated with cycle in the natural conditions (weather,
crop, etc.), we decided to analyze several natural parameters (temperature,
day length, moon light length, etc.) examine a correlation between annual
festivals) and natural factors.
Mean temperatures of the past 10 years for Holi (Hindu), Diwali (Hindu),
Muharram (Muslim), and Rosh Hashanah (Jewish) were recorded, along with
daylight time and moonlinght time. Variations calculated as standard
deviations in mean values of temperature were divided by the standard
deviations observed for the mean values of the daylight times. The ratio of
variation in temperature per variation in the daylight time (VTPVDT ratio).
This ratio was used as a parameter to compare different festivals.
Results suggest significant correlation between selective natural parameters
and annual festivals of those civilizations whose calendars are based on
lunar. There is a significant constancy between the day of the festival and
the moonlight time, and there is a common observance of very low VTPVDT ratio
for three different cultural festivals, showing a commonality of a physical
parameters.
The New Value System In The
Mahabharata: Bhishma And Sri Krishna
Dr.
Sitansu Sekhar Chakravarti
University of
Toronto
Canada
Email: sitansuc@yahoo.ca
The
Mahabharata is a story of two stalwarts, Bhishma and Sri Krishna; the former
is the last proponent of the old value system, the latter the architect of the
new. Both value systems agree to a point in that they share duty to the human
kind as obligatory to all. The difference is regarding how far the obligation
is perceived to be extending. In the traditional value system duty to the
humankind is resolved in terms of taking care of the guest. Sri Krishna goes
even further. He considers himself indebted to Draupadi for having failed to
stop her plight of attempted disrobing in court, whereas this is not perceived
as falling within the domain of duties by Bhishma. Sri Krishna wants to build
a politically strong India, after Jarasandha is killed, so there is the
required kind of infrastructure laid toward prosperity of the people leading
to the spiritual goal. He considers helping others on the basis of oneís
capabilities as oneís duty. Karma yoga fits into this context. It is not
deotological (i.e., without regard for consequences), contrary to the claim of
Amartya Sen in his recent writings, but is goal oriented. Taking a cue from
Sri Aurobindo, the other face of Truth, is the goal. This involves an ethics
of benefit to all, not necessarily of those only belonging to oneís kingdom,
geared to spirituality. Bhishma, his abilities notwithstanding, has all the
respect for Sri Krishna, although he does not become the vehicle for the
latter in his attempt at translating the new value system into practice. To
Bhishma, truth in the literal sense, i.e., satya, is of the utmost importance,
other ethical considerations seem to be buried behind it, so much so that even
his kula that he is so keen to protect, is in jeopardy. Sri Krishna puts more
emphasis on the other face of Truth, and does not hesitate to flout the
literal truth for its sake when the greater goal is involved. Paddharma takes
a new dimension here. The goal certainly is never his own selfish end. Karma
yoga is the gift of Sri Krishna to the world in this perspective. It takes
into consideration the other in the most intimate way, and is dynamic in
respect of the ethics involved. In spite of the greatness of Bhishma, his
rigidity is in sharp contrast with the dynamic role that Sri Krishna plays.
Further continuity in the tradition laid down by Sri Krishna had to wait until
Swami Vivekananda came to the scene, extending the concept of Karma Yoga to
that of worship of God in and through service to all.
Amartya Sen On The
Gita
Dr. Sitansu Sekhar
Chakravarti
University of Toronto
Canada.
Email: sitansuc@yahoo.ca
In his
article in The Journal of philosophy, September 2000, Amartya Sen has made it
known to his readers his philosophical disapproval of Sri Krishnaís advice in
the Gita to Arjuna, vis-a-vis Arjunaís stand regarding not to fight and kill
people for whom he has affection. Sen questions the high deontology of Sri
Krishna in so far as he urges Arjuna not to waver from his obligations (no
matter what results from that), i.e., irrespective of his evaluation of the
consequences. Sen intends to take the other side that of Arjuna, for one must
take responsibility for consequences of oneís actions and choices, a position
fitting well into the authorís broad consequentialism advocated in the paper,
and is seen as absent in Sri Krishnaís stand.
I would contest the
readings indicated of the points of view of Sri Krishna and Arjuna by Sen.
Sri
Krishnaís position is certainly not deontological, although he
advises Arjuna to stick to his duty. Arjuna, the friend of Sri Krishna, has
had a psychological setback, and needs counsel. Fighting the war is not a
deontologically foregone conclusion for the latter who, out of
consequentialistic considerations, had tried hard to avoid it. However, when
Arjuna has come to fight, a situation arrived at by long deliberations and
diplomatic moves, and finds himself in a state of stupor, the friend urges on
him to get back to his own self, so the latter can grow ethically and
spiritually from the position of his swadharma (the specific constitution of
the agent). This indeed is consequentialistic consideration. Sri Krishna does
not think that it is the duty even for all Ksatriyas to fight, for after
having reached the highest state, one is not bound by the constraint of duty
(Gita, 3/17). However, since Arjuna has not reached the state yet, he must not
give in to tamas, and thereby block the passage of his future growth. What Sri
Krishna says to Arjuna is not a dictate, but friendly advice that the latter
is supposed to ponder over, evaluate, and accept in an authentic way, as he
thinks proper (Gita, 18/63), thus taking responsibility for his own action, as
Senís broad consequentialism will have it. The position here is indeed very
different from the paradigm of deontology that Kant upholds.
Karma Yoga
does not preclude consequential considerations per se, in that there is room
for planning for a course of action in it to follow. If Sri Krishna is
advising Arjuna to be insensitive to consequential considerations in the war
he is encouraging the latter to be involved in, it may not be possible for the
latter to heed the words of the friend to take part in the fight without at
the same time going back on those very words in not following the
consequential strategies that fighting necessarily involves. The only
consequentialistic parameter that Karma Yoga needs one to rise above is
attachment manifest in intense joy of achievement, or grief for loss. A
minimum mastery of the attitude of detachment in life, from the pleasures of
the senses, for all practical purposes, which lead to joy in achievement, and
frustration in failure, is a must for all action to follow, including the ones
pertaining to welfare economics. Sri Krishna_s exhortations to Arjuna, on
proper analysis, can be accommodated in the _broad consequentialism_ that Sen
advocates, with the important proviso that the precondition for any action
considered a duty, in the Gita, is an attempt at distancing oneself from
greed, again a consequential consideration in its own turn. This, I take it,
is Sri Krishnaís contribution to Senís consequentialism.
Some Sub-Stories of Mahabharat
& Their Relevance
Dr. Amita Chakravarty
Guest Lecturer, Dept. of Sanskrit, University of Calcutta
Satinath Sadan, 34/A, Panchanantala Lane, Kolkata - 700034, India.
It is a well known fact that Mahabharata, the great epic of India, is the
collection of innumerable stories, comprised in thousands of verses, developed
through long ages, not less than eight hundred years (approximately from 4th
century B.C. to 4th Century A.D). The title ëMahabharataí indicates not only
its largeness (bharabatva), but also its greatness (mahatva). One can say
unhesitatingly that its greatness follows from the fact that it can
communicate some universal lessons to mankind of today, even. Social and
moral, political and historical, educational & cultural and various such other
principles can be extracted from the huge bulk of the epic.
The Principal story, as commonly known, moves round the clash between the
Kauravas & Pandavas leading to ultimate victory for truthfulness, tolerance,
propriety, uprightness and various such other values which, if practiced by
the modern World-Community will lead to an ideal human society.
In addition to the Central-story, there are many other sub-stories told in
course of the Principal one. These can be compared to the river streams
falling in the Ocean like -Epic-body. The humble attempt of the authoress of
this dissertation will be to focus on some of such minor stories predicting
the aforesaid values for humanity in general.
Student-teacher relation - burning Question of the day, undisputed submission
to teacher by the student, eagerness to serve teacherís purpose, tests of the
student by the teacher causing him to fall in hardships - reflected in the
stories of Aruni, Upamanyu of Utanka, (Book I, Chap - 3), also in the story of
Ekalavya.
Ideal-relation among sons and parents - dealt in the stories of ëGarura and
Vinata (1,30-34), Vidula and Sanjaya (V, 133-134) and in many others.
Divorce-stricken Society of todayís world may learn how do a couple submit to
each other and make conjugal and family life happy from the stories of Tapati
and Sambarana (I, 171-173), Nala-Damayanti (III, 52-79), Savitri-Satyabana
(III, 292-296) and others.
Ultimate teaching of the epic is, undoubtedly, that of warning against war
which looms large on the atmosphere of many a region in the modern-world.
Victory of one side may be achieved, but it would be at the cost of almost
total annihilation and devastation.
Managing the Mind toward
Master-Slave Relationship: An Interpretation of Kapilaís Philosophy of
Samkhya
Dr. Harish
Chandra
Dayananda Institute of Vedic Studies
B87
Sainikpuri
Secunderabad
Hyderabad 500 094
India.
Email: divayes@eth.net
Kapila is the
author of the treatise known as Philosophy of Samkhya, the very first formal
treatise of Indian philosophy. Typically philosophers tend to explain the
events seen in the world within a consistent rational framework. Kapila goes a
step further that he doesnít lose sight of the very instinctive purpose of the
human life, namely, to be void of any kind of pain and suffering. While he
develops the framework for the universal phenomena, noteworthy are his
contributions on the functioning of the mind. He treats an individual as a
composite of body, mind and soul. While the body and mind are manifests of
matter, the soul is a non-material entity. The soul is the presiding entity in
an individual with body and mind given as powerful tools. Futhermore, the mind
is treated as a composite of manas, ahamkara and mahat, also called buddhi.
During our typical functional states when we are consciously awake or are
dreaming, the soul is continuously engaged in taking cognition of the current
or past ëknowledgeí that is depicted on the mahat.
Brief description of
the functioning of the mind will be followed by developing a prototype that
mind can be viewed as our personal secretary given to us for our efficient
functioning in the world. Many of our problems originate because the mind
plays a more dominating role in our day to day functioning. It will be
emphasized that only very trivial tasks should be delegated to the secretary.
A more proactive approach in life would be to develop master-slave
relationship between the soul and the mind. Distinction will be made between
our desires and conscious will power that can bring turning point in
life.
Vedic Concepts: Scientific
Spirituality toward Humanism
Dr. Harish
Chandra
Dayananda Institute of Vedic Studies
B87
Sainikpuri
Secunderabad
Hyderabad 500 094
India.
Email: divayes@eth.net
The world
consists of both matter and non-matter usually closely inter-linked. A living
being is a good example wherein the soul resides in the body. While the body
is a manifest of matter the soul is not so. A philosophical approach must be
consistent and based on law of causation leading to plausible explanations to
the events seen in the world. There have been several approaches in past. Two
extreme approaches are based on either matter alone or spirit alone. While the
first finds it difficult to explain our birth, death, and emotions of pleasure
and pain the second fails to convince why the world was brought into
existence. Vedic philosophy takes a pragmatic approach based on three primary
entities God, soul and matter. As we see in the world, a carpenter makes a
chair out of wood for a human end-user, God created the world out of matter
for the benefit of the souls. Essential Vedic concepts are briefly described.
Their rationality make them ideally suitable as the basis for the humanism ñ a
thought process that could find universal acceptance by entire humanity as is
seen in the case of matter-related studies such as physics and chemistry. Some
examples will highlight the point.
Values In Ancient & Modern
Indian Educational Systems : An Analysis
Dr. (Mrs.) Sharad Chandra
406, Sector
37
Noida ñ 201301
UP, India
Email: chandras@del3.vsnl.net.in
The
objective of ancient Hindu education was three-fold : acquisition of
knowledge, inculcation of social and religious rites, and above all, formation
of character. The texts used were scriptures which the guru and the disciples
read together, the disciples freely asking questions , and the guru answering
them in the manner he thought proper. And the place of education was always
the guru's house where the disciple lived, and served him with dedication. The
students who were supposed to have completed their education possessed
knowledge, 'vinaya', well defined principles with respect for all forms of
life and nature, and had a strong character to guide them through their
journey. They were an asset to the society they belonged.
In the modern
society, unfortunately, education has taken on an aspect which is more like an
industry : production and distribution of knowledge. The human being has got
lost in the process, so have the human values.
My paper addresses this
very question in three steps:
i) How and why has education declined to
the level it has in a country whose educational system/Universities in the
past attracted scholars from all over the world.
ii) Reasons for this
degeneration or deterioration.
iii) Measures which, if properly
implemented can still meet the crisis with a fair amount of success.
On Sannyasa, the Fourth Stage of Life
Ms. Maya Chattopadhyay
B11 Malancha, P.O. Rajbari
Dum Dum, Kolkata - 700 081.
As Aryan society had fourfold division (four varnas) so the life of the
individual Aryan was divided into four stages (asramas). The first stage was
brahamacarya, the period of discipline in education; the second stage was
householders life, Third stage was vanaprastha, the retreat for the loosening
of bonds; the last one was sannyasa, the stage of a homeless wanderer. This
concept of asrama is an unique one.
The following points will be discussed in the paper regarding sannyasa :
The concept of the four stages of life ìrepresents the ideal rather than the
realî, because most members of the society never passed through all these
stages of life.
It is believed that there was a developmental process in the stages and one
might attend sannyasa in his advanced stage of life, However, in practice, it
was not like that as we find in the case of historical Buddha and Sankaracarya
who either shortened or omitted householderís stage.
The Upanisadic conception of sannyasa. -- The Bhagavad Gita and sannyasa. --
The concept of sannyasa in Manusamhita. -- Some other scriptures.
The other stages of life and sannyasa. The caste systems and sannyasa.
The utility of sannyasa in the society. Its Status. The classification of
sannyasa.
Modern interpretation of sannyasa.
Development Of Mathematics From
Sanskrit
M. P.
Chaudhary
Department of Mathematics
University of
Delhi
Delhi-110007, India
Email: mpchaudhary_2000@yahoo.com
In
this paper the basic things is to describe the initial development of
different branches of mathematics from Indian mother language Sanskrit. Then
an attempt is made to discuss in detail the important branches of mathematics
like solid geometry, arithmetic, algebra, equations, permutations &
combinations, series mathematics & integration, geometrical algebra,
trigonometry etc.
Nagarjunaís Contribution Towards
the Chinese Buddhism
Professor Cheng
Jianhua
Department of Oriental Philosophy
Institute of
Philosophy
Chinese Academy of Social Sciences
5, Jian Guo Men Nei Dajie
Street
Beijing 100732, China.
Email: cjianhua@163bj.com
ìSunyataî
is the core concept of Nagarjunaís philosophy. The concept of sunyata was
introduced into China in the early fourth century. Kumarajive was the first
person, who had translated Nagarjunaís philosophy into Chinese and preached
the doctrine, ìsunyataî to the whole community of Chinese Buddhism. Since the
scriptures of Madhyamaka (e.g. Madhyamikasastra, Mahaparjnaparamitasastra and
Satasastra) were translated into Chinese in succession, there occurred a
number of eminent scholars who were very much interested in study of
Madhyamika philosophy at the time. Seng-zhao, a great disciple of Kumarajive,
had written a book named Zhao-Lun on Madhyamika. Although the expression and
explanation of Zhao-Lun is quite deferred from Nagarjunaís Madhyamikasastra,
both the ideas are very similar. Since then, the philosophic Chinese Buddhist
schools (called ìLiu-Jia Qi-Zongî in Chinese) which held in difference on the
concept of ìsunyataî were occurred one after another. It was, during the Sui
and Tang dynasties the eight kinds of Buddhist Sects like Tiantai, Sanlun (the
Three treatises Sect), Vijna, Huayan, Zen and Pure Land Sect came into
existence. All these Chinese Buddhist sects had declared that Nagarjuna was
their first master. However, among the eight Chinese Buddhist sects, there are
only Tiantai and the Three Treatises sects that have some thing to do with
Nagarjuna. A so called the Three Treatises Sect was actually in direct line of
succession of Nagarjuna that had based its doctrine on Madhyamikasastra,
Satasastra, and Dvadasanikayasastra. Tiantai Sect had based its doctrine on
Sadharmapundarikasutra. The central concept of this sect ìYi-xin San-guanî (to
view from three aspects with one mind) is actually come from or inspired by
the verse No. 24 of Madhyamikasastra and Mahaparjnaparamitasastra. The early
development of Chinese Buddhism, therefore, has some thing to do with
Nagarjuna either directly or indirectly. This shows that Nagarjuna had given a
great influence to the Chinese Buddhism and because of his great contribution,
he deserves to enjoy high prestige in the Chinese Buddhist society.
In
my paper I will focus on the following three aspects: the spread of
Nagarjunaís philosophy in its early stage in China, the relation between
Madhyamika and the Three Treatises Sect, and the Nagarjunaís influence towards
Tiantai Sect. In the area of the spread of Nagarjunaís philosophy in its early
stage in China, I consider that the current situation in its early stage when
Nagarjunaís philosophy was introduced to China was very hard for those foreign
religions to spread. That is why Buddhism could only run side by side with the
local Chinese sorcery that was very popular of the day. That is what a so
called the main characteristic of spreading of Nagarjunaís philosophy in China
in its early stage. As concerns the relation between Madhyamika and the Three
Treatises Sect, I consider that the latter was in direct line of succession of
the former by making a comparison of the two. In the case of the Nagarjunaís
influence towards Tiantai Sect, I consider that the philosophy of Master Zhi
Yi (an actual founder of Taintai Sect) was inspired very much by the concept
of the Two Kinds of Truth that was mentioned and highly stressed in
Madhyamikasastra.
Hindu Thought And Culture For
A Globalising World
Dr. T. H. Chowdary
Information Technology Advisor: Government of Andhra Pradesh, Director :
Center for Telecom Management & Studies Chairman: Telecom Users Group of
India, Chairman : Pragna Bharati, Andhra Pradesh Advisor: Satyam Computer
Services & Fellow: Tata Consultancy Services, Former: Chairman & Managing
Director, Videsh Sanchar Nigam Ltd
Plot No. 8, P&T Colony, Karkhana (Secunderabad), Hyderabad - 500 009.
Phone : +91 (40) 784-6137, 784-9966, 345-0878 (Off) & 784-3121 (Res)
Fax : +91 (40) 781-4520, 345-3977, 789-6104 & 784-0058 (Off), thc@satyam.com
The essence Hindu philosophy consists rationalism; the thought that, aham
brahma asmi (I am Brahma) and tat tvamasi (you are That); the benediction,
lokah samastha sukhinobhavantu (people in all the worlds should live in
comfort) and niramaya (without disease). Hindu philosophy conduces for harmony
and brotherhood of all peoples, in all countries. Ideas like isavasya midam
sarvam jagat , tyaktena bhunjithah; magridhah propound reverence for life and
nature, non-exploitation and sharing with
others; non-acquisition The injunction sarva dharman parityaja mamekam saranam
vraja (leaving aside all creeds, take refugee in me) and etat aseshena
vimrisya, yadechasi tada kuru (critically analysing what is revealed to you,
do as you please), give freedom untrammeled by any faith and religion and
creed, to every person to work in the light of his intellect and reason. It is
these ideas that conduce to harmonious globalisation. The assertion, dharmaa
viruddho bhuteshu kamo asmi (I am the desire that is not
opposed to righteousness and justice), conduces to non-exploitative, wise and
ethical trade for reasonable profit. So even global trade can be conducive to
loka sangraha, i.e, welfare of the world. The paper will give an exposition of
these thoughts in relation to contemporary attitudes, assertions and goals of
people, societies and nations.
Oriental Enlightenment: India and
the Transformations of Modern Thought
Professor J. .J. Clarke
University of
Kingston-on-Thames
UK
Email: J.Clarke@kingston.ac.uk
The
European 'discovery' of Indian metaphysical thinking in the Romantic period is
the starting point for an exploration of the intellectual encounter between
the two traditions in the nineteenth and early twentieth centuries, and for a
re-examination of the impact of Indian thinkers on modern thought.
Post-orientalist critiques of this encounter have typically portrayed Western
representations of Indian thought as constructions, as projections of European
colonial domination designed to affirm and rationalise Europe's global
hegemony. I argue that, while this perspective has the merit of unmasking some
of the hidden agendas of Western scholarship and orientalist writing, it has
also had the effect of underrating India's contributions to modern thought. By
using a hermeneutical model, the role of Indian thinkers from Rammohan Roy to
Vivekananda and Radhakrishnan can be seen, not as a pale reflection of
dominant European intellectual and political interests, but rather as a
significant and fertile contribution to an emerging global philosophical and
spiritual discourse.
What the Upanisads Have to Teach
the Global Audience in the 21st Century
Professor Francis X. Clooney, S.J.
Boston
College
617-552-3883
Email: clooney@bc.edu
The Upanisads,
religious and philosophical texts of ancient India (the most prominent from
the 9th-3rd centuries BCE), record the debates, investigations, teachings and
speculations of kings and sages about
the nature of the world, the self,
the meaning of this life and the path beyond death. Rooted in but diverging
from earlier ritual and speculative traditions, the Upanisads revise old
ideas, values and practices in light of new concerns. They introduce key
religious and philosophical questions, including profound teachings on
language, thought, and self-knowledge, fresh perspectives on the nature of the
world, the divine, and ultimate realities, along with pedagogical insights,
social and cultural commentary. In addition, the Vedantic use of the Upanisads
shows how they instigated rigorous schools of thought, strictly nondualist or
theistic, combining philosophical and religious, practical and speculative
values. For generations people outside India have paid serious attention to
the Upanisads, but much of this attention was focused on their content,
presented either as strictly philosophical, as an alternative to Western
theism, or as pure mysticism. This presentation explores the more complex ways
in which today¼s global audience, with diverse religious, philosophical, and
cultural interests, can still learn from the language, methods, and
conclusions of the Upanisads. Attention will also be paid to how they can be
usefully complemented by other global traditions.
Theory And Practice In Hindu Bioethics
Dr. S Cromwell Crawford
Professor, Department of Religion
University of Hawaii, Honolulu, HI 96822
The course of the twenty-first century has been set by revolutionary
developments in science and technology. These events have spawned new
intellectual, spiritual, and ethical questions. Answers to these questions
require the cooperative efforts of both science and religion. In the past
Judaism, Christianity and secular philosophy in the Anglo-American West were
deemed the only alternatives to a Hippocratic medical ethic. Today, however,
with the emergence of new pluralistic approaches to world cultures, we are
being introduced to non-western traditions to help us address these moral
dilemmas which seem to exceed the conceptual capacities of any one discipline,
philosophy, or religion. Among eastern perspectives, Hindu bioethics stands
out. Its strength lies in the fact that it is integrated in an indigenous
system of medicine which is more alive today than at any time in its 2000 year
history. It addresses the preventive and promotive aspects of medicine;
mind-body connections; connections between the microcosmos and macrocosmos;
and relies solely on nature. Hindu bioethics is philosophically pluralistic
and ethically contextual, giving it that conceptual flexibility which is often
missing in western religions, but which is demanded by the complexities of
moral problems of the 21st century.
Theoretical considerations are supplemented by practical examples in the areas
of beginning and end of life issues.
Surrendering to Krishna or
Surrendering to Lust: An Analysis of Comparative Experience
Premananda Das
Hare Rama Hare Krishna, Boston
E-mail: premananda@juno.com
According to the teachings of Bhagavad-git”, the jÈva has the choice to be
controlled by the divine (par”m prakÂtim) or by matter (apar” prakÂtim). This
paper focuses on the experience of the individual under these respective
energies in terms of the jÈvaís sense of clarity and contentment, realization
of her self-identity, and existential fate. The paper includes a discussion
showing that k”ma (lust) is the jÈvaís enemy, not nature. When the jÈva
surrenders to lust, the jÈva is disempowered; when the individual pursues the
path of bhakti, this practice empowers the jÈva to overcome lust and alter
his/her existential condition.
The Ultimate in the Buddhist
Pantheon
Dr G. B. Deglurkar
901 Purushottom Sptts
Off
Bhandarkar Road
Pune ñ 411004
Email: upendra@giaspn01.vsnl.net.in
ì
The Hindu Images of Gods and the Buddhist ones as well, are not only to be
admired as works of art - it thus may be a mere; ë Bahirangapariksaí - but to
be read, so to say, as a literary text. There is the exoteric way of looking
at them, as a stranger or a simple devotee can do; it is the relative form
which is the basis for further concentration and meditation which may
gradually lead to higher intuitions: Karmamukti. Then there is another way of
reading them; an esoteric one which allows the man who has been initiated to
the inner meaning of the doctrine to understand the image in its full
significance, or its spiritual tattvaî.
Along with the philosophy and
tenets of Buddhism its symbols and images traveled beyond the borders of India
into Iran, Middle-east, China, Japan and almost all the South-east Asian
countries. This is such a well-known fact, which hardly needs any elaboration.
However it would be interesting to know as to how the Buddhist philosophy
condensed in an image which is venerated throughout the aforementioned
countries. This one is the invaluable and unique contribution of India at
least to the Buddhist world the influence of which is discernible in the
religious imagery wherever the impact of Buddhism is seen. A humble attempt is
made in the following pages to elucidate this theme.
Influence Of Sanskrit Literature In The World
Chakradhar Deka
HOD, Sanskrit, B.B. Kishan College
P.O.: Jalahghat, Dist: Barpeta
Assam,
India
(Vill+P.O: Muguria, Via: Patsala, Dist: Barpeta(Assam), Pin: 781325)
66764
Sanskrit language is one of the oldest languages of the world that was
originated in India. As an old rich language its literature is also very
strong and extensive. From the Vedic period onwards, its influence is seen not
only in India, but also in the other parts of the world .So, the present paper
aims at highlighting the influence of Sanskrit literature in the world
scenario. Sanskrit literature is so a vast and extensive literature that it
embraces all the branches of human knowledge. In this flowery literature, we
have not only the books of prose, poetry, medicine, music, art and
architecture. These books from various fields have been attracting and
influencing the people of the world age onwards. The first book of Sanskrit
literature called Veda is not only the oldest scripture of India but also one
of the oldest scriptures of the world. So, naturally, the Veda has a great
influence on the development of the other literatures of the world.
Again, the books like Brahmanas, Upanishads and Purans have played an
important role for the development of human civilization. The influence of the
two great epics named Mahabharata and Ramayana, is beyond doubt. The impact of
Ramayana and Mahabharata is seen many countries of the world till to-day.
These books have been translated into many languages of the world.
Kalidasaís works have greater influence on the world community. Specially,
Kalidasís magnum opus Abhijnanasakuntalam mesmerizes the erudite scholars like
Geothe, Sir Monier William, Wilson etc. along with other readers. Moreover,
the other books of Sanskrit literature have also influence on the people of
the world. The renowned book of fable called Panchatantra has been translated
on the people of the world. The renowned book of fable called Panchatantra has
been translated into other languages of the world. Moreover, the book of
politics named Arthasastra is unique one and it has great influence in the
field of Polity. Again, the books of music, art and architecture have also
great value for the development of world culture. The system of medical
science called Ayurveda which is one of the strongest systems of medical
science now-a-days, is the product of Sanskrit literature. What more,
philosophical books are also available in Sanskrit literature and these books
have constituted Indian Philosophy that influences many people of the world
forever. Hence there is no shadow of doubt that Sanskrit literature has great
influence in the world in various fields.
Some Characteristics of
Kashmir Shaivism
Douglas E. DeMasters
E-mail: ddemasters@earthlink.net
The aim here is to explore the characteristics of Kashmir Shaivism to discover
a language with which to discuss the nature of consciousness. Here by
consciousness is implied more than simply that possessed by human beings,
important as that is, of course. The consciousness of interacting ecosystems
is of importance presently.
It is felt that the entire earth is a living organism, constantly involved in
a global decision making process. Language comes from foundational concepts
through which a discourse about the essence of a topic can
be accomplished. Thence comes, eventually, ritual behavior. Language has a
definite, dynamic aspect which gives discussions some degree of tension. It is
from this tension that the ability to deal creatively with the universe comes.
Kashmir Shaivism was developed as a philosophical spirituality in Kashmir,
india in the 10th century A.D. through the efforts of Utpaladeva (c. 900-950)
and Abhinavagupta (c. 975-1025). One of the central tenets of Kashmir Shaivism
is the concept of Recognition. Specifically, this equates to the
Self-Recognition of God as Himself. From this Recognition sprang all Creation.
As Kashmir Shaivism relates to human beings, there is also the same divine
spark in all of us as well. It is the posture of this paper that it pervades
the entire universe. Foundational, ontological concepts of consciousness hinge
to a large extent on beings being able to recognize themselves as significant.
Kashmir Shaivism extends the idea of human self-recognition and consciousness
to the establishment of God's self-fulfilling divine activity. In many ways,
that divine spark is a system-level consciousness and awareness which extends
to the entire universe.
This realization has some formative issues about the structure of the target
language of this paper. Currently, there is a debate centered on the
connection between Quantum Theory and consciousness. This being the case, some
foundational concepts involved in the consideration of the language in
question will include some notions of Quantum Theory.
Returning to the Roots of Ashtanga
Yoga
Yogi Amrit Desai
P.O.
Box 549, Sumneytown
PA 18084
Email: AmritYoga@aol.com
For thousands
of years, Patanjaliís Yoga Sutras have upheld the core values of yoga. Over
the centuries, however, yoga practices have changed dramatically, but yogic
values have not. When a profound discipline as yoga travels for thousands of
years and is adopted in a culture with totally different values, it collects
dust and the core values begin to deteriorate. *Yoga has become very popular,
but what has become popular is not yoga.*
This program re-examines
Patanjaliís Ashtanga or Eight-limbed Yoga. The word ìeight limbedî
automatically implies the one body of yoga. Just as when we are predominantly
using any one limb of the body, the whole body actively participates.
Similarly, when we are practicing any one limb of eight limbed yoga, the whole
body of yoga with all itís limbs must be engaged in order to enter the
integrative domain that yoga is. Whenever you attempt to use one limb, like
asana or pranayama without the mental and spiritual limbs of raja yoga, it
becomes physical postures not yoga postures.
*The fundamental purpose
in the practice of yoga is to initiate integration and union of all
conflicting, fragmented aspects of our self. This can be achieved only when
all extensions of our being, body, mind, heart and soul are engaged to
function harmoniously as one unit ñ one body.*
Since my arrival to the
U.S. in 1960, I have done dedicated work in re-instituting the spiritual
values into the practice of Hatha Yoga, and have written three books, Kripalu
Yoga: Meditation in Motion, Books I and II, and Amrit Yoga: Explore, Expand
and Experience - the Spiritual Dimension of Yoga. The methodology developed
has become so widely adopted that today it is taught by some 4,000 certified
yoga teachers in more than 30 countries. I will lead the group in an
experience of yoga, mantra chanting and guided
meditation.
Yoga of Bhagvad
Gita
Yogi Amrit Desai
P.O.
Box 549, Sumneytown
PA 18084
Email: AmritYoga@aol.com
Practice of Yoga
is moving from duality to unity. As human beings, we have an inborn sense of
individuality, ëI amí. This leads to duality of I and the other. Because of
this duality we tend to go against universal laws which result in our karmic
suffering. When we choose one side of the integrated polarity, we create a
split in our integrated Self. On the other hand, when we embrace the opposites
unconditionally, as Krishna says, we return to omnipresent unity. This is the
yoga of equanimity in Bhagvad Gita.
In this paper, we explore the
implications of separative consciousness, its karmic consequences and how the
teachings of ësthita pragnyaí can be practiced to attain liberation from the
conflict of duality that is at the core of all human sufferings.
The Mahabharata: Treasure of Knowledge & Wisdom
Acharya Purnachandra Dhungel
Vice-Chancellor
Mahendra Sanskrit University
Dang, Nepal
Of all hitherto existing written texts of the world, the Mahabharata
unquestionably occupies a prominent position for its transcendent treasure of
knowledge and wisdom. A historic work consisting of around one lak stanzas, it
opens mortal eyes to divine truth through multifarious chains of sensational
events and circumstances: perhaps, the only holy book that leads man through
passion to purity most successfully.
The creator of this work, the great poet Vyasa has been revered as a supreme
being, as a joint image of Brahma, Vishnu and Maheshwar (the Creator, the
Savor and the destroyer).
An epoch-making and historic creation, the Mahabharata. considered carefully,
receives its completeness in three different stages of time. In the first
stage, it is named as Jaya; Bharat in the second, and Mahabjharata in the
trird stage. Its subject matter being weighty and wonderful, pure and profound
it receives this title: Mahatwat Bharabat twat cha Mahabharata muchyate,
meaning: As it is mighty and marvelous, so it is called Mahabharat.
This rewarding creation is not so much worshipped for its majestic tales and
teachings as its for squeezed expression of all Shastras (philosophies).
The conclusion of all Shastras, this work is all-loving and universal. It
includes such a wide range of subjects centering on Dharma, Artha, Kama and
Moksha ( religion, money, passion and salvation) that one tends to call it the
mine of all knowledge. Perhaps, for this reason, contemplative minds prefer to
call it " encyclopaedia of knowledge."
The Mahabharata is supposed to be the fifth Veda. For sure, the Vedas being
action-oriented, all-good and spiritual are the world-constitutions.
There are all together twenty-two celebrated interpreters of this incomparable
work, all of them specialized, surpassing and extraordinarily talented. Among
them are Acharya Nilkantha, Annanta Bhatta, Arjun Mishra, Ramanuj, and
Vimalbodh, whose interpretations and analyses offer us no occasion of doubting
ids authenticity, supremacy and multiple applications.
The dominant tone throughout the text is nostalgia, though valor surpasses it
at times. The purpose of the fifth Veda is to create disgust at or loosen
attachments to earthly objects and lead man to ultimate truth, salvation. The
text is certainly successful in this purpose. World-reverent Vyasa beautifies
his great book with a series of intriguing series and vivid picturization of
Aryan civilization. Indeed, it is these stories which have carried the heavy
philosophy down to us so swiftly so naturally through thousands of generations
of the past. This is the most manifest expression of Hindu civility and
civilization, which focuses among human beings mutual understanding, sympathy,
co-operation, charity, tolerance, co-existence, peace and prosperity.
The Mahabharata warns that we ought not to ignore religion at any costs; no
borders of the world-countries can confine it.
Introduction to Hatha Yoga
Wendy Dion
Yoga Puram, a hatha yoga studio, Hartford, CT.
It is experiential presentation of Hatha Yoga. Our framework will be the
eight-fold path of Patanjali. We will use the body as a doorway to expand
awareness and the breath as a guide for illumination in our journey to
discover connections between individual patterns or tendencies and health
concerns. We will mindfully explore the interrelationships between all systems
of the body and play with balancing dynamic energy and fluidity in a way that
optimally enhances individual health.
The Vedic Values As Reflected
In The Gita : A Brief Analysis
Professor Surendra N. Dwivedi
Louisiana State University at Lafayette
LA -70504
E-mail: dwivedi@louisiana.edu
Dr. Madhurendu B. Kumar
5802 Highland Rd., Baton Rouge
LA 70808
E-mail: mb_kumar@yahoo.com
The Vedas are the earliest and basic scriptures of Hinduism. The original part
of the Vedas is Samhitas. The subsequent additions made to the Vedas comprise
Brahmanas, Aranyas, and Upanishads, which were developed in that chronological
order. The Bhagawad Gita came into being much later. It expands upon the
concepts and doctrines of the preceding Vedas.
In this paper we describe the growth and reinterpretations of Vedic ideas into
broader setting synthesizing the widely varied views, that Gita achieved.
While recognizing a multitude of gods, the Vedas advocate monotheism. In the
Gita, Lord Krishna convinced Arjuna of the same principle of monotheism by
displaying His Universal Form and some salient attributes of the Supreme
Being. The principles of Yajnas emphasized in the Vedas are highlighted in the
Gita. It brings into focus the messages regarding the Absolute Truth, Karma,
Yoga and Self -realization, which were originally enunciated in the
pre-existing Upanishads.
Hindu Influence on
Christianity
Dr. Koenraad Elst
Belgium
E-mail: elst.koenraad@pandora.be
Many Hindus, Theosophists and South-Asian Muslims fondly believe that Jesus
was a kind of rishi or sufi, a travelling guru who learned his trade in India
before going on an eventful preaching tour in Palestine whence he returned to
stay and breathe his last in Kashmir at the ripe age of 115. The limited core
of truth in this story is that some elements in Judaism, in Jesus' preachings
and in mature Church doctrine can indeed be traced to the broader Aryan
(Indo-Iranian) tradition through three of its offshoots: (1) Zarathushtra's
Mazdeism, a (partly rebellious) offshoot of the Indo-Iranian religion
approximately preserved in the Vedas, influenced Judaism in the 6th-4th
century BC; (2) ideas from missionary Buddhism and other Indian schools of
thought were in the air in the eastern Roman empire and influenced the
Gospels, sometimes through the mediation of other Hellenistic philosophy
schools; (3) Mithraism, Mazdeism's Romano-Hellenistic offshoot, influenced the
nascent Christian doctrine, especially the liturgy and Church calendar. In
this paper, a brief overview of these common or borrowed elements will suffice
before we focus on their meaning and implications for the science of
comparative religion.
Some of these borrowings are anecdotal and peripheral, others go to the heart
of Christianity's distinctive beliefs, e.g. the doctrine of Incarnation. The
Christian doctrine of Salvation (in a non-worldly sense, as dictinct from the
Jewish belief in a political "salvation" amounting to the restoration of
David's kingdom by the Messiah) is borrowed in its essential features from
Upanishadic-Buddhist notions of Liberation transformed in a
devotional-theistic sense, and sets Christianity apart from the other members
of the "Abrahamic" tradition. Indeed, a closer study of the Indic elements in
Christianity reveals a dimension which cuts through the neat dichotomy between
Abrahamic and Pagan religions.
The Importance Of Ahimsa In
The Yoga Sutra, In Gandhi's Thought, And In The Modern World
Professor Hope K. Fitz
Email: FITZH@easternct.edu
Never has there been a time when ahimsa, basically nonharm and compassion, was
needed more than it is today. To support this claim: first I will examine the
meaning and role of ahimsa in the Yoga Sutra, and in Gandhi's thought; then I
will explain how the practice of ahimsa affects one's perspective of self in
relation to others, which I call "boundaries of the self;" and finally, I will
argue that these boundaries affect our attitudes which, in turn, affect
whether or not we engage in conflict and/or violence.
Having stated the general objectives of the paper, let me state in more detail
the areas of concern which I will be focusing upon:
In explaining the meaning and role of ahimsa in the Yoga Sutra and in Gandhi's
thought, the traditional Hindu view of ahimsa will become clear. However, in
considering the influence on Gandhi's views of the subject, I shall also touch
upon the meaning and role of ahimsa in Jainism and Buddhism.
After the foregoing examination of ahimsa, I will explain how the practice and
development of ahimsa as a virtue affects the "boundaries of the self." As I
shall make clear, the practice of ahimsa softens the "boundaries of the self,"
so that one does not view himself or herself as what Immanuel Kant called
"autonomous." Given such a view, everyone else is separated from self by tight
boundaries. I will argue that if the boundaries are too tight, attitudes are
formed that can lead to conflict and violence.
It is the case that the metaphysics of the traditional systems, which I will
consider, are very different, and that difference affects how one views the
"boundaries of the self." However, I will argue that in spite of any
differences, if one practices ahimsa, he or she can soften the "boundaries of
the self" and thereby change his or her attitude about the self in relation to
others. I hold that it is only by this kind of
softening that one can begin to internalize the depth of what Gandhi meant
when he stated, "If one of us falls, we all fall."
Having argued that ahimsa can soften the "boundaries of the self," and thereby
affect one's attitude towards others, I will show that it is primarily
attitude which determines human action. To be more specific, it is attitude
which determines whether or not humans engage in conflict or violence.
The Communion of Saints: Models of
Holiness in a World of Conflict
Dr.
Thomas A. Forsthoefel
Department of Religious
Studies
Mercyhurst College, Erie
PA, USA
Email: tforstho@mercyhurst.edu
This
paper explores the nature and meaning of holiness as grounds for effective
dialogue, solidarity, and even communion across the religious traditions of
the world. The paper self-consciously reverses the program of Rudolf Otto, who
isolates the ìHolyî as ìWholly Otherî over and above human embodiments of
holiness. Instead of focusing on an abstract metaphysic or rarified
mysticisms, I shall consider the ëgreat cloud of witnessesí in Hinduism and
other religions in order to evaluate the testimony of the saints. This
requires an epistemology of holiness as it considers the central question,
ëwhat do we know through holinessí? While heroic examples of sanctity do
provide ërumors of angelsí, decisive metaphysical conclusions based on the
lives of the saints are at best inconclusive, though not, as I will show,
unimportant. Still, the windows to the Supreme which these lives intimate
become, perhaps more significantly, windows to our own humanity, and this is
the common ground for a communion across the religions of the world that
transcends ideology, rivalry, and religious violence. Thus this paper draws on
the resources of phenomenology, epistemology, and philosophical anthropology,
with the notion of models consciously evoking the work of the theologian Avery
Dulles and the anthropologist Clifford Geertz.
Ayurveda and the
Vedas
Dr. David
Frawley
1701 Santa Fe River Rd
Santa Fe, NM
87501
Email: vedicinst@aol.com
Ayurveda
is traditionally related mainly to the Atharva Veda. This paper will propose
that Ayurveda is closely linked with all the Vedas, particularly with the Rig
Veda, the oldest of the Vedas. It will explain how the main deities of the Rig
Veda of Indra, Agni, Soma and Surya provide the basis of the main concepts of
Ayurveda of Vata, Pitta, Kapha and Prana. It will also propose that Ayurveda
provides a foundation for uncovering the inner meaning of the Rig Veda, which
extents the biological concepts of Ayurveda to both cosmic (adhydaivic) and
spiritual (adhyatmic) levels. In this way it will outline a yogic alchemy as
the inner meaning of the Rig Vedic ritual or yajna.
The Rig Veda and the
Ocean
Dr. David
Frawley
1701 Santa Fe River Rd
Santa Fe, NM
87501
Email: vedicinst@aol.com
The Rig Veda
contains a vast maritime symbolism with all of its main deities, showing a
close connection with the ocean, particularly the delta region of the
Sarasvati river. This paper will propose a strong southern, coastal or
Gujarat/Sindh influence on the Rig Veda and its oldest Rishi and king
families. It will attempt to link Vedic literature with recent archaeological
and geological finds in southwest India, Kachcchh and the Gulf of Cambay.
Countering the Afghanistan and NW fixation of many modern scholars, it will
argue that the Rig Veda reflects an indigenous development of civilization in
India itself. The presentation will be based upon Dr. Frawley's recent book,
the Rig Veda nad the History of India (Aditya Prakashan,
2001).
Duty, Desire and Ethics in the
Bhagavad Gita and Ancient Stoicism
By
David M. Freedholm
Princeton Day School
Princeton,
NJ
Email: David.Freedholm@verizon.net, vze29p55@verizon.net
The
study of ìphilosophyî in the West has been the study of Western philosophy.
Western philosophers have generally agreed that ìphilosophyî per se began with
the Presocratics in Greece. Historically, the intellectual traditions of other
cultures have been ignored, dismissed, or treated as a footnote to Western
philosophy. However, in recent years, the primacy of the Western philosophical
tradition has been challenged. For example, a few pioneering scholars are
fighting to get Indian philosophy a seat at the philosophical table, so to
speak. To this end, comparative philosophy has emerged as a way to bring
various philosophical traditions into dialogue with one another. This paper
will be such an exercise; comparing the ways ancient Stoicism and the Bhagavad
Gita addressed notions of duty, desire and ethics.
When one reads the
Enchiridion of Epictetus or the Meditations of Marcus Aurelius in conjunction
with the Bhagavad Gita, it is possible to identify clear similarities and
connections in theme. All three are ultimately concerned with how humans can
attain peace of mind, serenity or moksha in the midst of a world of inner and
outer turmoil. Duty becomes a key question for each. Epictetus contends duty
is ìdefined by our social relationshipsî and that ethical behavior flows from
knowledge of what is fitting to do according to the roles assigned us by
Logos. Similarly, the Gita advises that right action flows from an
understanding of oneís particular dharma and the duties that flow from it. The
Gita advises that moksha can come from a life dedicated to selfless service to
others through the subduing of the ego and desire. Likewise, the Stoics
contend that serenity comes from the adoption of a ìdisinterested rational
willî which sets aside personal desire and self-centeredness to work for the
good of others. While Stoicism and the Bhagavad Gita assume somewhat different
metaphysical frameworks, their focus on the inner disposition of the
individual in ethical contexts is strikingly similar, leading to tantalizing
questions about the possible historical links between Indian philosophy and
Greco-Roman philosophy.
Buddhaís Social
Philosophy
Madhu Sudan
Gala
Parisha joyti wright town
Jabalpur, MP. India
The
paper the social philosophy of Buddha, that arose from the society of his
times. The root of Buddhaís Social Philosophy can be clearly tracked back to
the society of sixth century B.C. Politically it was situated in the context
of state formation & the emergence of certain institution . Early state
formation in India usually proceed in three phases - the genetic region which
was cauterized by the transition of semi mimetic tribes of the period of
Aryans migration to a Large number of tribal principalities of a definite
area. During the second phase in a period of competition sixteen majors
mahajanpadas emerge in the late 5th an early 6 th centuries B.C The third
imperial phase was reached when one of three Mahajanpada, Mahajanpad Magad
established its hegemony over others during the period of 4th century B.C
& this was the last & most intensive phase of state formation in early
Indian history and it was to the beginning of process that the Buddha was a
witness.
The Shanti Parva : A Manual Of
Practical Wisdom
Dr. Savita
Gaur
Reader, Department of Comparative Literatur
South
Gujarat University,
Surat-395007 ( India )
The Mahabharat is
not merely a saga of warfare between two royal families; rather it is an epic
of an encyclopedic range encompassing life in all its totality. Keleidoscopic
depiction of multi-faceted life in varied and variegated shapes and shades,
contours and colours is characteristic of any epic poem. But the Mahabharat is
the very pinnacle of Indian epic poetry and therefore, it expresses in poetic
form the divine wisdom and life experience of Maharshi Ved Vyas, the
omniscient seer, which is relevant and useful even today after a lapse of
scores of centuries.
The present paper attempts to show on the basis of
the Shanti Parva, the 12th Canto of the Mahabharat how Ved Vyas depicts the
Dharma i.e. ëRighteous Conductí in its three-fold manifestations Apad Dharma,
Raj Dharma and Moksha Dharma by offering innumerable maxims of practical
wisdom. These maxims of practical wisdom are most relevant even today and may
prove to be the panacea of modern day ills of stressful living or life-style
by making our life healthy, happy and blissful. Man does not live in total
isolation or in a vacuum. He is always living well within the circles of
family and friends, colleagues and co-workers and several other groups and
societies. He has to develop his
personality and he has also to learn
or acquire the art of living with the rest of these circles in harmony and
healthy relationship. He has to be a master of self management as well as
management of his social circles. Maxims of practical wisdom are seen
scattered here, there and everywhere in the The Shanti Parva. The writer of
the Mahabharat offers in his verses master key not only to develop individual
personality physically, intellectually, emotionally and spiritually, but also
to enable him to conduct and administer management of social and corporate
life in an effective and successful manner. It is most astonishing that even
the smaller aspects of life have not gone unnoticed from his discerning eye.
For example, Maharshi Vyas lays stress on the fact that good physique and good
health as well as good demeanour and good speech make personality attractive
and imposing, but it remains imperfect if virtues like truthfulness, patience
and perseverance are not properly developed in the individual. He gives a list
of 36 virtues required of a ruler. (Shanti Parva Chapter. 70. Verse 1-13) He
gives another list of 40 virtues of a man to be befriended and a further list
of 57 vices in a man not to be befriended. (Shanti Parva. Chapter 68. Verse
6-26). There are tips of practical wisdom galore in the Shanti Parva which
testify that the poet is very much concerned with the success and well-being
of the individual in his worldly life and mundane affairs.
This is now
being realized all over the world that individual personality has numerous
dimensions. Adequate development and proper balance of various dimensions of
human personality are of utmost importance. Hence, we have in vogue
innumerable courses in Personality Development, Stress Management, Personnel
Management, Corporate Management etc. This is surprising that such holistic
approach to manage all these modern problems has been envisaged by our seer
poet in the Mahabharat centuries ago. The individual and the development of
his individuality, the human personality and its inherent divinity have been
basic to Indian thought and ethos. The poet of the Mahabharat asserts : ì Here
I declare the secret of knowledge, there is nothing superior to Man.î (Shanti
Parva. Chapter 299. Verse 20.)
I would add along with that the program
of all round development of the individual personality and overall prosperity
and general well-being of humanity at large as suggested in the Shanti Parva
cannot be achieved by sheer mechanical or physical exercise. It is acquired
and strengthened by a positive and balanced outlook inculcated through deep
insight into life and profound understanding of the world. This may as well be
called ëLife Sense', the Jeevan Vivek. The message of the poet of the
Mahabharat for the betterment of Modern Man and his development and well-being
can be summed up in the following verse :
ìThe aim of all human
endeavours is therefore attainment of a state where a man can accept both
pleasure and pain with equilibrium of mind, with peace and
placidity.î --(Shanti Parva. Chapter 174. Verse 39)
Indiaís Contributions and
Promises to the World
FranÁois Gautier
French journalist and writer
Former political correspondent in India and South Asia for Le Journal De
GenËve and subsequently eight years for the prestigious "Le Figaro". Today,
Francois works for LCI, Franceís 24 hour New TV channel and Ouest-France
It was always thought that India was a melting pot of different influences
coming from the West and that she owes many of her achievements - her
sciences, philosophy, or religion - to outside cultures, whether it is by the
way of the Aryan invasions, or the Greek incursions of Alexander the Great.
But more and more discoveries, both archeological and linguistic, are pointing
to exactly the opposite direction: in the two millenniums preceding Jesus
Christís birth, it is the Indian way of life which went gradually westwards
and influenced the religions, the sciences and the philosophies of many of the
civilizations which are considered today by the West as the cradle of its
culture and thought.
As the third millennium has dawned, there are two giants in Asia: China and
India. But China is in the iron grip of a communist dictatorship since 1948,
while India, whatever her shortcomings, has remained a democracy from the time
of independence and the spirit of dharma has been preserved in this holy land,
in spite of ten centuries of bloody invasions.
As the West is beginning to realize that China is not the economic goldmine it
thought, its eyes are turning more and more towards India, and slowly, the
images which clung to the land of Bharat for hundreds of years: poverty,
Calcutta, the ubiquitous caste system, or Mother Teresa, are beginning to fade
away. Arise again, ΠIndia, for thy time has come.
Sri Aurobindo on Indiaís
Contributions To The World
Namrita Gautier
Auromodel, Auroville - 605101, India
Sri Aurobindo had five dreams for the world and in each one, Indiaís role can
be prominent. He believed that India was arising, not to serve her own
material interests only, not to achieve expansion, greatness, power and
prosperity, - though these too she must not neglect,- but to live also for God
and the world as a helper and leader of the whole human race.
He placed before us three tasks that India must undertake and fulfill to be
able to contribute to the world.
1) The recovery of the old spiritual knowledge and experience in all its
splendor, depth and fullness is its first, most essential work.
2) The flowing of this spirituality into new forms of philosophy, literature,
art, sciences and critical knowledge is the second.
3) An original dealing with modern problems in the light of Indian spirit and
the endeavor to formulate a greater synthesis of a spiritualized society is
the third and most difficult.
This talk delves upon each of these points in detail
"Karma Yoga" of `Paraashara Gita'
In Mahaabhaarata
D. B. Ghare*
& G. D. Ghare
* Author for
Communication,
Dr.D.B.Ghare
E.C.E. Department
Indian Institute
of Science
Bangalore 560012, India.
Email: ghare@ece.iisc.ernet.in
The
Mahaabhaarata text which constitutes of 100,000 stanza's, was composed by
Maharshee Vyaasa, out of an ëoriginal draftí collection of 6,000,000 stanzas.
He has recorded this "Filtering and Compacting" action in the first chapter of
the Mahaabhaarata Text in a coded fashion.
Further, he has also
recorded that, The Mahaabhaarata Text was extremely densely compacted with
knowledge by the usage of multiple meaning stanza's and it contains Eight
Thousand Eight Hundred Stanza's which are so difficult to decipher their
multiple levels of inner (Hidden) meanings, that only two persons - Vyaasa
himself and his disciple-son Shukaachaarya - knew about their full potential.
The Authors (of this article) are involved in an effort to identify
these 8,800 stanza's. A large percentage of the "Seven hundred" stanza's of
"Bhagavad Geetaa" may account for about 500 of such Stanza's. Still over 8,000
no. ofsSuch stanza's, need to be identified in the rest of the text.
The Mahaabhaarata Text also contains many more Geetaa's e.g.
Paraashara Geetaa, Hansa Geetaa, Kaama Geetaa, Braahman'a Geetaa, etc. and
some other distinctively sacred texts such as "Shiva sahasra naama", "Vishn'u
sahasra naama" etc. These texts are having a good potential for identification
of such stanzas.
In this article, the authors have described, in
brief, the major topics dealt with in one of
these texts viz. "Paraashara
Gita". It is a conversation recorded in the twelfth "Shaanti Parva" of
Mahaabhaarata, between Paraashara Maharshee and king Janaka as a subpart of
the main conversation between Bheeshma Pitaamaha and Yudhisht'hira. This
Paraashara Gita text is covered in nine chapters (Adhyaaya 290 to 298),
containing a total of 290 stanza's and mainly deals with "Karma_Yoga" type of
topics and details their categorization in fashions such as: Moraly binding
activity, Immoral activity, Well Done (Sukruta), and Poorly done (Asukruta) or
e) Mixed ones (Mishra),
Further it describes Activities which need to
be performed : Periodically, Continuously or Sporadically (or infrequently)
etc. All these contents of this text are briefly described in this article. An
effort is also made to decipher the ëMultiple Levels or Contextsí in which a
ëKnowledge Compactioní has been achieved in this Text. Further, there are
certain ëMajor Principles or Rulesí which are enunciated to serve as Guidance
in Identification, Determination and Performance of Activities.
The Concept of ëYajnaí in
Bhagvadgita & Upanis'had
D. B. Ghare*, M. K. Sridhar# & G. D. Ghare
*ECE. Department, Indian Ins. of Science
Bangalore 560012, India
E-mail: ghare@ece.iisc.ernet.in
# National College, Bangalore
E-mail: drmksridhar@rediffmail.com
The Concept of yajna is one of the most important sacred activities that has
been described in our ancient Scriptures. It is also called as "Yaaga", "Kratu",
etc. However, there are finer differences in their meanings and therefore they
can better be considered as similar or same class of activities).
Due to the lack of proper continuity in our original ancestral pattern of
educational system this concept has slowly got diluted and as a result of the
(first official and later even social) recognition of the "Mecaulian model of
schooling systems" during the last two centuries, it has also got highly
distorted and misunderstood even by the learned classes of population.
Most of them today unfortunately, have an idea that performance of a yajna
means lighting some (so called) holy fire and burning some costly eatables
(typically rice, ghee, etc.) in the fire, bit by bit, accompanied by chanting
of some (mostly not understood, as well as, very frequently mispronounced )
Vedic Mantra's ending with "Svaahaa", while each bit of such material is being
added into the fire, as the sole purpose & method of performing any yajna.
In this paper, we present the correct philosophical concept of yajya
performances and their several names & varieties as
a) Briefly described in Bhagavad Gita,
b) Elaborated in the Yajurveda and
c) It's Symbolicness as explained in several Upanis'hadic Texts
It briefly describes the social, physiological, medicinal and other
miscellaneous benefits which could get accrued to the performer and all
persons who took part in it, when it used to be performed in a symbolic "homa-kund'a-agni-ahutee"
fashion, especially in the context of the human living conditions of the pre
18th century society.
It also clearly points out how the "purpose" of such performance (which can be
described as) "easht'a praapti, anisht'a parihaara" (gaining the appropriate
and avoiding the inappropriate) can be achieved only by the performance of
"proper yajna" (and not the symbolic one) by appropriate Persons, in
appropriate manner, at appropriate time & place.
Vedic Astrology A Vehicle of
Sanatana Dharma
Gary Gomes
E-mail:
crystalx@mindspring.com
"Within the past twenty years, Jyotish or Vedic Astology has developed from a
system that had an interest only to devotees of traditional Hindu faiths or to
a very few Western Astrologers. It has shown explosive growth over the past
ten years and has introduced many Westerners to the Sanatana Dharma in rather
surprising ways.
"The presentation will track some historical overlaps between Western and
Eastern culture (the apparent intermixing of Greek and Indian astrological
systems) and recent reconvergence of Jyotish with the West. These developments
in the propagation of Jyotish in the United States and its influence on cross
cultural understanding between India and the rest of the world, and have also
triggered more intense study of older astrological systems that were practiced
by the Greeks, the Mayans and the Celts.
"The presentation will also give an outline of the basics of a Vedic chart and
how these charts fit in with the concept of reincarnation, particularly as
presented by principles elucidated in the Jaimini Sutram and Brihat Parasara
Hora Sastra, two of the most revered texts of Jyotisha."
Influence of Hindi in Nepal
Dr. Surya Nath Gope
Professor & Head, Central Dept. of Hindi
Tribhuvan University
Kirtipur,
Kathmandu, Nepal
After India, the second largest Hindi speaking Country in the world, is Nepal.
It is also the second largest country in the world which use Sanskrit in a
vast scale for last thousands of years. Nepal has a long tradition of own
literary composition in these two languages, specially very clear trends in
the development of Hindi language and literature. At least for last one
thousand years, Hindi is influencing the thoughts of Nepalese people and is
used here frequently in every part of the country. It is the first language of
the people of terai (plains) region and as the lingua franca in all over the
country. It has a great role in the day-to-day life of Nepalese people as well
as influence on Nepali language and literature.
The first reason is that the Nepali language and most of other languages in
Nepal shares the same Devnagari script, which is the script of sanskrit and
also of Hindi language. The vacabulary of Hindi language has lot of sanskrit
words known as 'tatsama Shabada'. Even 'tadbhava Shabada(s)' are originally
derived from sanskrit vocabulary. Still Hindi has a closer affinity with
sanskrit and in real sense it is the descendant of sanskrit. Nepali and Hindi
speaking people in Nepal admire sanskrit as their ancestoral language. Even
till present original sanskrit vedic and upnishada's 'slokas' are frequently
used during rituals and worships of God and all deities in Hindu families of
Nepal. This relation between sanskrit and Hindi, made Hindi easily
understandable in Hindi speaking terai region as well as in Nepali speaking
hill region of Nepal.
Vedic Time Cycles Calender And Its Influences
K. P. GOWD and N. SINGH
B-32 Subhas Enclave, Ratanada
Jodhpur 342011 INDIA
E-mail: Param1959@yahoo.co.in
Aim of this paper is to study, analyze and develop a Vedic time cycle
calendar. To draw conclusions and bring out its influences in front of modern
science for prediction of the life and age of universe, suryamandalam and to
generate directional clues/influences and for assistance for search of life in
outer space. Also to arrive at the present age of human existence, Hinduism,
universe and Creator Lord Brahma. In ancient Hindu epics and literature most
often references are made to the existence of Anantha Koti (Infinite crores)
planets, earths, stars and suryamandalams.
The earth rotates around the sun in a human year and suryamandalam makes one
rotation in 43,20,000 human years. This paper further elucidates division of
rotation period into o4 yugas throughwhich righteousness and evil powers
(selfishness, corruption and terrorism) recycle like a wheel of fortune. The
selfishness, corruption, terrorism existing presently in all parts of the
world will increase manifold through the next period of 4,26,896 years after
which righteousness period starts. Further some more larger time periods are
defined and a single common calendar is presented.
In the conclusions it was brought that to nominate a central authority for
maintenance of these cosmological Vedic time cycles, recording of future
events, interconnection of Sanskrit departments/Oriental research
institutes/Ashrams. So, that a single common reference is created for future.
Even if any of these ancient treasures are destroyed by fundamentalist
invaders at least these records are available at some other place. Also future
event River Godhavari is going to dry up by the end of this 28th Kaliyuga
after 4,26,896 years which is presently running at 5104 (Julian 2002).
Chandra observatory can locate a planet beyond 400 light years distance and
Hubble Space Telescope can take photographs of galaxies, which are 420 million
light years away from the earth. With such capabilities it may be feasible to
locate a life-supporting planet in an adjacent suryamandalam provided a clue
is taken from Vedas, Upanishads and other ancient Hindu literature. Wendy
Freedman at Carnegie Observations and Astronomical experts at Hubble Space
Telescope Center are reporting the age of universe in between 13-16 billion
years old where as Hindus in Surya siddantha put it as 155521971221104 years.
If the discovery and calculation of Hindus that the equinoxes occurrence takes
place every 25,827 years was proved to be correct by modern science after
labors of hundreds of years. Let us not forget these ancient treasures for
furthering search into outer space.
Ayurveda: A Comprehensive
Health Care System
Dr. Amala Guha
School of Medicine, Farmington
CT-06030. Hematology /Oncology, MC:1315
University of Connecticut School of Medicine
263 Farmington Ave, Farmington, CT-06030
E-mail: guha@nso2.uchc.edu
6000-year-old Ayurvedic Medicine is the oldest health care system in the world
that originated in India. Western Medicine, evolving around 400 BC, has
credited its origin to Hyppocrates, however, the Ayurvedic medicine has played
an important role in the shaping of conventional medicine. In this
presentation we will address the similarities between the two medical systems,
Ayurveda and the conventional medicine, and shed light on vedic influence on
western medicine.Recently, the National Center for Complementary and
Alternative Medicine (NCCAM), a branch of National Institute of Health (NIH,)
has recognized Ayurveda as one of the alternative medical modalities. This
paper will address various components of ìAlternative Medicineî, including
Ayurveda, that are recognized by NIH and how they will influence the practice
of medicine in 21st century
Buddhism and the Chinese Culture
Wang Guifeng (Rev. Yuan Ming)
Xuan Zangís Research Center
Tanzhe Monastry, Mentougou District.
Beijing 102 308, China
Buddhism, as a foreign culture, had undergone mainly three stages of the
development in China: with its dependence upon the traditional Chinese
culture---Confucianism and Taoism at its early stage, in conflict with the
latter later on and to merge with the traditional Chinese culture at its last
stage. A process of the development of Buddhism in China is somehow the
process of Buddhism Chinalization, or to say localization. Buddhism was so
well accepted by China, it is not only because the character of open-minded
and all-inclusive of the Chinese nation, but also because that Buddhism has
itself a rich and colorful connotation which serves a supplement to the
Chinese traditional culture.
When Buddhism was just introduced into China, it was regarded as a kind of
Taoist practices. This is because the foreign Buddhist monks attempted to
propagate Buddhism in China had adapted usually both Taoist and Confucian
theories to interpret Buddhism. During the Chinese South and North Dynasties,
Buddhism exerted its utmost in conflict with Confucianism and Taoism. A
controversy between Buddhism and other traditional Chinese schools was
occurred usually on those burden questions such as ìwhether soul is extinctive
or none extinctiveî, ìwhether there exists a cause and effectî and ìshould
Buddhist monks pay their respects to the Emperorî so on. During the Tang and
Song Dynasties, Buddhism began its process of localization, where
Confucianism, Buddhism and Taoism, the three major philosophic schools flowed
together taking on a new aspect in the Chinese society. Confucianism had
absorbed a lot from Buddhism and given the birth to Neo-Confucianism. Taoism
had done the same and also paved a way for the new sects (Quan Zheng Jiao and
Taiyi Jiao) come into being. Buddhism had finally completed its localization
and become a major and important part of the Chinese traditional culture.
Buddhism had given a deep and tremendous influence to the Chinese Culture
together with its process of localization. The inter-flow of the Buddhist
philosophy and the classic Chinese philosophy had pushed forward a new
question and new method for the development of philosophy. In this paper I
focus on an influence of the Buddhist concept of Samsara (transmigration) to
the moral principles of the Chinese people, an activity of the translation of
Buddhist scriptures brought along the classic Chinese literature advanced, and
the Buddhist influence over the Chinese Arts.
ì Self î in Buddhist
Doctrine
Om Prakash Gupta
314, Neharu Ward
Jabalpur, MP, India
In Upanishads ,
ë SELF ë is defined in very experiential terms . The favorite Upanishadic
image speaks about Self as that which underlines the sheaths of experience ,
namely , the anna ( grain ) prana (life) manasa ( mind ) vijnana (
consciousness ), and ananda ( bliss ) . Another Upanishadic image speaks of
the Self, which in term is beyond ëdreamy sleepí , and wakefulness . In these
image Self is beyond ordinary experience and yet constitutes reference point
from which all experience take its meaning.
The Budhist text uses some of
the same image, but press further the implication the mystery. When the young
prince Gautam asked about the experiences of diseases, old age death and pain
produced by ascetic discipline, he discovered that the essence underlying
these experience was nothing but of manís deepest experience , the Budhist
went on to describe it as soullessness. The paper discusses Buddhist Doctrine
of ëSelf.í
The Hindu Philosophy And Safety & Productivity Sciences
Dr. Ram S. Hamsagar
(HAMS-GPS : Safety Software)
9202,B-9, Masoodpur, Vasant Kunj
New Delhi : 110070, India
E-mail: hamsagar@vsnl.com
Ph/Fax : [91]-011-6133676
Safety & Productivity as modern Sciences have gained considerable importance
in the industrialized world arising out of the need for enhanced Productivity
systems in all human economic activity and series of industrial hazards
leading to major loss of life and property especially since the Bhopal
disaster. The author finds a remarkable correlation of some of the Hindu
Philosophical statements from the Upanishats and the Bhavatgeeta with the
advanced Safety and Productivity management Principles. The paper traces
philosophical quotes from the Upanishads and Bhavatgeeta and shows their
direct relevance to important scientific laws in Safety and Productivity
Sciences. The Author has been using these correlations in teaching Safety
Science with remarkable impact on the learning students.
The Fundamentalist is My Brother:
Fundamentalism and the Quest for Genuine Pluralism
Dr. Peter A. Huff
T. L. James Associate Professor and Department Chair
Department of Religious Studies
Centenary College of Louisiana
2911 Centenary Boulevard
Shreveport
LA
71134-1188, USA
(318) 869-5049
Fax: (318) 869-5168
E-mail: phuff@centenary.edu
Contemporary ventures in interreligious dialogue are critically informed by
religious pluralism, the idea that all world religions are equally valid, yet
vitally distinct, vehicles for transformative encounters with ultimate
reality. Ironically, many proponents of interfaith harmony limit the scope of
their pluralism. For them the pluralistic vision that imagines many ìpathsî to
the sacred in reality excludes at least one historic phenomenon:
fundamentalism.
The failure to engage world fundamentalisms in a constructive manner poses a
threat to the future of interreligious dialogue and planetary peace. Arguably
fundamentalism represents the spirit of the age. As the counter narrative to
the dominant narrative of post-Enlightenment secularism (and its stepchild
globalization), fundamentalism exposes modernityís conflicted interior
dialogue. In Jungian terms, if pluralism continues to exclude fundamentalism
from its circle of concern it will forfeit the opportunity to reconcile with
its shadow.
This paper seeks to expand the pluralist paradigm as it is now conventionally
articulated to make room for the insights and aspirations of people and
movements in all world religions currently described as fundamentalist.
Approaching the topic on the level of internal dialogue, the paper argues for
a new nonfoundationalist theory of pluralism based on an adaptation of the
ancient Indian concept of Conditioned Genesis (paticca-samuppada). Drawing
resources from William Jamesís A Pluralistic Universe and Thich Nhat Hanhís
notion of ìinterbeing,î the paper proposes a preliminary sketch for a new
interreligious model recognizing fundamentalismís place in the polycentric
multi-verse of contemporary religious experience.
Metaphysical Doctrines and Yogic Practices
In The Verses of Lalla - Lal Vakhs
Lal Jadusingh
E-mail: sambodhisattva@hotmail.com
The Vakhs (verses/songs) of the 14th century (1355-?) mystic-yogini Lalla,
(known as Lalleshwari and affectionately as Lal Ded) composed in the
vernacular Kashmiri tongue accessible to the masses of Kashmir, constitute a
veritable treasure-trove of mystic insight and a source-book of yogic
practices. These verses are evidence of the profound syncretism of
spiritual-cum philosophical doctrines and yogic practices (sadhana) that was
current in Kasmir Valley in the 14th century. Despite strong evidence of
political turmoil and beginnings of religious persecutions, the multiple
sources of Lalla's inspiration (i.e. doctrines and practices) must have been
sufficiently vital to factor so significantly in her integral world-view.
Lalla, the heiress of this rich spiritual legacy, was the very embodiment (the
avatar), the most outstanding paragon and exemplar of the afore mentioned
ideas and practices she inherited. Deriving from the many streams that had for
centuries nourished the intellectual and spiritual soil of Kashmir, the tenets
and practices of Buddhism, Shaivism,Vaishnavism and Sufism are harmoniously
integrated in the world-view evidenced in the Lal Vakhs.
The egalitarian ethos of Kashmiriyat emphasized universality and humanity and
decried all barriers of caste, creed or gender in the pursuit of the spiritual
life in contradistinction to the rigid and doctrinaire orthodoxies of
Brahmanism and Islam, which insisted on social and spiritual exclusiveness.
Recognizing that all barriers of caste, creed and gender are inimical to the
true spiritual life, Lalla admonished proud and conceited Brahmin priests and
scholars and others of narrow and sectarian outlook, on true religious and
spiritual values. In a manner reminiscent of the Buddha, she courageously
points out the futility and hypocrisy of blind adherence to ritual practices
and proffers gnostic and philosophic interpretations of ritual and devotion,
situating these practices in a broader spiritual context. In this regard, she
can justly said to anticipate the Medieval mystical trend represented by Kabir
and Nanak, saints who in example and precept exemplified the true spirit of
universality, brooking no barriers of caste, creed or gender.
The philosophical corollary of this egalitarian ethos (manifested in
sociological and stereological terms) was the holistic and intergalactic
outlook, which embraced the excellent doctrines and practices from a variety
of sources in a trans-sectarian manner devoid of prejudice or polemic. Though
broadly speaking Lalla's main doctrinal affiliation can be said to be monistic
Kashmir Shaivism, her spiritual outlook transcended all sectarian barriers.
This non-sectarian attitude with respect to divinity and salvific potency is
illustrated clearly in Vakh #73.
As indicated above, a great syncretism of doctrines and yogic practices is in
evidence in the Lal Vakhs: yogic practices and techniques derived from a
variety of sources, meditative and contemplative techniques of Buddhist origin
or inspiration, Tantric yogas and doctrines derived from Shaiva Agamic and
Vajrayana derivation all figure in the spiritual practices described, alluded
to or enjoined in Lalla's verses.
Some selective practices such as pranayama (especially the unique Trika
interpretation of the five major breaths (prana-vayu), the doctrine of the
subtle body (puryastaka), the Potential Energy (kundalini), the Unstruck Sound
(anahata-shabda) and the Tantric understanding of purity and the utilization
of pleasure and bliss in spiritual practice will be examined as background to
the understanding and interpretation of some of Lalla's Vakhs (66-138).
Consciousness and Emptiness: Twin Visions of the Ultimate
Reality in
Kashmir Shaivism and Mahayana Buddhism
Lal Jadusingh
E-mail: sambodhisattva@hotmail.com
A significant philosophical affinity obtains between Kashmir Shaivism (the
collective name currently popular for the closely related monistic Kashmiri
Shaiva schools systematized by Abhinavagupta (10-11th
Centuries C.E.) and Mahayana Buddhism (Madhyamika and Yogacara being the two
main philosophical schools of Mahayana in India) in the twin tenets of the
primacy of consciousness and the concept of emptiness-void ness (shunyata).
In particular, the Vijnanavada ("The Doctrine of Consciousness") or Yogachara
school of the Maitreya-Asanga-Vasubandhu lineage, often referred to popularly
(if not misleadingly), as Chittamatra (Mind-Only) or Representation-Only (vijnapti-matrata),
formalized the teaching found in some Mahayana-Sutras (the Discourses of the
Great Vehicle that consciousness vijnana, mind (chitta) is the stuff to the
world, constituting both subject and object of xperience.Interpretations of
this main tenet derived from Mahayana Discourses such as the Lanka-Avatar,
have led many to uncritically declare that this school teaches a thoroughgoing
subjective idealism. There are certainly typical statements from the
Discourses on which this school is based that if taken unilaterally, i.e. out
of context, would lend plausibility to such interpretation. Suspending the
finer arguments on interpretations for now, suffice it to say that this school
is concerned to refute the naive belief in an external world independent of
consciousness and contra the materialists and realists who are committed to
the belief in the predominance of matter and sustance, it posits a
consciousness purified of the subject-object dichotomy as the ultimate
reality, tantamount to the Ontological Body (dharmakaya) of the Buddha, the
Supreme Being (uttama-purusha).
The other main philosophical school of Mahayana Buddhism, founded by Nagarjuna
(2nd century C.E.) and his pupil Aryadeva, on the other hand, formalised the
teachings of the corpus of Discourses (sutras) known as the Perfection of
Wisdom (prajna-paramita), the central doctrine of which is universal
emptines-voidness (sarva-sunyata). The main tenet of the Madhyamika (Middle
Way/ entrist) school, i.e emptiness-voidances (shunyata) and its corollaries,
non-substantiality (nih-svabhavata) and relativity /reciprocal-causation (pratitya-samutpada),
are extensively presented in dialectical treatises such as Fundamental Stanzas
On The Middle Way (mula-madhyamika-karika) of Nagarjuna along with the
refutation of the views of other schools, non-Buddhist and Buddhist. The line
of argumentation therein, follows a dialectical approach which claims to
demonstrate the reasonableness of emptiness through arguments based mainly on
its two corollaries of non-substantiality and relativity mentioned above, and
to dis-establish the theses of the opponent (purva-paksin) by exposing the
dilemmas and contradictions that their positions entail. The Madhyamika claims
to advance no thesis of its own and avers that its dialectic is merely a
device to silence the propensity to proliferate views (dristi-prapanca rooted
in the misapprehension that grasps at inherent-existence/substantiality (sva-bhavata).
Hence, the rationale for its apopathic approach to reality is stereological (salvific)
in essence, not nihilistic.
While both schools of Mahayana, Vijnanavada-Yogacara and Madhyamika teach the
central doctrine of emptiness (shunyata), it may be said that the former
presents a positive-affirmative view of the Ultimate Reality (paramartha-satya)
in tandem with a phenomenological account of perceptual processes and a
critical theory of cognition, whereas the latter evinces preference for a more
apopathic approach and advances a more relativistic and negativistic
anti-ontological view. Consciousness (chitta/vijnana) is accorded no special
ontological status in Madhyamika: the accounts of perception-cognition are
mostly phenomenalistic or dialectical in tone. However, in the
Yogachara-Vijnanavada as observed above, the consciousness purified of the
subject -object dichotomy is identified with the ultimate reality itself, i.e.
the Dharmakaya, the transcendent Noumenal Dimension.
Though a facile generalization characterizing the two schools as verities of
relativism and absolutism respectively is tempting, it is prudent to suspend
judgment until further investigation is conducted into their respective
tenets.
Turning to Kashmir Shaivism, the doctrines of the monistic schools of what is
now popularly collectively known as Kashmir Shaivism, like the Yogachara
school of Mahayana, posit a supreme consciousness (pra-samvit) as the Ultimate
Reality and the cause and substance of the phenomenal world. Consciousness has
become all discarnate and incarnate sentient beings, assumed all modes and
substances, all levels of reality (tattva). Though less frequently and
systematically, the schools of KS (Kashmir Shaivim) resort to an apopathic
approach, characterizing the Ultimate as the Empty or Void (shunya), often
employing (juxtaposing) both characterizations in the same account. The twin
visions of the absolute, positive-affirmative and negative-apopathic are
presented in Kashmir Shaivism not merely dialectically or metaphysically, but
more significantly arguably, in the context of yogic praxis (sadhana).
Though it can be argued (and has been argued)* that both philosophical
approaches with their respective terminologies have their precedent in Vedic-Upanishadic
accounts and characterizations of reality (sat), historically, the teachings
of Buddhism were known to have been well-established in Kashmir prior to the
rise and systematization of monistic Kashmir Shaivism and there is ample
evidence that the latter undoubtedly influenced and informed the former
profoundly. It is therefore more than probable and certainly very plausible
that the twin visions of the Ultimate found in Kashmir Shaivism owes much to
Mahayana Buddhism. It should be understood that my purpose is not merely (or
mainly) to demonstrate Buddhist influence on KS: this influence is patent. The
theorists (if they may be so called) of the Trika (another name for KS) cannot
be accused of merely plagiarizing Buddhist tenets. At work in the assimilation
of the Buddhist ideas was a profound process of encompassment of the insights
of
The Mahayana in order to render them consistent to its monistic vision of
reality. This process of assimilation and encompassment is a constant of
Indian religion and philosophy from the earliest times and it would be
illegitimate to superimpose contemporary (mostly Western) notions of
Originality on the Kashmiri Shaiva philosophers. The Kashmiri Shaiva Acharyas
present their own powerful and compelling vision of reality.
Significant differences are also patent and the Buddhist figure as the main
opponents in the dialectical refutations of the great KS Acharyas: among the
main points of dispute are the notions of permanent Self (Atman) as a
necessary substratum of phenomenal experience, the idea of a Supreme Deity (Parama-Shiva)
as the efficient and material cause of the world, the teleological imperative
in creation of the world, all maintained by KS and refuted by the Buddhists.
Conversely, the Shaivas are critical of what they deem a minimalist Buddhist
account of causation in its doctrine of Dependent Origination (pratitya-samutpada),
the theory of momentariness (ksanika-vada) and what it considers the
illusionism of the Yogachara- Vijnanavada (a position it also attributes to
the Advaita Vedanta)). Such are the issues when seen from the traditional
polemical perspective. However, if certain other probable influences such as
the Buddhist Vajrayana Tantric schools and the Tathagatagargha* doctrine
propouned in Mahayana Sutras such as the The Lions Roar of Queen Shrimala (Shrimaladevi-simghanada-sutra)*
be taken into account, the positions of KS and Mahayana assume an almost
perfect isomorphism. However, such considerations are beyond the scope of this
presentation; the purpose of this paper is to briefly compare and contrast the
role of the twin conceptions or visions of the absolute, namely, the primacy
of consciousness and emptinees-voidness in Mahayana Buddhism and Kashmir
Shaivism.
Sri Aurobindo and the Vedas
Smt Anjali Jaipuria
E-mail: chitwanj@hotmail.com
Vedas are the breath of Supreme, known for the discovery of the Super-mind or
the Supreme Truth Consciousness. This and Sri Aurobindoís discovery in his
work ëSavitrií that this Supermind can and will penetrate into the very cells
of matter to bring about the ultimate transmutation and divinization are the
two turning points, or levers as it were, hastening the evolutionary movement.
Thus Sri Aurobindo may be called Super-mindís secret tool used to reveal the
method for mankindís next evolutionary jump towards immortality, amritam.
In this paper, I present some Vedic hymns and Sri Aurobindoís compositions
from Savitri to bring out this message of human evolution
The One and the Many: Indian
Perspectives on Pluralism
E.H. Rick Jarow
Department of Religion
Vassar College, 124 Raymond Ave
Poughkeepsie, NY
12604
Email: jarow@vassar.edu
Contemporary inter-religious discussions often invoke a tripartite division of
"particularism," "pluralism," and "relativism" when describing the ways in
which people engage the "traditions of the other." The history and practice of
many Indian religious traditions, however, at once challenges and widens this
scope of inter-religious vision. The early indologist Max Muller's attempts to
categorize Vedic
religion as something other than either "mono" ñ or
"poly" - theistic typifies the way in which the polyvalent sensibility and
ongoing revelatory processes in Indian religious life have provoked others to
rethink their own models of exactly what constitutes a religious "tradition"
and what the relationship might be between commitments of faith and the forms
they take. This paper/presentation will explore the contribution that Indian
religious sensibilities, through their experience of multiculturalism and
articulations of multiplicity, have made and continue to make, by offering
fresh perspectives on the possibilities of inter-religious and interfaith
dialogue..
Ahimsa and Reverence for
Life
Dr. Rolf Johnson
Professor of Philosophy, Western Connecticut State University
130-18 Dear Hill Ave
Danbury, CT 06810
203-794-9481
The paper presents a comparison of Ahimsa theory, especially in the Jain and
Buddhist traditions, with Albert Schweitzer's teaching of reverence for life.
Questions will be raised concerning the sufficiency of each of these as the
basis of a modern global environmental ethic.
Moral Issues and the
Birth of Pāndvas (Kurukula)
Professor Anirudh Joshi
Department of Sanskrit Panjab University
Chandigarh-160014, India
E-mail: anirudhjoshi@hotmail.com
Many doubts have been raised about the legitimacy of the birth of Pāndavas and
Kauravas. When king Vicitravīrya died without having any children, a peculiar
situation arose, as who will be the heir to the throne of Hastināpur and who
will ascend the throne. Bhīsma was stepbrother of the deceased king but had
taken a vow not to ever stake his claim to the throne and also taken a vow not
to marry. But because of this unforeseen happenings Satyavatī, mother of king
Vicitravīrya approached Bhīsma to produce children from the queens Ambā and
Ambālika (wives of Vicitravīrya) by taking resort to Nīyoga tradition;
Later, because of a curse inflicted on Pāndu, he becomes incapable of
producing children. Thus, this generation also faces the problem, which
Satyavvatī had faced. With the permission of her husband she invoked gods and
begot three sons. On the other hand, Mādri, the second wife of Pāndu gets two
sons from Aświnī Kumāras.
Nevertheless, the most debatable question of birth of two generation is the
legitimacy and acceptability according to the Śāstras. It is important to note
that Indian culture lays stress on the fact that marriage is undertaken for
continuity of human race and producing children is thus an act of Dharma. The
Taītirīyopaniṣad advises the student who has finished his education, not to
neglect progeny. Kālidasa has also laid stress on this important aspect of
domestic life. Hence begetting children after marriage was accorded great
importance.
However, the lawmakers could foresee the situations where married men may die
before producing children or, they may become incapable due to some sort of
curse inflicted upon them, or this may happen due to some disease. Hence,
exceptional provisions were made in the law books to deal with extra-ordinary
situations as found in Mahābhārata.
In this paper, we look at the various provisions made to deal with such rare
situations. This issue was important on two accounts i.e. (i) Legitimacy as
per provisions of the Śāstras (ii) Moral considerations. We show that it is
abundantly clear that according to the Vedas (supreme authority) and the
Smrtis, the practice of Nīyoga is permitted one. After looking into all these
aspects and traditions one is bound to conclude that these births were legal,
legitimate and according to the provisions of Hindu scriptures. The morality
at that time had different standards. Producing children with the help of
person other than oneís own husband was not considered a crime. However this
was not a normal practice. Such a thing could happen only in exceptional
situation i.e. ëĀpaddharmaí. The prevailing tradition and provision in Śāstras
accepted that a man was born with four types of debt. One among the four is
the debt of begetter (Pitr rina) and there can only be repaying by keeping the
lineage alive through producing offspring. That was the need of time and the
phenomenon of population explosion was yet to be known by the human race.
VarNa: Could it be Ultimate
Semantic Unit in Sanskrit?
Dr. Narayan
R. Joshi
1735 Bryant Way, Beaumont
TX 7770
Email:
giravani@juno.com
From the time
of the great grammarian Paanini (about 400 BCE) to this day, Indians are
excessively preoccupied with language on one hand and with philosophy on the
other. In the past 2400 years of known history Indian linguists are discussing
the semantics of Sanskrit. In this discussion on the philosophy of word and
meaning, all schools of thought belonging to Vedic, Buddhist and Jain
traditions have participated. It is said that language in its primitive stage
was not dissolvable into parts. Analysis of language into parts of
progressively decreasing segments like Vakya, Pada, Shabda and finally VarNa
are thought of in connection with the main function of the language which is
to convey meaning. Vakyavadin says that the ultimate meaningful element is
sentence. Padavadin says that it is Pada while Shabdavadin says that it is
Shabda. Even the possibility of individual VarNas of Sanskrit alphabet being
associated with the systematic fundamental semantic units is discussed by
VarNavadins. Sphotavadins discuss Vakya-sphota, Pada-sphota, and
Shabda-sphota. To the best of the knowledge of this author, no information
regarding elemental semantic units associated with VarNas of Sanskrit is
available. As a matter of fact, modern linguistics denied any meanings
associated with phonemes which serve only as sound differentiating units of a
language. In this research work it is proved by giving examples, that
individual VarNas of Sanskrit alphabet could act as systematic meaning bearing
units. The discussion refers to only
'Abhidhaa' meanings of Sanskrit words.
Indian Theories of Meanings of
Sanskrit Words
Narayan R.Joshi Ph.D
1735 Bryant
Way
Beaumont
TX 77706
Email: giravani@juno.com
Theories
of Meanings of Sanskrit words is one of the topics of Indian philosophical
discussions going on from the time of PataÒjali to this day. In this
discussion on the philosophy of word and meaning, all schools of thought
belonging to Vedic, Buddhist and Jain traditions have participated. It is said
that language in its primitive stage was not dissolvable into parts. Analysis
of language into parts of progressively decreasing segments like Vòkya, Pada,
êabda and finally Varža are thought of in connection with the main function of
the language which is to convey meaning. PataÒjali described Dhvani, Spho—a,
Sa•ghòta and Artha. The original meaning of the word Spho—a became
changed by the time of BhartÆhari and the whole discussion on the word and
meaning got new direction of Spho—avòda versus Varžavada. New varieties of
Spho—as were invented such as Vòkya-sho—a, Pada-spho—a, and êabda-spho—a. It
is shown in this work that the original meaning of Spho—a as understood by
PataÒjali looks appropriate and Varžavada could be entirely different subject.
India's Spirituality And Its
World Impact
Swami Jyotirmayananda
Anandashram
P.O. Anandasram - 671 531
Kanhangad
Kerala, India.
E-mail: swamijyoti@hotmail.com /
swamijyotirmay@indiatimes.com
India's Vedantic wisdom, which is the most profound heritage bestowed on
mankind by the great rishis, was evolved after generations of intense
explorations by the ancient seekers of Truth. This paper first highlights this
background of the earnest enquiries in different directions which eventually
integrated themselves resulting in the Vedantic vision of the Reality. The
paper also emphasises the necessity of research to present to the modern world
a deeper idea of these links that exist among the various disciplines of
traditional sciences and philosophy.
The paper gives a general survey of the acceptance and reverence India's
Spirituality gained in many parts of the world from the days of yore,
influencing the cultural life and artistic expressions of many nations.
India's Spirituality had exerted a creative influence on the inquisitive minds
in several parts of the world in ancient times and the philosophy succeeded in
inspiring and influencing the best scientific minds of today. Any sensitive
person who makes a study of the Vedantic wisdom will quickly realize that it
is a super-science of human evolution and fulfilment.
It is this realization of the spirit of Vedanta that inspired Sir Warren
Hastings, the first British Governor General of India, to write in his
introduction to the first translation of the Bhagavad Gita in English by
Charles Wilkins, the following words: "The writers of Indian philosophies will
survive when the British domination in India shall long have ceased to exist,
and when the sources which it yielded of wealth and power are lost to
remembrance." We see today how prophetic those words were!
The paper emphasises the relevance of the Vedantic wisdom in the present-day
world context of overbearing materialism, to enable the modern man to get a
deeper perspective of human life and its fulfilment. Many a Western
intellectual points out the dilemma of the people of the ëdeveloped countries'
troubled with a sense of having reached a dead end and their existential
crisis. The paper points out the urgent need of intensive research into many
ancient spiritual disciplines and traditional sciences and the necessity of
presenting their rationale in modern terms so that the people the world over
can be inspired with a new creative vision and urge by inculcating in them the
Vedantic knowledge about the deeper facts of human life, man's relation with
the universe and his higher destiny and fulfilment.
Dharma's
Drama
Professor Indira Y.
Junghare
University of Minnesota
Twin Cities,
MN
Email: jungh001@maroon.tc.umn.edu
The
paper will examine the concept of dharma through the roles of some of the
major Mahabharata characters--Draupadi, Duryodhana, Yudhisthira, Arjuna and
Krishna. Primarily 'dharma' means person's inherent nature, social duty, and
the moral law or the righteous universal principle. The paper will analyze the
expanded meaning of dharma in to its various categories-- physical, social and
cosmic. Furthermore, it will investigate the tension that exists between these
multiple meanings and their relationship to the Vedic concept of rita 'right.
The conflict between Draupadi and Duryodhana is metaphorically representative
of the biological level and gives birth to the foundational conflict of the
story. Whereas, Arjuna represents the perennial struggle between the material
and the Universal dharma, which ultimately becomes the overarching struggle
for the Mahabharata.
Vedic Mantras are
Superstrings
Dr. A
Kalanidhi
Vice-Chancellor
Anna University
Chennai ñ 600
025,India
Email: mailto:%20vc@annauniv.edu
Dr. T V Gopal
Assistant Professor
School of
Computer Science and Engineering
Anna University
Chennai ñ 600 025,
India
Email: gopal@annauniv.edu
One of
the basic tenets of ìSanatana Dharmaî is the mahavaakya ìAyam Atman Brahmanî.
At the simplest level this mahavaakya professes that human life is one long
journey to attain the supreme or The Brahman. This may require several births
aver the Indic scriptures.
Human birth is the best form of life and
depending on the deeds during the present life time the next form of birth is
determined. The children and their futures are also determined by the deeds of
the parents in the present birth.
The notions of birth, re-birth and
progeny by choice are very central to human endeavour. These notions prevent
the erosion of faith in the supreme and effect the human life and deeds most
strongly. These notions are readily appreciated both by the intelligensia and
the common man. No other faith details all the aspects of these notions more
comprehensively than ìSanatana Dharmaî. This paper is in continuation of the
work of the authors in providing a scientific framework for the notions of
ìbirth, death and re-birth cycleî enshrined in the Indic
scriptures.
The authors surmise every life form is a ìstringî of potent
letters or bija-aksharas imbibed by penance, yoga or meditation. The ëastral
bodyí of every life form is the shadow matter or the abstract representation
of the result of transformations the life (now modeled as string) has
undergone over several births or janmas. ìVedic Mantrasî are the
ìsuperstringsî or mahavaakyas that act as catalysts for the transformations
being recorded in the ëastral bodyí. Every facet of human endeavour in the
present life is determined by the status of the ëastral bodyí that continues
to get transformed due to the deeds in the present life. It is the astral body
that determines the progeny and their futures too.
In this paper the
authors model the vedic mantras on the lines of the ìstring theoryî to provide
a scientific framework for their analysis and to integrate the notion of
ëfaithí ñ hitherto an outsider to formal science ñ into the mainstream of
scientific thinking.
On Sarasvati Civilization
Dr. S. Kalyanaraman
Sarasvati Nadi Shodh Prakalp
Akhila Bharateeya Itihaasa Sankalana Yojana
Former Sr. Executive, Asian Development Bank
5 Temple Avenue, Srinagar Colony, Chennai 600015
044 2350557
Fax. 4996380
E-mail: kalyan97@yahoo.com
The paper goes into a major area of study relating to ëSarasvati
Civilizationí. This is an area of foremost importance for correct portrayal of
people, history and culture of India. The paper expands on the following
points.
Out of a total of 2,600 archaeological sites of the Harappan civilization,
over 2,000 sites are on the Sarasvati River Basin in North-West Bharat. The
River has been fully traced over a distance of 1,600 kms. from Manasarovar,
Mt. Kailas to Somnath, Gujarat; the tectonic causes for the desiccation of the
river by ca. 1900 BCE have been unfolded through a series of scientific
investigations. Vedic Sarasvati is no longer a myth but is ground-truth.
Efforts have begun to make the river flow again in North-West Bharat. This
will enable the re-enactment of the pilgrimage undertaken by Balarama
described in the Great Epic from Somnath to Mathura along the banks of the
River Sarasvati.
With the discovery of the Gulf of Khambat Cultural Complex by National
Institute of Ocean Technology, which could be related to the R.gvedic texts as
Bhr.gu ks.etra, the sea-faring, riverine people of the civilization can be
identified as Meluhhans. It may be possible to decode the epigraphs of the
civilization using Nahali, a language isolate on the banks of Narmada (Bhr.gu
ks.etra) which may be substratum of the linguistic area, ca. 3500 BCE to 1500
BCE, thus establishing the essentially indigenous evolution of the linguistic
area with ancient versions of languages spoken in the region, languages such
as Santali, Gujarati, Sindhi, Punjabi, Pali, Vedic. The epigraphs may be
decoded using rebus method and concordant with terms related to tools of trade
of fire-workers furnaces and copper/bronze tools, hypothesizing that the
inscribed objects were used as bills of lading for trade and as lists of
property possessions.
Refer:
http://www.hindunet.org/saraswati (a website with over 40,000 files) June
2002
http://www.yahoogroups.com/group/IndianCivilization
http://sanskrit.bhaarat.com http://members.tripod.com/~navagraha
http://www.geocities.com/BourbonStreet/Delta/287 (S'iva)
Evaluating Auras And Chakras
Through Computer Technology
Nishanto Kane
Aura Energy Consulting
18 Arrowhead Dr., West Simsbury
CT 06092-2800, USA
E-mail: pramila@aol.com
There are very few methods that put the body and mind together. The model we
use to analyze the subtle Human Energy System is comprised of seven major
energy centers (chakras), forty-one organs and glands, and the bio-energy
field (aura). The chakras are the organizers of the life force (prana). The
path of consciousness is twofold - the downward flow of manifestation (Shakti),
and the upward flow of liberation (Shiva). The chakras regulate this downward
and upward flow and direct the prana. Each is responsible for handling
different energies. This generates the aura.
In our evaluation we look for three things: (1) What is the energy doing? (2)
Where does the energy want to go? (3) What is blocking it? Our analysis and
synthesis of this information is screened through the individualís
physical/emotional/mental and spiritual aspects to determine how best to
restore balance to the whole system. Computer generated images give us
information on: (1) Chakra balance, (2) Organ and gland energy (3) A color
picture of the aura. Areas of the aura depict different states of
consciousness and colors reveal the energy intensity.
During a session, a series of aura pictures and graph changes occur until they
stabilize, forming a timeline of the personís life. A trained analyst can
determine when a pattern occurred, the cause, and the limiting beliefs still
locked in the energy system that cause mind/body difficulties. When we compile
all this information, we have an incredible map of the personís operating
system: how they were, how they are now, and how they are creating their
future. This is invaluable in determining a wholistic remedy
to harmony.
This is a two-part presentation, and it is highly recommended that you attend
Sarasvati Pancieraís ìSENSING AURAS AND CHAKRAS USING COMPUTER TECHNOLOGYî for
a fuller understanding.
Monotheism and the Concept of Consorts - Vedic Roots
Kamlesh Kapur
905 Harwich Dr., Chesapake
VA 23322
757-482-5632
This paper will discuss the Vedic roots of the idea of Devas and their
Consorts. The paper will examine the point that Braham and Devas being
distinct entities, can they both be translated as God/Gods. What
misconceptions and fallacies have arisen because of this misinterpretation?
Who were the Devas in the Vedas? The nature of the ceremonial prayers is
briefly discussed which was just one part of the spiritual quest or the
journey of the ancient sages. This paper will also discuss to what extent were
these efforts life altering. Was ceremonial reverence effective in changing
the course of immutable natural forces intricately weaving continuous
interaction between the gross, subtle and the causative? Could the chanting of
the mantras do that? Can any prayer do that?
There are two assumptions:
The Vedas precede the writing of Puranas.
Vedas were compiled by Veda Vyas, as also was Bhagvadam. The Vedasí
compilation contains hymns and verses from the Vedas which were composed by
various sages at different times and the collection was made from Sruti - oral
rendition to smriti through the writings of Veda Vyas. Hypothetically it
therefore can be deduced that Vyas might have left out some hymns. Each Sukta
however looks thematically complete.
Purpose of this discussion- It is important to establish relevance of these
beliefs, these ceremonies to our lives. This relevance can only be found if
there is a larger context and a total picture of the vision of the sages.
Therefore, An over all picture of the Vedic ceremonies and a summary view of
the mantras can give us a better idea of the philosophy as well as a sense of
beauty and mystery in the imagery. Micro study selectively using a mantra here
or a mantra there cannot enable us to comprehend what was envisioned by the
sages or what was meant by those rituals.
The 21 Commandments of
Hinduism
Maheswara Prasad Kasinadhuni
28 Windswept Road
Holmdel, NJ 07733
E-mail: mpkasinadhuni@hotmail.com
The paper presents what can be rightly called the commandments of Hinduism as
enshrined in Sikshavalli, imparted as a final set of instructions by the Guru,
to the disciple at the time of departing from the school, before entering into
the world of business. This is a widely referenced text from the 11th chapter/Anuvaka
of Tattiriyopanishad of Yajurved. These commandments are time honored,
authentic, of comprehensive coverage, unique, and still have universal appeal
even today. They are based upon objective principles of co-existence, peace
and non-violence. They are not discriminatory to any particular caste, creed,
color or sex. The students were from all nations within the reach of the
institution, in those ancient days of Nalanda, Takshashila, and Ujjain the
oldest Universities. These instructions are still in currency, being
disseminated even today, at the time of convocations such as of the Benaras
Hindu University, University of Delhi, and such others in India. In all these
are 21 commandments.
Tiruvlluvar - The Poet And The
Person
Satish Kumar
Katar
B-711, Panchvati Society
Vikaspuri
New Delhi ñ
110018, INDIA
Email: satishkatar@hotmail.com
Tiruvalluar
is the name of a great saint of Tamilnadu. He is a household name in Tamil
literature but to outside world, he is largely unknown. In north India, we
have heard of Kabir, Mira, Tulsidas, Surdas, Nank, Narsimehta, Namdev, Sant
Tukaram and number of other saint poets, but have not heard the name of
Tiruvalluar. Saint poet Tiruvalluar created a monumental work Tirukkural 2000
years ago. It stands as a unique piece of literary articulation in Tamil and
possesses the same solicitous status as the Veda in Sanskrit. It is the
considered opinion of so many scholars, both oriental and western ñ that this
holy book can prove to be a friend, philosopher and guide to the ailing
humanity of today. It is a collection of moral principles, pearls of spiritual
cognition and maxims on material prosperity. The author never aimed at
reserving the message as contained in the book, to a particular region, class,
colour or creed but it can be made use of by any man on the globe. It has 1330
Kurals or couplets distributed over 133 chapters and is broadly divided into
three sections:
(a) Arattupal (Righteousness, Dharam, virtue
etc.)
(b) Prutuppal (Arth or Material life) &
(c) Kamattupal
(Kama or love).
The fourth purusharth, Moksha ñ as is found counted in
Indian philosphical system, is not directly mentioned in the book, but
Valluvar also feels all education and knowledge lead to this great centre of
pure wisdom of God because without this basis of Dharam, Arath and Kama,
Mokasha can not be attained.
Love has been a favourite theme for the
poets to write through the ages. Tiruvalluar was no exception. But his love
poetry, even sensuous at that is free from any eroticism or
vulgarity;
Tiruvalluvar as a person was equally interesting. Very few
biographical details about him, his family and ancestry are available or
known. Legend has it that he was born to a brahmin named Bhagwan and a lady
named Adhi who belonged to the scheduled caste. His name Valluvar, however,
suggests that he himself belonged to Valluvan Community whose occupation was
to announce through beating of drums the orders promulgated by the king. By
profession, he was a weaver. His married life with devoted wife Vasuki was an
embodiment of household virtues and marital harmony. In a number of Kurals, he
has referred to ennobling aspects of family life in the most endearing
terms:
For manís meaningful way of life, Tiruvalluvar lays down his
guidelines not on matters of knowledge, but of wisdom which is quintessence of
knowledge. The Knowledge may become obsolete but the wisdom endures
forever.
Paradox of Infinite in Finite
Through Upanishads
Dr. P
Kumar
Research Scientist
DRDO,Department of Mining
Engineering
JNV University, Jodhpur-342011
India
(Also
Secretary, Jodhpur-Bikaner Chapter of WAVES, INDIA)
Through mathematics
it is well known that irrational numbers which do not end after the decimal
are inherent in the finite rational number string. Similarly theories
regarding the origin of universe also propound the seemingly abstract concept
of mass of universe (infinity) contained within the finite limits of ab-initio
point prior to the big bang which delivered the present universe. Vedic Godís
concept is infinite in space and time, which has His residence in each one of
us.
In Brahma Upanishad king Yajnavalka through his discourse to his elder
queen Maitriya explains this crux of Hindu philosophy in a simple question and
answer form with various examples. The ìSelfî in each one of us is God. Each
of us, as His subject, is guided by our action from him.
All the illusions
around us are only due to duality of misconception with respect to atman and
parmatman. King emphasized that only fusion of this duality leads to moksha.
As in physics concept of mass is manifested only when universeís ab initio
bang took place. Before the big bang all mass had fused into Him and there was
no duality vis-ý-vis no privation and no pain.
This paper articulates the
above assertion through two lucid examples. One of crazy womanís cock concept
in which she is illusioned of the cause of sunrise due to her cockís crowing
and second is the paid of tongs concept. Our intellect is like fabulous pair
of tongs with three legs
of why, when and where. But this tong is
controlled by a higher power, the ìSelfî. Had it not been so in deep sleep
state brain would have also not functioned. But we know that it does function
as dreams. Hence the intellect (the finite) is controlled by Him (The
Infinite) which has its aboard within the walls of each one of our finite
body. It is a paradox precisely narrated in Upanishads.
Topic Of Presentation: Philosophy
of Nishkam Karma Yoga
Dr. Mridul
Kirti
A-44, Defense Colony
Meerut ñ 250001
UP,
India 91-121-620-144
Indiaís most precious,
peculiar and prime contribution to the world is the philosophy of ëNishkam
Karma Yogaí. Geeta expounds the doctrine of Nishkam Karma Yoga in the best
possible way.
At the very core of Geeta, is the philosophy of Nishkam
Karma which translates as: acting without desires or emotional attachments to
the fruits of oneís deeds.
In Geeta, Lord Krishna preaches Arjuna to
go ahead and fight the battle of Dharma without thinking of the consequences.
He says to Arjuna, ìYour duty is to fight and you have the right only to
fight; you do not have any control on the outcome.(2-47) The duty of a person
as a ëKarma Yogií is to do the rightful ëkarmaí as worship without expecting
anything in return for the deeds thus committed. Selfless work done with a
wholehearted effort and perfection is the best way for the worldly person to
realize his inner self.
Lord Krishna advocates Nishkam Karma Yoga as
the Yoga of selfless action, as the ideal path to realize the truth. Allocated
work done without expectations, motives, or thinking about its outcomes tends
to purify oneís mind and gradually makes an individual fit to see the value of
reason and the benefits of renouncing the work itself. In order to achieve
true liberation it is important to control all mental desires and tendencies
to enjoy and sense pleasures. The practice of ëKarma Yogaí in daily life makes
an individual fit through action, meditation and devotion to sharpen his
reasoning, develop intuitive power of acquiring knowledge and to transcend the
mind itself.
The whole gist of life centers around ëKarmaí, the virtual
currency unit in the virtual bank of ëSanskarí is ëKarmaí. We have to develop
the understanding of Karma, Nishkam Karma, and Karma Sanyas. A man is born is
with certain Sanskars his past pushes him towards doing certain Karma and
these Karmas are then deposited in his virtual account. The process continues
until the individual attains a zero balance where one achieves Salvation from
the cycle of rebirth. Getting a zero balance of Karma must be the only motive
of birth. Esha Upanishads propounds the whole philosophy of ëKarma Yogaí in a
single word ëTayktenbhunjitaí 1.1 :means use the worldly objects but do not
make them your desires.
Thereby, following the practice of ëKarma
yogaí an individual becomes true spiritual seeker and realizes his true nature
as ëAtmaní. and he lives in this world , works for this world and still stays
untouched from the grossness of the mundane pleasures, thus doing immense good
to the society while on his path to salvation and spiritual
freedom.
Ayurveda in Daily Life
Dr. Vasant Lad
The Ayurvedic Institute
11311 Menaul NE
NM 87192-1445
505-291-9698
This paper will discuss the role of Ayurveda in daily life and how it can help
to establish a state of balance and health.
We will define ìAyurvedaî, and the eight limbs of Ayurvedic medicine. Sankhya
philosophy forms the underlying basis for understanding the principles of
Ayurveda. It provides the understanding of the role of the five basic elements
in the creation of bodily structure. Ether, Air, Fire, Water, and Earth are
the five elements that are the basic components of all material substances.
The role of the three doshas in governing the psychophysiology of every
individual will be examined. Every dosha is comprised of two primary elements
and each dosha has a certain unique combination of qualities that manifest in
every living being.
An individual is indivisible. Ayurveda sees every person as a unique
individual that is part of universal life. The prakruti-vikruti paradigm is
oneís unique constitution (prakruti) and any current state of imbalance (vikruti).
In that context, we consider the influence of the environment on the bodily
doshas and how the qualities of the physical environment, season, climate, and
emotions affect the doshas.
Finally, we will examine an appropriate daily and seasonal regimen and how a
daily routine that is appropriate for oneís own constitution in the context of
seasons to help achieve balance the doshas and enjoy perfect health.
Music Trinity and their
contribution to Music Technology
Dr. T.
Seetharama Lakshmi
Former Reader in Music
Bangalore
University
234, 11th B Cross
20th Main, JP Nagar II
Phase
Bangalore-560078
India's contributions and influences
in the world are in every walk of life and in every field of knowledge. India
has rich heritage and ancient literature. Music is also a veritable field of
knowledge where Indiaís contributions are rich.
There are two ways of
growth viz., Vaggeyakaras-contributions and the works by Lakshanagrantha Karas
on music like Bharata, Narada Venkatamakhi, etc. The Lakshanagranthas in
Sanskrit language are not readily accessible or comprehensible and hence the
most popular way to educate musicians in the theory aspect of music, would be
the Krtis by the Vaggeyakaras. In this strain, Shyamasastry, Mutthusvani
Dixitar and Tyagaraja are doyens who excelled with their songs both in Dhatu
and Matu. In course of songs themselves, they have defined music, established
scope of music and indicated technicalities involved in standardising the
realm of Music even at the advanced stage of music learning. Music and
Sanskrit are the two divine subjects which deal with mundane and super mundane
necessities in order to keep the hope and spirit living among
people.
All the three Vaggeyakaras strove indirectly to contribute to
the important aspects of technology of music, music education etc., to the
world. Their period is reckoned as the "Golden Period" in the history of South
Indian Music. The higher level of technology in music emerged only during that
period. Even today we are following them and developing in those lines only in
the field of musicology. The technicalities of music relate to
Raga,
Tala, Laya, Gati, Prasa, Bhava. Further the skills in
compositional construction in a varied manner and to a maximum extent took
place through the work done by the Trinity. They were residents in one place
and lived in the same period as contemporaries. They made their own technical
patronage for the Kriti forms. Each one claimed greatness in an unique way.
distinguishing their individual styles and significances. One has concentrated
on bhava through sangatis i.e., variations in the rendering of the sections of
the Kriti viz., Pallavi, Anupallavi, Charana. A another viz., Tyagaraja
concentrated on rasabhava and intricate Tala gamanas with a variety of
additional sections of the composition viz., a Kriti, with a "Swara Sahitya"
that being introduced besides the divine nature of the 'matu'. Further another
composer was shown his technique in the grip in the rendering of a Kriti with
the elephentine movement. Both, in respect of Dhatu as well as matu have
maintained the high quality of intricacy in rendering along with a pattern of
a special section called "Samasti charana", by merging both Anupallavi and
Charana sections.
Further, they have interwovened, in the weaving of
the Kriti form itself, the most important techniques of music learning and
music practice. Music is for a divine purpose. Music by itself is defined as
divine nadoposana. The music trinity also explained about the characteristics
of a good gayaka (musician) and the various requisites for a good composition
which is directed to please the higher people (Gods, royalty etc. ). All those
references are ever green in nature, memory even today to follow and adopt.
There is stupendous growth in the science and tradition of music enough to be
a veritable field for research and development in the academic curriculum of
higher education.
The Ragas and Talas which they adopted are still
inspiring any one to go on doing research and unravel the depths in music by
choosing various problems for study. They established the fact that music is a
full fledged technology within itself covering presence of Bhakti unto God,
Raga, Tala, Bhava in it. Ultimately music provides not only ones own atmananda
but will also provide moda to beings including birds, insects and animals.
Finally, it provides salvation in identifying ourselves with the Almighty. The
world of music and research growth in it owes to trinity. The paper explores
scope of music education also.
Repositioning Hinduism in the
American Education System: The Infinity Foundationís Strategic
Vision
Rajiv Malhotra
The
Infinity Foundation
53 White Oak Dr., Princeton
NJ 08540
609-683-8161
Email: rajiv.malhotra@att.net
An
analysis will be given on the issues facing Hinduism in American education,
where these problems come from, and what the mechanisms at work are. These
mechanisms include both kinds - those in the American system, and those that
are caused by Hindus themselves. A segmentation will be proposed as to how one
may strategize in terms of more specialized problems. The long term vision of
The Infinity Foundation to address these issues will be explained, along with
a brief description of some specific initiatives.
Relevance of Gandhian
Satyagraha to the modern world
Krishna Mallick
Department of Philosophy
Salem State College
352 Lafayette Street
Salem, MA 01970-5353
: 978-542-6298
Email: kmallick@salemstate.edu
This paper examines the Gandhian view of Satyagraha as presented in some of
the books/articles written by Gandhi. It shows how Gandhian Satyagraha can be
applied to the global issues that we are faced with today--terrorism,
globalization and others.
The Hindu Origins of
Universalism
Professor June
McDaniel
Department of Philosophy & Religious
Studies
College of Charleston
SC 29424 ñ001
Email: mcdanielj@aofc.edu
India had the
first statement in the world of the perspective of universalism (ekam sat...),
an idea which has greatly influenced the study of comparative religions in the
West, especially through such writers as Jung and Eliade. While its origin has
generally been attributed to Plato and Platonic philosophy, its presence in
Vedanta precedes Platonism.
Today, universalism is in a struggle with
postmodernism in the field of Religious Studies. This paper will examine
universalism in Vedanta, and in the works of Plato and others. It will also
discuss its current status in the field of comparative religion in the USA and
in India.
Shreemad Bhagvad Gita: The
Science of Life and the Art of Living
Dr. Mahesh J. Mehta
Hindu University of America
113 N. Econlockhatchee Trail
Orlando, FL 32825
The message of Shreemad Bhagvad Gita is to awaken Arjun to perform his Sahaj
Dharma of Kshatriya to destroy the evil forces and to reestablish the Rule of
Law (Dharma Rajya). Bhagwan Shree Krishna, the incarnation of the Supreme
Being, the charioteer and friend of Arjun , reveals the secret of all secrets,
the science of life (Brahmavidya) and the philosophy of the art of living(Yoga
and Yagna) through seven hundred verses, known as the Song Divine.
The setting of the Bhagvad Gita is the Battle -field of Kurukshetra where
armies of both Pandavas and Kauravs are ready to plunge into a bloody war to
annihilate their opponents. In the metaphysical sense the human mind is the
Kurukshetra where there is a constant struggle to choose the righteous actions
over the unrighteous ones or to attain transient happiness by fulfillment of
desires over the attainment of the Supreme Bliss by practicing working toward
selfless action (Tyag).
In the eighteenth chapter of the Geeta Bhagwan finally tells Arjun, ì I have
revealed to you this profound knowledge about The Self. You now do whatever
you like.î Arjun said, ì Destroyed is my illusion, as I have gained my memory
through your grace,O Achyuta. I am firm; my doubts are gone. I will do
according to your word.î
The conflicts of emotions and intellect, the likes and dislikes, dos and
doníts have always remained real for all human beings. The seekers of eternal
happiness or freedom have at their command the infinite ocean of knowledge
through the chapters of the Bhagvad Gita. It has remained a solace for the
life of all through the ages.
Shankara And Gitaís
Karmayoga
Dr. Mahesh
Mehta
Windsor, Canada
Email: sanatana@hotmail.com
Shankara
is known as a proponent of Jnanayoga, in which Karmayoga and Bhaktiyoga both
play an ancillary role. The paper proposes to analyse Shankaraís views in his
Gita-Bhashya on the status of Karmayoga vis a visa Jnanayoga and shows whether
his views and interpretations are in conformity with the tenor of the Gita.
Further, the paper deals with the important question pertaining to the
performance of actions in the post-Brahmajnana state by a jivanmukta. In this
context is discussed in detail Tilakís critique of Shankara in his
Gita-Rahasya.
As a sidelight the paper will also include a statement
on the notion of the transcendence of the ethical according to Shankara and
the Gita.
Moulding The Young Mind ñ Indian
Concept Of Universal Dimensions.
Dr. K.
P. A. Menon
Former Chancellor
Lal Bahadur Shastri Sanskrit
Uni
New Delhi
(President, WAVESí India Branch)
In the
Introduction it has been mentioned by the author of Hitopadesa :
The
refinement given to an earthen pot, Being moulded is not ever
lost.
That is why the king was anxious to have his wayward children
trained by a competent preceptor when they were at an impressionable age.
Instead of preaching sermons to them Vişņu Śarma chose to tell them stories of
birds and animals and human beings of motley character.
Hitopadeśa and
the alternative version of Pancatantra might be compositions of the first
decade of the Christian Ear, but the Idea itself is of hoary antiquity. The
moulding of character started for the children at a very young age through bed
times stories related to them by their grand parents in many cases or by the
parents uncles and other elders. It is well that Sivaji, the founder of the
Maratha kingdom owed much to the education received by him from his mother
through stories on the great Epic. For the training of a prince Kautilya has
advocated that he shall receive lessons in military arts in the mornings and
in Itihāsa in the afternoons. It has been further clarified that Pūraņa,
Itivŗtta (History), Ākhyāyika (Tales) Udāharaņa (Illustrative stories),
Dharmaśāstra and Arthaśāstra are known by the name Itihāsa. At the adolescent
stage education and recreation were to go side by side.
This concept
of moulding the mind through stories appears to have got universal acceptance
in the East and West. Example can be given of the Aesopís Fables, the Spanish
Cuentos and those like La Fontaine in French. Some times the stories reflect
the state of the society like the Arabian Nights in the Arab World or the
Decameron in Italy. To what extent has the West been influenced by the Indian
tradition could be a subject matter of further and deeper study.
The Genesis And Spread Of Indian
Civilization.
Dr. K. P. A.
Menon
Former Chancellor
Lal Bahadur Shastri Sanskrit Uni.,
New Delhi
With the unearthing of lower and lower layers of the
Harappan Civilization, a view was being taken by historians that this ancient
Indian Civilization could be considered as one of the oldest and be
contemporaneous or even anterior to those of Sumer or Egypt. With its spread
into Rajasthan, Gujarat and other regions of the country, the earlier epithet
of Indus Valley Civilization had already been given up. It was a Western
Theory with many, more than willing, supporters from India also that the
Harappan Civilization had been destroyed by the invading Aryans in the early
centuries of the second millennium. Further studies on the subject have, given
a completely different picture and the invasion theory is having only a
dwindling group of supporters at present.
Discussions held in the past
on the Sarswati Civilization throws a lot of light on the antiquity of the
Vedic period and the date of composition of the Vedas. Simultaneously, the
painstaking work done by our archaeologists and historians have been able to
locate elements of the same Vedic or Aryan culture in the Harappan relics
also. While Western scholars had dated the Rig Veda to Circa 1,200 B.C and the
Epic Ramayana to 200 B.C it is the general view of litterateurs and many
historians that the Epics must have been composed a few centuries prior to the
dramatist Bhasa who might have flourished in the 3rd - 4th century A.D. In
that case the composition of the Vedas would go back to a much remoter past.
Sanskrit language and Sanskritic Culture must have been there for at least
three or four millennia before Christ.
It was also being made out by
the historians of the colonial period that the Dravidians were the earlier
inhabitants of the Northern plains and were driven out by the new settlers who
were also the destroyers of the Harappan Civilization. There are some who take
the view that the Dravidians reached the Southern Penninsula in two streams
from their original homeland in the Mediterranean. There are no evidences
available for establishing the theory of conflict between the Aryans and
Dravidians in the Vedic, Sangam or any other literature. On the other hand,
there is much to support a theory of co-existence and borrowing from each
other in languages and cultural practices. It is also an established fact of
history that both the civilizations which together contributed to the
composite Indian Cultural had a wide spread and contacts with those of the
West and East. How old these civilizations were and what had been their spread
and depth and how they had been interacting with other civilizations of the
East and West will all be discussed in detail in the
Seminar.
Being of and Being with
ëConsciousnessí: Essential Differences between Indian and Contemporary
Approaches
Dr. Sangeetha
Menon,
National Institute of Advanced Studies
Indian
Institute of Science Campus
Bangalore, India
Email: prajnana@yahoo.com
By and
large, the current mainstream discussions on ëconsciousnessí follow two basic
ideas:
i. there is something evasive called consciousness which is to
be explained, and,
ii. explanations are to made in the line of adhering
to physical mechanisms and processes or in terms of discovering states which
are described as transcendental.
The interesting question is whether
our classical method of understanding a not-so-familiar phenomenon by tracing
its origin and manifestations at higher levels is good enough for
understanding ëconsciousnessí. Is our method dominated by epistemic processes
to be complemented by first-person and life-oriented approaches where the
individual and his/her experience becomes the crucial factor in the
enquiry?
I will present a few distinctive features of Indian ways of
thinking which focus on self-exploration as key to understanding
ëconsciousnessí
Binding Experiences:
Looking at Being of Self and Self-Transcendences in the Context of a
Discussion on Transpersonal Psychology of the Bhagavad Gita
Dr. Sangeetha Menon
National Institute of Advanced
Studies
Indian Institute of Science Campus
Bangalore,
India
E-mail: smenon@nias.iisc.ernet.in
I will be juxtaposing, for this end, two seemingly unrelated ideas but both
founded on experiential level than theoretical: the being of self in specified
contexts, and the tools offered so as to integrate/transcend the
self-in-a-context to a larger self. I will be looking at the 'doing self', the
'loving self' and the 'meditating self'; understanding them from the
> > standpoint of a variety of states of mind, choices, relationships and
attitudes, suggested in the Gita. I will also be, in this context, briefly
addressing to the problems encountered in recent discussions in 'consciousness
studies' of not having a theory to factorise the major issue which is the 'experiencer'
to address the complexity involved in understanding 'consciousness'.
For the second major part of my essay, 'self-transcendences', I will be giving
a framework woven of 'epistemological tools', 'artistic tools', 'meditative
tools', 'eschatological tools', 'interpersonal tools' and 'transpersonal
tools' to look at 'when', 'how', and 'to whom' transcendences happen and what
their nature are.
Beside Three Unique Women And
Their Minds - Looking At Gandhari, Kunti And Draupadi
Dr. Sangeetha Menon
National Institute of Advanced
Studies
Indian Institute of Science Campus
Bangalore,
India
Email: prajnana@yahoo.com
This
paper would present a narrative of the unique lives of the three major women
characters of Mahabharata: Gandhari, Kunti and Draupadi, and their importance
in understanding the complexity of the portrayal of Dhritarashtra, Vidura,
Pandava brothers, Duryodhana, Bhishma, Lord Krishna et. al.
I would
specifically look at
- the world views
- the value systems, and,
- the unique minds
Vedic to Modern Journalism -
Reporting War & Terrorism
Prakhar Prakash Mishra
Journalist, UNIVARTA ,New Delhi.
SM corporation, 139, Mohammadpur
Near Bhikajikama Place, New Delhi-110066
Survival of fourth estate, i.e., Press is essential for the survival of
Democracy. Journalists owe the responsibility of protecting the democracy on
their own. No body entrusts them with this responsibility but for this they
put their life on stake. In the era of globalization when counties are coming
closer to one another for the sake of business & economy, the threat of terror
is causing havoc in the way of media persons in discharge of their duties.
People expect from a journalist to mirror the society, as it exists. They are
expected to expose corruption, crime, and dirty politics and update general
public with latest information.
In this paper, we present the rich tradition of journalism that ancient India
had, and analyze the challenges of reporting on war and terrorism. Elements of
journalistic expertise has been traced back to Vedic literature. Later
Pauranic literature presents Narad functioning as a reporter. He wanders
across the globe and passes information in an explicit jourlistic style
amongst Devas & Rishies. Mhabharata is another very good example when we see
Sanjay, a reporter, watching the battle of Mahabharat from a distant place and
relaying the incidents to King Dhritrastra. This is quite like modern day
Television and Radio reporting
Other than reporting, in the Press, there are other functions, specially of
that editing. Lord Ganesha may be termed as first copy writer or Sub-Editor,
who at the request of Vedvyas, scripted Mahabharat after understanding slokas
dictated by Vyas. A sub-editor finalizes any copy to be published by fully
scrutinizing and understanding the pros & cons. In modern day journalism, mis-reporting
or interpretative reporting is very common. Evidence of mis-reporting or mis-interpretation
can also be found in ancient Indian literatures. With the passage of time, the
trend & tools of journalism are changing. Modern journalism is turning more
difficult, challenging & risky. On one hand journalists are required to report
from a war front on other, he is expected to expose malpractices prevalent in
the society. We take up several cases of journalists getting killed, abducted
or harassed in the present phase of global terrorism.
The Indian Cultural Heritage
and Its contribution to the World
Professor V. D. Misra
Department of Sociology
Lucknow University
Lucknow, UP, India
The paper is based on micro-analysis of Indian cultural heritage and its
contribution to the world.
India has an impressive cultural heritage, starting from Indus-Valley, more
than three thousand years BCE. We find philosophers preaching monistic themes
from Upanishads eight centuries before Christ. It spans from the days of the
Vedas to the Buddha. From Shankaracharya to Gandhi, Raman, Tagore, Narlikar
and Kalam. We had Balmiki and Vyas writing our great epics; Varahmihir,
Bhaskaracharya and Aryabhatt developing astronomy and mathematics thousands
years ago. Recently a Japanese microbiologist dr. T. Takashima (2000) has
called upon modern researchers to look into Vedas for furtherance of science.
The flow of India culture is like flow of its most sacred river Ganga. It is
old yet vibrant, constantly getting enriched by various tributaries of
different races. It has survived brutal challenges and deluges of fire and
catastrophe. The sword and fire of the conquerors could destroy the temples of
Somnath, Viharas of Sarnath, and universities of Taxila, Nalanda and
Vikramshila along with the wealth of seven storied libraries having millions
of books but not destroy the spirit and the mind which created them. The
Indian identity could never be erased by the cruel hand of time.
The spirit of Indian culture is eternity and spirituality based on universal
brotherhood, compassion, tolerance, equality and supreme satisfaction. It
always struggled between conformity-continuity on one hand and
transformation-modernization and change on the other.
Besides spiritual pursuits, India had given deep thought about creation,
starting with Nasdiya Sukta of RgVeda, to astrology, astronomy, geography,
atom-ecology, mathematics, medicine, surgery, metallurgy, architecture,
shipping, weaving. Its flourishing global trade generated lot of wealth, and
in the midst of highest level of world prosperity it maintained ideal life
style of balance between material and humane outlook. West can learn from
India the secret of its culture that transcends time and space in which
scientific advancements can advance hand in hand with philosophy of Vedanta
and practice of Yoga to balance the stress of modernity.
India and Hinduism:
Epitomizes the Art and Science of Human Welfare
Dr. Bhupendra Kumar Modi
President, Indian Council of Religious Leaders
36, Amrita Shergil Marg ,New Delhi- 110 003
E-mail: drbkmodi@hotmail.com
Since the end of World War II, at which time the UN was created to free the
world from the distress of war, armed conflicts have claimed more than 27
million lives and consumed global wealth of more than US $ 30 Trillion. Eighty
percent of these conflicts had their roots in ethnic and belief differences.
On September 11th, a tragedy of massive proportion brought ìreligionî to the
center stage. Finding long-term solutions for establishing peace in the world
therefore necessarily calls for enjoining and entrusting the leadership of the
religious and spiritual communities of the world with the responsibility of
creating peaceful and tolerant communities out of their large followers.
Any action plan for the peace-initiative involving these religious leaders
must be based on ëcentrality and sacredness of all human lifeí. India, which
is a mini-world in itself, stands out tall in the family of nations as the
most qualified nation with the knowledge, experience, expertise, capability
and will to provide leadership role in such peace initiatives. In this regards
the religious and spiritual leaders from India can play their rightful role of
guiding humanity, so that shades and hues of different parts of the human
society inhabiting this beautiful planet earth can experience synergy,
reassurance, harmony and peace.
Indian spiritual thoughts, especially of Vedanta and Buddhism represent the
universal wisdom and human face of mankind at six levels -- individual,
family, social, national, global and universal. Unfortunately the light of
this glorious wisdom, about values and ideals, is unavailable to much of the
world due to ignorance, myths and misconception. In reality the thread that
permeates through all the six levels is that of the ìspiritual dimensionî,
which fully endorses co-existence, co-operation and co-creation. This
spiritual inheritance of India, a lighthouse in the sea of life, has remained
unaffected by the turbulent waves for many millennia. Because of surviving, in
spite of mind astounding diversity of languages, food habits, customs, local
traditions and beliefs, India is most qualified to understand and coordinate
divergent views of various world bodies, institutions, faith leaders and work
towards peace initiatives.
The paper presents the need of Indian thoughts in a pure form, to educate the
world at large about the sanctity of all life, to start dialogue. These
thoughts taken up for elaboration are : ëWorld is One Familyí, ëEqual respect
for all religionsí, ëLet all be happyí, ëWork for the welfare of all living
beingsí, ëTreating mother & father as divinitiesí ëRespects the Natureís grand
design of diversity and seek harmony in existenceí, ëThe principle that every
individual is responsible to reap the fruits of his own actions, thoughts and
wordsí, ëethics and morality balancing and governing wealth, worldly desiresí,
ëhighest goal of self-realization.í Indian mind has also laid great stress on
the relationship between individual, family and society, and a man looks for
own development and progress, by his own efforts and with the help of family
and society. Indian Religious leaders can guide the humanity in the Art and
Science of Human welfare through Spiritual dimension of human existence.
The Royal Chronology of India
Raj Mohanka
8 Deer Run Drive
Shrewsbury, MA 01545
508.842.1899
To better understand Indian History (such as when events like the Dasharajnya
War, Ramayana Epic, and Mahabharat War actually occurred), Iíve compiled my
findings into one India Timeline based on historically accepted data combined
with well-known Indian Royal Dynasties. Iíve assumed an average generation
size of 20 years before 1000 B.C.E. and 25 years (per generation) after that
date. The main Dynastic Families are listed at the top of the Timeline (Yadus,
Drhuyus, Purus, Brghus, Ikshvakus, etc.). All persons in the Timeline are
assumed to be human with normal life spans.
This file actually has 4 spreadsheets (see the 4 lower Tabs when you open up
the Excel file):
Royal Chronology of India (Columns K through P on the right-hand side describe
other civilizations - Egypt, Israel, Iraq, Iran and China). On Page 21 of this
file is a Population Chart of India from 8000 B.C.E. to 2200 C.E. On Page 42
is a list of assumptions and sources used to build the timeline.
All major World Religion have roots in the Vedas. This brief spreadsheet shows
the flow of religious thought from the Vedas, to the ëAryan Splití, the Jewish
Exile, the Buddhist Missionaries to the Middle East, and finally the creation
of the ëintegratedí religions of Sikhism and Bahaiíism.
A comparison of Major World Religions against common descriptors such as
theistic practice, holy book, holy cities, founder, relationship of man to
God, etc. This spreadsheet is still under development.
Festivals of India.
You can hold your cursor over the cells in these spreadsheets to see the
comment text. Most of the content of this timeline is, in fact, in the
comments - which can be as large as a page per cell.
Dharma Ascending: Hindu
Renaissance and the Twenty-First Century"
Dr. Frank Gaetano Morales
President
Upasana
Yoga Society (608)
280-8375
Email: fmorales@dharmacentral.com
The
last several decades have witnessed a growing global revival of Hinduism. This
revival of Hindu culture, religion, philosophy and art forms can be seen
developing in several different forms. These include
a) the success of
Hindu reconstructionism in India;
b) the tremendous growth in
popularity of Hindu concepts outside the Indian context, such as karma, dharma
and reincarnation, and the adoption of Hindu practices, such as meditation and
yoga;
c) the growing number of non-Indian converts to Hinduism.
In my paper, I will examine the recent history of this current Hindu
renaissance, as well as some of the reasons why this growth phenomenon has
occurred. In addition, I will outline several of the challenges that a newly
vibrant global Hindu community might encounter in the new millennium. Finally,
I will present several systematic criteria and formuli for ensuring the
continued preservation and growth of Hinduism on a world-wide
scale.
Suggestions for Dharmic
Reform
Raj Mohanka
Email:
rajmohanka@hotmail.com
In
the process of studying about the religions of India and the world, and by
making an effort to compare and contrast different religions, Iíve come to the
conclusion that Sanatana Dharma (ìHinduismî) needs to be reformed.
In
this paper, I outline my logic for the need for reform, talk about my views of
religion, spirituality, manís constant search for God, and detail some basic
and some detailed suggestions for that reform. My ideas are very reflective of
my upbringing here in the U.S. I suggest different ways to organize
scriptures, people and ideas together into a cohesive system that follows a
somewhat corporate/governmental hierarchy while retaining a degree of
flexibility and tolerance that is the fundamental strength of Sanatana
Dharma.
I present my ideas about numerous aspects of Dharma:
revelation, monotheism, idol worship, oral versus written traditions, internal
(personal) versus external (societal) development, samskaras (sacraments),
temple design, education, politics, economics, the environment, population
management, the Caste System, militarism, fanaticism, and the differences
between spirituality and religion.
The ideas conveyed in my paper are
not meant to be a new form of dogma or a new set of rules/standards that are
cast in stone. Nor do I seek to pass myself off as an expert on religion ñ I
am not. This paper merely describes some suggestions from a conscientious
Dharman to those who are interested. They are based on some study of scripture
combined with a solid understanding of history and how religion has been
transformed over thousands of years.
The Path Of Rituals In
Hinduism
Shanthi Muthu
127 Pitman St. #1
Providence
RI 02906
401-831-9898
Fax: 401-621-2140
E-mail: SMuthu@TFC.Textron.com
Vedas consist of two sections - 1. Karma Kanda (path of rituals) constitutes
95% of Vedic contents. 2. Jnana Kanda (path of knowledge) forms 5% of Vedas,
and is called Vedanta, meaning ìEnd of Vedasî.
A student desiring for doctorate has to start from the basics, gradually
progress towards his goal. Unfortunately, the cart is put before the horse. He
is comfortable with Upanishads, but not with rituals. So, in Hindu religion it
is enjoined that a person should do Karma (ritual or action) first. Rituals
are like the steps of a ladder. Once the top is reached, they can be
abandoned, but not until then.
It is widely (but wrongly) believed that Karma Kanda and Jnana Kanda conflict
one another and propagate extreme opposites.
A frequently asked question is ìWhy cannot the reverence to forefathers be
shown by mass-feeding, instead of the Sraddha ceremony?î Mass feeding should
be an additional act of goodness and not a replacement for Sraddha.
Perhaps due to lack of time or literature that can explain rationally, there
is a prejudice and misconception that rituals are superstitious and thus are
completely neglected by the educated class of Hindus.
The 8 Atma Gunas (good qualities) that uplift a person who performs rituals
are Daya, Kshama, Anasooya, Saucha, Anaayaasa, Mangala, Akaarpanya, and Asprha.
Though other religions also preach the above ethics, the specialty of Hinduism
is that it does not stop with preaching, but channels an individualís
activities in the practical field of rituals, so that at every stage, precept
and practice complement each other.
Some polluting aspects at Physical, Mental and Intellectual level make life
miserable for an individual and rituals or Samskaras help in removing them by
integrating body, mind and intellect .
For example, one of the Samskaras ìPancha Maha Yajnaî (5 great sacrifices)
reinforces the idea that a person exists in the world because of co-operative
help from several sources. To acknowledge the help and pay his debt, he must
perform daily, 5 great sacrifices to Deities, Ancestors, All created beings,
Teachers and Humans.
Though pursuits (other than rituals) like exercises, competitive sports help
to some extent in developing Atma Gunas, the cleanliness or politeness in them
is outward at physical level only. The basic motive is to compete and
outshine.
This paper presents an analytical study of Rituals, substantiating the points
made above. It establishes that ritual is a special ìSadhanaî available only
in Hinduism. That ritual is a means to progressively achieve the goal (unity
with the universal). Man becomes that of which he constantly thinks.
Myths: Greek and Indian ñ Towards
a Methodology of Comparison
Shobha
Narain
(Department of English, Matariye college, University of
Delhi)
33 Siddharthe Enclave Ashram Chowk, New Delhi 110014,
India
Indiaís contributions and influences in the world need to
be explored from a fresh angle, without the burden of western scholarship and
without some of its bias. The West for long had operated within a parochial
domain believing that ancient Greece represents the roots of western
civilization. The west does acknowledge the contribution of what it calls near
east to the Greek civilization but ignores the relationship of the far east to
the near east. The Indian civilization directly or sometimes indirectly
through near eastern civilization had had its influence on the West in terms
of contributions towards several fields of learning as diverse as philosophy
and mathematics, literature and polity.
When looking for influences
and contributions one has to guard against the tendency to create hierarchies
and establish hegemony of one civilization or culture against another. Indian
thinking and way of life has always respected the rich diversity of human
experiences that make up the various cultures of the world. This essay, while
suggesting a methodology of comparison, that would help find parallels and
differences among the various bodies of myths specially Indian and Greek, has
for its premise the idea that what ever be the field of human knowledge and
endeavor it can not exist in isolation in one geographical or temporal space.
It is an accepted fact that myths whether Indian and Greek has not been the
creation of one person. Each race and each era created its own myths and at
the same time borrowed from the already existing thus adding to their richness
and variety. They are distinct and yet related to each other. There are common
patterns and ideas, which give universal appeal and colour to myths whatever
be their place and period of origin. One should look beyond borrowings and
influences and think of myths as collective means our ancient civilizations
had to understand their world and their reality.
This paper also
traces the origin, evolution and dispersion of myths and their relation to
various aspects of life such as language and poetry, culture and belief. Only
when we understand the dynamics that went into the making of myths we can
evolve a methodology of comparison through which we perceive links and
relationships and go beyond national and geographical boundaries. Myth like
religion is all pervasive but without its possible fanaticism. Thus mythology
is the most primary and the most widespread of intellectual activities of
early civilizations. A comparative study of mythology helps us to understand
the homogenous nature of various civilizations.
Scientific Investigations On
The Medicinal Properties Of Triphala, An Ayruvedic Rasayana Drug
Usha R. Palaniswamy
School of Allied Health-Asian American Studies Institute
U-2101, Uni. of Connecticut, Storrs, CT 06269
Reports indicate a tremendous increase in the use of alternative medical
practices around the world including the Indian Ayurvedic medicine, which
almost always involve the use of herbal medicine. In Ayurvedic medicine,
plant-based medicinal formulas of numerous combinations of herbs are used for
treatment. One such formulation is Triphala, which is the most popular
Ayurvedic herbal formula of India, prescribed for eye diseases, anemia, cough
and fevers. Triphala is composed of three fruits, namely Amalaki, (Phyllanthus
emblica; Euphorbiaceae), Haritaki, (Terminalia Chebula; Combretaceae), and
Vibhitaki, Terminalia bellirica, Combretaceae). Although the use of these
three herbs together in the formula Triphala is most popular, they are also
used individually in Ayurveda for various ailments. Triphala has been recently
identified in Western medicine as having anti-oxidant, anti-diabetic,
anti-cancer and anti-mutagenic properties. The constituent herbs of Triphala
have been analyzed for their chemical as well as functional properties by
modern scientific methods.
This paper describes each of these three botanical species, highlights their
traditional and cultural uses, lists the attributed medicinal properties in
Ayurvedic medicine, and critically examines the scientific investigations on
the medicinal and rejuvenating properties reported from controlled laboratory
and clinical studies. The mechanisms of action of these three herbs
individually as well as in the combined formula will be discussed.
Sensing Auras And Chakras
Using Computer Technology
Sarasvati Panciera
Aura Energy Consulting LLC
65 Haven Dr., Granby
CT 06035, USA
E-mail: sarasvati@snet.net
It is well known that E=mc2. Einstein's famous equation forever changed the
way we look at the universe. His Theory of Relativity proved that mass is a
form of energy, and was in no way associated with some
elemental,indestructible substance. To over-simplify for the purposes of this
presentation, if we have mass (and we obviously do), and if energy and mass
are equal, we are made of energy. Of course the sages, or seers, of the East
have known this for thousands of years, although definitely not framed in
these terms. In India they speak of nadis and prana, auras and chakras. As we
are all capable of sensing auras, during this presentation you will have the
opportunity to directly experience your aura.
Kirlian Photography, developed in Russia, was one of the first methods used to
"capture" the human aura in a way that would allow people, other than
clairvoyants, to perceive it. However, only recently has modern Western
computer-imaging technology been used as an approach to capture and study this
phenomenon.
An Ayurvedic physician, a clairvoyant, and a computer engineer, using the
principles of kinesiology and reflexology, developed the system we will be
discussing here. It displays and prints out the aura in color, shows graphs of
the energy level of 41 individual organs and glands, and depicts the balance
of seven major chakras (energy centers). Because the aura holds the blueprint
of who we are: body, emotions, mind, and spirit, this technology can be used
for physiologic and psychological analysis.
We will choose a volunteer from the audience to demonstrate how our system
works. This sophisticated system is only as good as its operator, as will be
apparentduring Nishanto Kane's presentation: Evaluating Auras and Chakras
Through Computer Technology. This system is revolutionary in that it gives the
trained analyst a unique method to help clients enhance theirself-awareness.
On Creation Of Universe
According To Kashmir Saivism
Chandrakant Pancholi
P.O. Box # 1241
Church Street Station
New York, N.Y. 10008-1241
718-672-6550.
The paper briefly outlines basics of Kashmir Saivism, and undertakes to
presents the following. Importance of ìspandaí theory in explaining the
beginning of universe. Principle of ìParadvaitaî in Kashmir Saivism and its
superiority to other principles. Its Comparison with the Buddhist, Brahman,
Advaita and other such prevalent theories. Critique of other theories of
creation, Maya, Dream, ìSarp-Rajju( rope mistakenly believed to be a serpent),
Opinion of Abhinavgupta of Entity and its creation as real and having eternal
existence, rather than as ìAvidyaî, or false or unreal. Stress of Kashmir
Saivism on direct experience.
The paper also discusses other aspects of Kashmir Saivism, e.g. Absolute
Monism, Five main acts from Creation to revelation
How VignanBhairava Tantra
Begins: The Meaning Of The Profound Questions by Devi to Bhairava.
Chandrakant Pancholi
P.O. Box # 1241
Church Street Station
New York, N.Y. 10008-1241
718-672-6550.
In this paper we explain concepts of Paul Reps (of Zen Flesh, Zen Bones) who
first brought VignanBhairava and Malinivijaya Tantrasí and that come from
questions in the last few pages of his book, just as an afterthought, to the
audiences of the West in 1955- to the masterpiece exposition of both Tantras
by Jaideva Singh in 1981.
The questions in particular handled are: What is your reality, My Lord to the
original questions starting from ìKim Rupam Tatvato Deva, Shabdarashi
Kalamayam.?î
The Questions about Reality, about how I get realization, about what is your
form, about Who holds the Universal Wheel, Where is the Center of the
Universe? etc.,
We also analyze if Zen (Buddhism) has borrowed the concept of ìCenteringî and
Meditations from Kashmiri Saivism Texts like VignanBhairava and Malinivijaya
Tantras?
Zeus And Indra: A Comparative
Study
Dr. Asha Lata
Pandey
Head, Sanskrit Department
Delhi Public School, New
Delhi.
1-B, HUDCO Place
Andrews Ganj, New
Delhi-110049.
ëZeusí is the most powerful God according to
Greek mythology and ëIndraí according to the Vedas. From a study of both Gods
s described in Greek Mythology & Vedic Texts, one finds mention of
striking similarities in their birth, appearance, romances, and adventures.
Their heroism is demonstrated in physical as well as in spiritual deeds. Both
have been associated with rain, thunder and lighting. Both Zeus and Indra are
father figures and protectors with super powers. Bur for their immortality,
they resemble human beings (Indraís hair, beautiful chin, arms, beard is
described in Rig Veda 2.16.2, 8.85.3, 2.11.17 etc. the same is the case with
Zeus as seen in old sculptures). They both show emotions of love, jealousy and
anger. Both succumbed to the charms of pious mortal women and impersonated
their husbands to seduce them. ëIndraí has ëAgnií and ëPushaní as brothers;
Zeus has ëHadesí and ëPosidoní as brothers. Both of them have many
wives.
The purpose of their paper is to cite these similarities
and trace a common ancestral and cultural link between Zeus and Indra and in
turn, between Greece and India. The parallels between Indian and Greek
mythologies as stressed by our various scholars will also be highlighted. The
study of the varied and detailed parallels of Vedic and Greek mythological
characters may also unravel other mysteries with regard to Zeus and
Indra.
Rgveda and Modern Physics -
Parallels and Contradictions
Ashish Pathak
159 Eastwick Road
North Kingstown
RI 02852
401-295-4290
E-mail: apathak@aemc.com
A great deal of literature exists to explain how the universe came into being.
The approach has traditionally been two- pronged. On one side, the great sages
of India have spent centuries in thinking and developing a philosophy. Their
efforts have resulted in a very sophisticated and deep understanding of nature
The extended philosophy also produced code of conduct in a human life. It
explained the method to ascend to our creator. As the society struggled to
live up to the expected level of behavior, the art or the process came to be
known as a religion. The sages produced knowledge by deep meditation which
gave them extraordinary cognitive powers to understand nature. Conclusions
were written directly without showing the methods.
On the second side, a different approach to understand the nature and the
creation was developed. The approach required that the creation be understood
by calculating and measuring nature. This approach has come to be known as
science. Science requires tools to measure and development of methods to
calculate. At the present time, this is the most widely acceptable method to
understand nature.
Recently, scientists have studied the scriptures and have presented us with
bold new theories that the knowledge produced by the sages indeed is of
significant value. It corroborates and contradicts our present understanding
of how the universe was created.
The intent of this paper then is to show how Rgveda, the first book ever
written in the human society, reveals the knowledge of creation.
Universal Philosophy of Hinduism,
Ethics and Rituals
Gokul P.
Pokhrel
President
Nepal Arya Samaj
Email: gp@npigp.wlink.com.np
Hinduism
is the oldest religion of the world that took shape when ancient civilisation
flourished in the Indus valley, thousands of years BC. Like other great
religions of the world, Hinduism has no single apostle that is why it is
called Sanatana Dharma- a religion that evolved and took shape through ages.
The Vedic era was characterised by the existence of a caste-less society.
Hymns were composed in praise of a single God, which is omnipotent and
manifest in all the animate and inanimate objects. The God was called by
different names and forms. Puranas and legends were developed later by
Brahmanical priests who were over- zealous to perpetuate the faith of the
people in the religious tenets and conceived of the existence of many gods,
elaborate rites and rituals that included the much abhorred caste system also.
Since it has never been an organised and coherent religion sans the
elements of militancy, it witnessed extinction in several countries of South
and South East Asia over a long period of time. Yet, Hinduism imbibes a very
rich philosophy of universal humanism, material and spiritual bliss not
matched by any other world religions. This philosophical sublimity contrasts
vividly with the innumerable rites and rituals which are not only confusing
and contradictory to the followers but also loathed by many as obsolete,
cumbersome and outmoded.
The tenets of Hinduism is more firmly
entrenched in the small Himalayan Kingdom of Nepal. The constitution has
declared it as a Hindu Kingdom providing it the distinction of the only Hindu
Kingdom in the world. But the people of other religious denominations and
faiths enjoy full freedom in the practice of their religion. The 22 million
people of Nepal is comprised of about 50 various races and ethnic tribes but
most of them are bound by Hinduism displaying a unique blend of tolerance and
harmony not commonly found elsewhere in the world.
Just as more dogmas
crept in shrouding the universal tenets of Hinduism, there have been efforts
to reform it at various ages giving rise to numerous sects and sub-sects
within it. Just as modern societies get transformed in tune with advancements
in science and technology, there is always scope for reinterpretation of the
universal tenets of Hinduism and applying them for the peace and happiness of
the entire mankind.
The proposed paper will try to investigate the rise
and decline of Hinduism in the past and find out areas of convergence with
major world religions and its relevance in modern times.
War Management And Motives Of
Significance : Bhagavad Gita ñ View
Dr.
C.L.Prabhakar
(President, WAVES Bangalore Chapter,
Bangalore)
234, 11th B Cross
20th Main, JP Nagar II
Phase
Bangalore-560078
Bhagavad Gita, the song Divine is a
context in Mahabharata, the Great Epic which promote 'Activity' but bearing a
message : 'Dharmam eva jayate na aristam ? Bhagavan Krishna urged Arjuna to
perform duty (Dharma) while doing that he should be in different to
sentiments, sin and virtue and so on. When war is ordained as a Sukshatriya he
should fight abandoning the mind of love for relations, and friends. There is
no 'love' in war. It covers anger, wrath, enthusiasm and fight upto the lost
drop of blood overpowered by Bhakti and Jnana. Vairagya being the inner thread
to suppress the biased emotions and feelings.
Gita covers Bhakti and
Jnana with a threat to accomplish the desired and mandatory goals. Birth on
earth is for action, efficiency and success. Necessary discipline and
circumstances are invited in the journey of life. Krishna is the Director with
a strong desire that was against evil, sin, terrorism, atrocity, deceit,
should be fought for since that only dominates and appear attractive. All
hundred Pandavas have 'Duh' as prefix to their names meaning they are born to
generate Duhkha to others and to their own selves. A warrior on the war ground
should invite awakening of one's own Dharma to fight and never to repel with
timidity. A war personal, a Major General considered Bhagavad Gita as a war
manual and not a peace manual. Peace is the sequence for war. Therefore, the
querry begins with Dhrutarastra a war loving blind man to know the war
bulletin in full details, when his hundred sons went to fight with five
Pandavas, the sons of his own brother. In other words, Gita comprises the ways
and means for rightful decision and action at a time of war waged by two
ladies : Gandhari and Kunti. Mahabharata votes for priority for woman. Krishna
the War Director, took to Kunti side deputing his army to Gandhari side on the
desire of Duryodhana.
This paper extracts war management policies
pointed out by Krishna and those which are successfully implemented by Arjuna,
the warrior friend of Krishna. Gita is an occasion when chariot driver takes
the Guru's role in war while the worker the passenger of the Chariot listens
and executed his will of readiness to fulfill the mission of Dharma on Earth.
All people (Kshatriyas) assembled in Kurukshetra to decide 'Dharma' because
the area was chosen to decide who is right. It is shown to world that
Duryodhana failed due to wrong war management while Dharmaja won owing to his
tranquility and silent successful management in the war. The paper explores
Gita as a practical manual for war and war science.
Management Leadership Through
Bhagwad Gita
Dr. Sumangal Prakash
4, Professor's Colony
Victoria Park
Meerut-250001, INDIA
(0121)-645251
E-mail:
prakashsupra02@rediffmail.com
Gita was presented in a psychological interaction to cure a psychological
problem. The psychology of Bhagwad Gita is deeply rooted in philosophy. This
is what is generally lacking in Western psychology .
The psycho-philosophy of Gita unravels the following points where Gita differs
from Western Psychology :
Personality integration is not only a balance but a transformation, a
divinization and a spiritualization of personality .
Not expression of needs and emotions but their transformation through
self-control and spiritualization is the sure path to satisfaction .
Action should be without hankering for results based only on divine
principles.
The desires should always be controlled by the Self.
Through control of food one should control the mind.
Based on Bhagwad Gita, we present management leadership qualities. It is also
brought out that while the Westen model tends to follow a hectic life-pattern,
the Indian model tends to evolve an intense life-pattern. While for the
former, knowledge is objective, for the latter knowledge is finally
subjective. While Western manager is driven primarily by the urge to control
the external environment, the Indian model focuses control over oneself. While
the Western model is right-conscious, the Indian model is duty-conscious .
While the Western model steers clear of traditional wisdom, the Indian model
assimilates it . While the Western model at the most seeks enlightened
self-interest, the Indian model subordinates his self-interest for wider and
larger interests. While the Western model views life and progress linearly ,
the Indian model views it cyclically. While the Western model trades in
obsolescence , the Indian model trades in durability. While the Western model
seeks to dominate and exploit Nature as a resource , the Indian model
befriends and embraces Nature . While the Western model is carried away by
intellectual psychotechnics, the Indian model rests on a trans-intellectual
base of steadiness.
Indian Techniques of Mental
Health
Dr. Sumangal Prakash
4,
Professor's Colony
Victoria Park, Meerut
250001, INDIA.
: 0121-645251
Email: prakashsupra02@rediffmail.com
This
twentieth century of ours is called the era of anxiety and depression. With
the advancement of science, man has conquered the Nature and has attained all
the materialistic pleasures of life; many physical diseases have been
controlled, life-span has been increased, infantile mortality rate has been
decreased, new horizons have been opened. But on the other hand, frustrations,
tensions, unhappiness, social and personal disorders leading to mental
disorders, are increasing day by day. There is a world-wide concern regarding
the search for a life-style which is more satisfying, more harmonious, more
healthy and more integrating. The West is now looking to the East, more so to
Indian way of life, to get a life style based upon values, beliefs and
practices of Indian thinkers.
Since the Vedic times, Indian thinkers have
been busy in finding out techniques of controlling the mind, integrating
personality, adjusting with the environment- social and physical and
attainting self-knowledge, self- realisation and self-autonomy. The Atharv
Veda describes the human personality on physical side as having three
components: Vata, Pitta and Shleshma or Kaph. The treatment means the
restoration of the equilibrium.
Ancient Indian psychology had developed
the theory which pin pointed the disorders and offered as many as sixteen
major techniques for curing mental diseases. In Upanishads, we find
psychological investigation through self-analysis and introspection. Yogins,
who adopted these practices developed highly sophisticated ways and means of
attaining mental control and mental autonomy in Raja Yoga, Hath Yoga, Matra
Yoga, Bhakti Yoga, Jnana Yoga, Karma Yoga and Laya Yoga, etc. These led to the
attainment of the real self. Thus, self-psychology developed since the time of
Vedas. Mental health was attained through the balance of three Gunas- the
Sattva, the Rajas, and the Tamas. Patanjali Yoga particularly recommended the
cessation of Sanskaras of the Chitta to attain mental health. As Akhilanand
puts it, ìThe five Sanskaras are to be conquered by resolving them into their
causal state. By meditation their modifications are to be rejected.î According
to Indian thinkers as long as man accepts hedonism and pursues pleasure as the
primary objective of life, frustrations and tensions are inevitable. The
central secret is therefore, to know that the various passions and feelings
and emotions in the human life are not wrong in themselves, only they have to
be carefully controlled and given a higher direction, until they attain the
very highest condition of excellence.
Ancient Indian Methods Of
Governance With special reference to Shantiparva,
Mahabharat
Professor Lallan
Prasad
Dept. of Business Economics
University of Delhi South
Campus
C-140, Sector 19
Noida ñ 201301
UP, India
Email: lallan@vsnl.com
The art of
governance was well developed in ancient India. Indian civilisation was on its
peak in Mahabharat period when people enjoyed a very high standard of living.
Janpads were organized and administered in a planned way. Administrative unit
consisted of one village, ten villages, one hundred villages with
administrators for each unit. The line of communication was hierarchical,
authorities from lower level reporting to the higher levels. Financial
administration was decentralised to the extent of meeting local expenses from
the area governed, but taxes were collected by the central administrators. The
realisation of tax was on the principle of capacity to pay and the need of the
state. The tax rates were kept at a level where tax payers would not feel
exploited and revolt against the kingdom, except in times of emergency when
heavy taxes could be imposed after informing people about the danger facing
the state which necessitates such levy. Tax collectors were supposed to behave
like bees collecting honey from flowers without harming them.
A
powerful monarchy ruled the country divided into kingdoms falling under it.
The monarch and the kings had Mantriparishads to advice in matters of
governance. There is a mention of the portfolios of eight ministers: Crown
Prince, Minister of Home and Defence, Finance Minister, Minister of the Army,
Minister of War and Peace, Minister of Ecclesiastical Affairs and the Prime
Minister. The Ministers were supposed to have the knowledge of the
Dharmshastras, proficiency in war and peace, intelligence, capacity to extract
secrets from others etc. High birth and residence were other requisites. The
kingdom had the assembly of Ganas in large numbers which provided the forum
for discussion on political, social, economic, defence and other matters
connected with the state. There is a mention of the Sabha of Andhak Vrisnis
called on the occasion of the abduction of Subhadra. Voting was resorted to in
such meeting.
The Chief of the armed forces ñ Senapati was appointed by
the king. He was supposed to have the qualification of minister and in
addition military warfare. Age, experience and capacity to lead the forces and
win their confidence were considered, in appointment, as it was in case of
Bhishm Pitamah. Purohit, the spiritual head was also appointed by the king. He
was supposed to be well versed in Vedas and its limbs: pure, truthful,
religious hearted and high souled. He was advisor to the king in matters
spiritual and religious.
The rulers were required to be persons of high
moral character, kind hearted, intelligent, vigilant and well trained in
warfare. The king was compared with mother, father, preceptor, guarantor of
safety of people and the state, the God Agni (fire), Kuber (God of wealth) and
Yam (God of death). He was supposed to be industrious and not dependent upon
destiny. He should promote agriculture, crafts, trade and commerce and other
vocations by putting capable and efficient people to run them. Men of
confidence should be posted by him in places like gold mines and treasury.
Bhishma Pitamah has mentioned about thirty six qualities of the ruler which
include self discipline, bravery, justice mindedness etc. Narad while
enquiring about the welfare of Yudhishtir said that the king must have self
control as without winning himself, he cannot win others. A king lacking
personal virtues was bound to be defeated and displaced. It happened with
emperor Dhritrashtra, who due to the lust of power, over looked the misdeeds
and misbehaviour of his sons. Duryodhan who had many qualities, suffered from
jealousy and hatred towards his cousins, even attempted to make Draupadi naked
in open assembly, ultimately lost everything. Pandavs won, as the truth was on
their side, and so Lord Krishna helped them to regain their kingdom and
establish Dharmrajya. Yudhishtir, the embodiment of truth and virtues in life,
replaced Dhritrashtra as the emperor.
Justice was administered in the
name of the king. The requisites of the Sabha (the judicial assembly), the
sabhasads, the Dharma and Truth are beautifully summarised in Udyogparva in
Mahabharat. The Sabha comprised of odd number of members who were experienced
men of learning and were supposed to uphold Dharma. The decree of the court
was considered the royal decree.
Param Shiva And Kashmir
Shaivism
Virendra Qazi
2284, C/2, Vasant Kunj
New Delhi - 110070
India
+(91-11)689-2972
E-mail: virendraqazi@yahoo.co.in
Kashmir Shaivism occupies a distinguished position among the various schools
of religious creed and thought. This universal philosophy focuses on relation
between God, Nature and Man, which overcomes all the barriers of diverse
human-cultures. It can inspire us for both material and spiritual progress.
The approach is from theory to practice. Indeed, it leads us to the real " Art
of Living".
The prime focus of Kashmir Shaivism is on the Ultimate Reality called Param
Shiva. This basic point is to recognize this source from which emanates
everything and into which merges everything. Param Shiva is the ultimate
reality who is the nature of Bliss itself and all complete in Himself. He is
beyond description, beyond all manifestation, beyond limitation of form, time
and space. He is eternal, infinite, all pervading, all knowing and all
powerful. In fact, this reality is ineffable and beyond all descriptions.
Now, let us understand Kashmir Shaivism. It is a process of recognizing or
discovery of individual soul as one with the Universal Being through correct
knowledge of the "Descend" from Godhood to manhood. The next is "Ascend" or
going back to Godhood. Lastly great stress is given to "Devotion" towards the
Ultimate Reality called Param Shiva.
This philosophy stresses positive acceptance of material world rather than the
philosophy of escapism. Real joy can be gained as we live in this world and go
about our work. Avoiding suppression and denial like great puritans, we should
exercise moderation in living and turning away from the ambition of wealth,
power and pleasures of senses. This will prepare us for the inward journey to
realize God.
Maya in Kashmir Shaivism
Virendra Qazi
2284, C/2, Vasant Kunj
New Delhi - 110070
India
+(91-11)689-2972
E-mail: virendraqazi@yahoo.co.in
During full moonlit night, devotees of Swami Vivekanand were gazing at the
resplendent sky from the yatch in the mid sea. Swamiji remarked, "If Godís
creation, His Maya Shakti is so fantastic, can we ever surmise His glory and
His greatness"! This message, indeed, should permeate all of us.
To understand Maya as per Kashmir Shaivism first we have to seek the nature of
Ultimate Reality called Parma Shiva, who manifests the total Bliss and Who is
all complete in Himself. From Him emanates everything. He is beyond
description, beyond all manifestation, beyond limitation of form, time and
space.
This manifested material world called Maya is part of the great process of
universal manifestation or universal experience, i.e. from God hood to Maya
Shakti which is the veiling or obscuring force of nature leading to various
psycho - physical elements and finally the Panch Mahabhutas - five great gross
elements: Earth, Water, Fire, Air and Ether.
For centuries Indian philosophers have been debating whether this world is
real or an illusion. Kashmir Shaivism maintains Maya is based neither on the
imagination nor any finite being nor on any flux of mind. Maya is Siva-Mayi:
Divine and perfectly real. The universe is not mithya. The universe is Siva-rupa
and therefore real. It is a display of the glory of the Divine.
Having recognized Maya as creation of God, we should accept the world in
totality. No problem of society, state, nation and individual is to be
ignored. A person cannot succeed in any aim of life if he shuts his eyes
towards these problems. Besides, there should be greater understanding of
others views based on sense of accommodation. This will develop correct
perception and contribute to furthering of human understanding. Verily it can
be called practical Shaivism.
Scientific Investigations On
The Medicinal Properties Of Triphala, An Ayruvedic Rasayana Drug.
Dr. Usha R. Palaniswamy
School of Allied Health-Asian American Studies Institute
U-2101, University of Connecticut.
Storrs, CT 06269
E-mail: palanisw@sp.uconn.edu
(16 Oak Hill RD, Storrs, CT- 06268, Phone: 860-486-2901)
Reports indicate a tremendous increase in the use of alternative medical
practices around the world including the Indian Ayurvedic medicine, which
almost always involve the use of herbal medicine. In Ayurvedic medicine,
plant-based medicinal formulas of numerous combinations of herbs are used for
treatment. One such formulation is Triphala, which is the most popular
Ayurvedic herbal formula of India, prescribed for eye diseases, anemia, cough
and fevers. Triphala is composed of three fruits, namely Amalaki, (Phyllanthus
emblica; Euphorbiaceae), Haritaki, (Terminalia Chebula; Combretaceae), and
Vibhitaki, Terminalia bellirica, Combretaceae). Although the use of these
three herbs together in the formula Triphala is most popular, they are also
used individually in Ayurveda for various ailments. Triphala has been recently
identified in Western medicine as having anti-oxidant, anti-diabetic,
anti-cancer and anti-mutagenic properties. The constituent herbs of Triphala
have been analyzed for their chemical as well as functional properties by
modern scientific methods. This paper describes each of these three botanical
species, highlights their traditional and cultural uses, lists the attributed
medicinal properties in Ayurvedic medicine, and critically examines the
scientific investigations on the medicinal and rejuvenating properties
reported from controlled laboratory and clinical studies. The mechanisms of
action of these three herbs individually as well as in the combined formula
will be discussed.
Mahabharata In The View Of The
Alankarikas
Dr.C.S.Radhakrishnan
Reader in
Sanskrit
Vivekananda College
Chennai 600 004, INDIA
That
the Mahabharata is an encyclopedia of Hindu religion, philosophy and values is
unquestionably true. It has been studied from many an angle, like the
philosophical, social, cultural and even linguist perspective. The epic
exerted a tremendous influence on later classical literature of many Indian
languages, particularly Sanskrit. There is, however, a rare and unique aspect
of the epic from the rhetorical point of view, which has not received the due
attention of scholars.
One of the requirements of a mahakavya is that
its theme should be derived from the Itihasa, says Dandin, a renowned critic.
In the four-fold classification of the heroes, illustrations are given from
the Mahabharata, just as Bhima for Dhiroddhata(aggressive), Dushyanta for
dakshina type and so on. Sage Bharataís Natyasastra, which is the earliest
treatise extant on rhetoric, speaks of three varieties of Vira Rasa (the
sentiment of valor) viz. Dana vira, Dharma vira and Yuddha vira. Much later,
Jagannatha Pandita, the rhetorician known for his original thinking, adds one
more to the above list, namely Daya vira. Significantly, he illustrates Dana
vira and Dharma vira through verses respectively in praise of Karna and
Yudhishtira, the two principal characters in the epic. He further points out
that there can be more varieties of Vira like Satya vira (Eg.Dharmaputra),
Panditya vira, Kshama vira (again Eg.Dharmaputra) and the like. It only
reflects the statement in the Anusasana Parvan of the Mahabharata that there
could be numerous varieties of Vira.
The greatest recognition of the
Mahabharata from the rhetoricianís point of view is in the Dhvanyaloka of
Anandavardhana who established the school of Dhvani (Suggestion) in the field
of Sanskrit poetics. He argued that the epic as a whole suggested the Santa
Rasa (Sentiment of Tranquility) as the predominant sentiment. He quotes from
the epic, not merely to prove the Santa Rasa but also to establish the truth
that the very goal of the epic was to drive home the idea of the preponderance
of Santa Rasa which is linked to the ultimate aim of human existence viz.
Moksha, in the scheme of the four-fold goal of life namely Dharma, Artha, Kama
and Moksha. His view finds support from another great rhetorician,
Abhinavagupta in his works, the Abhinavabharati and Locana, which are the
commentaries on Natyasastra and the Dhvanyaloka respectively.
The
accent on poem being oriented towards Dharma or Moksha attracted even great
philosophers like the Advaita scholar Madhusudana Sarasvati, who put forth the
theory that Bhakti is a separate Rasa. The purpose of Kavya, as enunciated by
Mammata, another critic, is that, besides others, it should lead man to
perfection. Aesthetics should never be at the cost of didacticism. It is on
this aspect that many Alankarikas have drawn inspiration from the Mahabharata
and have leaned heavily on it to substantiate their view. The present paper
purports to throw more light on this new dimension of the great
epic.
The Contribution Of Indian
Philosophy To Word Philosophy
Dr. Chhaya
Rai
Department of Philosophy
Rani Durgawati
University
Jabalpur
1411, Napier Town
Dr. Barat Road
Jabalpur
ñ 482001
MP, India
Email: rai_chhaya@yahoo.com
India
has contributed and is still contributing her share to the world philosophy
and culture by way of her achievements in the field of Philosophy, Religion
and Ethics. The contribution of Indian philosophy includes
(1). The
vast philosophical literature from Vedas to the works of recent Indian
thinkers
(2). its insistence on practical application of philosophy
i.e. its conviction that philosophy must be lived in all spheres of life
personal or private, social, national and international
(3). Its
idealistic globalism
(4). its ëKarma Siddhantaí or the scientific
interpretation of human actions, freedom and responsibility
(5). its
prescription to subordinate material pleasure and emotion satisfaction to
moral and spiritual perfection
(6). its recognition of the fundamental
unity of mankind
(7). its comprehensive value system i.e. its doctrine
of purushartha chatushtaya
(8). its social philosophy i.e. Varna
Vyavastha
(9). Its contribution in the fields of logic and linguistic
analysis through mimansa, nyaya and navya nyaya (10). its spiritual
humanism
(11). its pacifist philosophy
(12).its variety of
metaphysical and epistemological theories
(13) its analysis of human
personality
(14). description of the three paths of knowledge devotion
and action
(15). its synthetic, comprehensive and harmonious
outlook.
At this crucial period of crisis Indian philosophical approach
may appear as savior by providing guidance to mankind for changing the ways of
thinking and action.
Characteristics of the Harappan
Urabanism
Ravi
Rai
Jabalpur, Sun Rise Compound
JP Nagar, Jabalpur
The
Indus Civilization seems to appear fully developed from its earliest phase and
had little in common with the people who lived in these areas in the preceding
period. As such the civilization ideas came from outside, probably from
Mesopatemia as there is a saying that ìideas have wingsî. The Indus Valley
Civilization had remarkable unity in conception, that means if you were
walking int the streets of Harrappan the houses , the temples, the granaries,
the seals, sealing pots etc., and the streets themselves will be almost
identical with those of mohanjodaro or any other Indus valley town of that
period.
In Harappan, Mohanjodaro and Kalibagan the citadel areas contained
monumental structures . they were probably used for civic , administrative and
religious purposes . Among those structures is the famous ë Great Bath î of
Mohenjodaro , with a bed made water tight by the use of bitumen and a system
of supplying and draining away water . This tank seems to have been used for
ritual bathing . Similarly the remains of a templeand the residence of high
officials have also been found in the area .
The ruins speak that there
were people who owned large houses and some of them bathed in an exclusive
swimming pool . There werw others who lived in barrack like constructions ,
both at Harappa and Mohenjodaro . This is the indication that the society
consist of rich and poor people
In urban centers , and important of the
population is engaged in non-food producing activities . These people perform
administrative religious, trading and manufacturing functions in relation to a
large number of villages and towns.
The settlements within the fold of this
civilization could show diversities . For example the Harappan of Gujrat ate
rice while those of the Indus region preferred wheet and barley . However
there was an underlying unity in their economy , ideology and institutional
structure .
Contemporary Science And Vedaís
Param Brahman And Gitaís Brahman
Dr.
Vijay Shankar Rai
DIRECTOR-ICIUK (Cosmos Institue of Ultimate
Knowledge)'
2236/1-Wright Town
Prem Mandir Chowk
Jabalpur,
M.P.M82002.
This is the age of science and mind. Hence every
perception must stand good with contemporary scientific findings. Veda's Param
Brahman and Bhagwad-Geeta's Brahman is called pure consciousness in Advait
Vedant that is the eternal element but materialist scientists have the
perception that matter is the eternal elements. Further they hold that
consciousness is the by product of matter. Hence the contemporary generation
faces the crucial problem that whether pure consciousness or matter is the
eternal element.
Consciousness and matter exist in this physical world
The great scientists of the world, Albert Einstein, Stephen Hawking and Roger
Penrose agreed on the point that after the Final Big crunch singularity every
thing will destroy including space-time and matter, even no information of
matter would remain. It is the scientific fact that entire matter will destroy
Hence matter cannot be the eternal element and the source of the physical
world. But many neuroscientists including R.W.Sperry have the perception that
consciousness exists its own right and it is not by product of matter. Hence
there are many scientific evidences for the existence of consciousness
independently; consciousness exist in its owl right and it never end.
Therefore consciousness always exists. It is eternal element. Hence pure
consciousness or Veda's Param Brahman is eternal and Brahma is the source oft
he physical world.
With my astonishment Gita's philosophy goes further
and it has explored how this physical universe comes out scientifically from
Brahman. Hence Gita's philosophy is the best scientific philosophy of the
world
Contemporary Science and Vedasís
Param Brahman
Dr. Vijay Shankar Rai
DirectorñICIUK
2236/1-Wright Town
Pram Mandir
Chowk
Jabalpur (M.P.) ñ 482002, INDIA
This is the age of
science and mind. Hence every perception must stand good with contemporary
scientific findings. Veda's Param Brahman and Bhagwat Geeta's Brahman is
called pure consciousness in Advait Vedant that is the eternal element but
materialist scientists have the perception that matter is the eternal
elements. Further they hold that consciousness is the by-product of matter.
Hence the contemporary generation faces the crucial problem that whether pure
consciousness or matter is the eternal element.
Consciousness and
matter exist in this physical world. The great scientists of the world, Albert
Einstein, Stephen Hawking and Roger Penrose agreed on the point that after the
final big crunch singularity every thing will destroy including space-time and
matter, even no information of matter would remain. It is the scientific fact
that entire matter will destroy. Hence matter can not be the eternal element
and the source of the physical world. But many neuro scientists including R.W.
Sperry have the perception that consciousness exists in its own right and it
is not the by-product of matter. Hence there are many scientific evidences for
the existence of consciousness independently. Hence consciousness exist in its
own right and it never end. Therefore consciousness always exist. It is
eternal element. Hence pure consciousness or Vedaís Param Brahman is eternal
and Brahman is the source of the physical world.
Kashmir Shaivism Verses
Vedanta-A Synopsis
Pyarey Lal Raina
The focus of different systems of theistic philosophies is to explain or
resolve the dichotomy between the subject and object, the knower and the
known, the Cosmic Self and this self. The Vedic seers have explained the
cosmic evolution in six related philosophies (darshanas) known as Samkhya,Yoga
,Nyaya,Vaisheshika,Purva-mimamsa andAdvaita-vedanta which are collectively
referred as Vedanta
Kashmir Shaivism, which has its roots in tantra and has a growth record almost
parallel to Vedanta, advocates a highly monistic philosophy to explain cosmic
evolution and our position in it. The philosophy was given final shape by a
Kashmiri scholar-saint Abhinavgupta in eleventh century AD .Being later than
Vedanta it explains some of the cosmic riddles in a more acceptable way than
the Vedanta have done it.
Kashmir Shaivism explains phenomenal existence as a play (leela) of Paramshiva
-the Absolute pure infinite potent vibrant Consciousness through His five
powers, three of which are common with Vedantic thought .These are-1-the
creation, 2-the preservation 3-dissolution, the other two are (a) the power of
Self oblivion (concealing or veiling the Real Self) and (b) the power of Self
recognition (knowing the Real Self)
The process of manifestation is explained through 36 elements (tattvas) as
against 25 of Vedanta .Maya is a real element which brings concealment or
veiling .Thus manifestation is not unreal, like a mirage, as visualised by
Vedantaís but real. We are not able to see it like that is due to our limited
knowledge (ignorance) brought about by maya.
Moksha is as real a concern of a Shaivite as that of a Vedantin, but there is
difference in approach. There is no sin in Shaivism, one has to get over
ignorance and yoga is the means to do so. The methodology of yoga is different
than the one adopted by Vedanta. It is known as Trika Yoga. In this system of
yoga there are no conditions regarding its aspirants. It is open to all .One
must have Gods Grace (anugraha) to get success.
Ayurveda - Women
Health
Dr. Manju Rakesh
323
Jagriti Enclave
Delhi ñ 110092, India
Email: rakeshm@DABUR.com
Ayurveda
is a holistic science but it considers nature and basic components whose
imbalances result in illness. Problems of women have come for detailed study
in Ayurveda.
The paper starts with a brief introduction on Ayurveda,
describing the role of VATA, PITA & KAPHA in evolution & development.
It then outlines how the dynamic equilibrium of these three components form
the foundation of all human endeavors. Further it analyses the concepts of
prakriti (Natures design of an Individual), which can be ascertained by
introspection & can accordingly help adoption of a fitting lifestyle.
In particular, the paper describes three epochs of women's life &
predominance of doshas in different stages. There is material on recommended
diets & dietetic habit properties and on recommended regimes & their
actions. Common ailments in women like leucorrohea, backaches, hot flushes,
post menopausal syndromes, frigidity, infertility are analyzed and we report
on their treatments in Ayurveda.
The Hindu Vision as a Framework
for Religious Pluralism in the 21st Century
Dr. Varadaraja V. Raman
Emeritus Professor:
Rochester Institute of Technology
Email: VVRSPS@ritvax.isc.rit.edu
Among
the many problems confronting our complex and interconnected world, one that
has the potential for much acrimony and harm is lack of mutual appreciation
and respect among the religious traditions that enrich the human family. In
this context, we may recall some of the insights in the Hindu religious vision
which can be very useful. This paper will examine some of these, and also
discuss what some of the theoretical as well as practical obstacles to the
adoption of Hindu religious tolerance are.
Adi Sankara as a World
Visionary
T.R.Ramachandran
E-mail: trr@md4.vsnl.net.in
Teaching the world the path of knowledge and salvation by means of dharma or
righteousness is what marks Adi Sankara as the Jagadguru, or world teacher par
excellence. During his brief life span of 32 years, 12 centuries ago, Sankara
gave a powerful expression to the concept of unity in diversity that rings a
note of relevance in these times of factionalism and bigotry.
The core teaching of Sankara, which is the distilled wisdom of the Vedas, is
that the great creator of the Universe, the infinite cosmic consciousness, is
ever in the heart of every single being, and that power can be manifest by the
intensity of passion, by a purified mind. A finite man contains within him
infinite possibilities. Through a disciplined process of self-enquiry and
appealing to the grace of the all pervading consciousness that inter-connects
all beings, every human can tap his highest potential.
As philosopher Dr. S. Radhakrishnan, the former President of India put it,
Sankara was not a dreaming idealist, but a practical visionary, a philosopher
and at the same time a man of action, what we may call a social idealist on a
grand scale.
As a man of action, Sankara gave a practical and enduring basis to his
teachings through various institutional reforms. The wise preceptor devised a
method to classify the motley assembly of monks in the country at that time
into ten denominations, to inspire them to devote their spiritual energies
with a genuine missionary zeal. He set up four permanent seats of learning in
four different parts of India--and as a visionary act of national integration,
he installed four chosen successors belonging to different regions to be the
first head of these seats. To this day, these have remained vibrant centres of
spiritual learning.
As a world visionary, Sankara advocated the necessity of a strict and advanced
ethical life. Svadharma, or dispassionate doing of one's contextually
appropriate action, is essential to achieving internal perfection.
In essence, Sankara stood for respecting the divinity in every human being. By
bringing out the divine inside the man, one can experience the beauty of the
spirit and its universal compassion.
Adi Sankara was a multi-faceted genius. Be it as a poet or philosopher, an
organizer or teacher, an integrator or an interpreter, he stands unique as a
world visionary.
Uniqueness of Valmiki
Ramayana
T. Chandra Kaladhara Rao
Department of Electrical and Computer Engineering
University of Massachusetts Lowell
Lowell, Massachusetts 01854
(978)
934-3323
E-mail: Tenneti_Rao@uml.edu
Secular knowledge is in general sequential or proceeds from the old
(previously known) to the new (not yet known). The same procedure can possibly
be applied to the sacred knowledge. However, all Upanishads unequivocally
declare that Brahman is anirvachaneeyam, or can not be defined as it is not an
object to be known by the intellect, but the subject itself. In Brihadaranyaka
Upanishad, sage Yaajnavalkya concludes his discussion with his wife Maithreyi
by the verse ìAyamaatma srothavyo, manthavyo, nidhidhyaasitavyo, Maithreyiî.
This Atma is to be heard, cogitated and finally meditated upon, O Maithreyi.
The fact that it can not be defined did not prevent great people who were both
poets as well as sages or brahmajnanees like Valmiki and Vedavyasa to use
their unparalleled talents to present various pointers in that direction.
Sincere and steadfast seekers in the pursuit of Reality will immensely benefit
from these pointers or indicative definitions if we can call them like that.
Adikavi Valmiki was probably the first one to have possessed this method of
presenting a verse with both an external or literary meaning which fits in or
blends with the story part of the epic and an internal or implied meaning that
directs the minds of seekers towards the Parabrahma Tatthwa aspect. The way he
named the characters in Ramayana, the way he described the two cities Ayodhya
and Lanka, the conversational style of Hanuman and sentences uttered by Ravana
are all indicative of this talent. Ample examples will be given to illustrate
those verses with deep significant and thought-provoking ideas about the
Paramatma Tatthwa.
Hinduism and Vedanta within the
context of ancient Greek civilization and the Abrahamic
relgions.
Dr. Gopala Rao
Formerly Professor of Medical Physics
John Hopkins
University
Email: marygopala@yahoo.com
The main
focus of my presentation will be to highlight the similarities and the points
of departure between Vedic and Hindu ideas, ancient Greek and Hellenistic
ideas and the ideas behind the Abrahamic religions with regard to gods,
godesses and the Ultimate Reality . Another topic I will discuss is the age of
the universe and associated time scales as per ancient yuga type cosmology and
modern cosmology. I will also touch on some dichotomies with regard to the
timing of the events described in the Ramayana. Finally I will present a two
dimensional model of evolution that recognizes Darwinian evolution while at
the same time emphasising the role that God ( the Ultimate Reality ) plays in
a two dimensional scenario. The model is consistent with the Vedic view of
creation, sustenance and eventual decay.
Well-meaning but flawed:
Gandhiís interpretation of the Bhagavad Gita
Dr. Ramesh N. Rao
Associate Professor, Communication
Truman State University
Kirksville, MO 63501
From scholarly translations to popular presentations, and from esoteric
interpretations to psychological analyses, the Gita has attracted lofty praise
as well as invidious criticism. It has evoked from its commentators flights of
bhakti and devotion as well as agnostic and cynical speculation. Gandhi
believed that the Gita was not a historical work but that under the guise of
describing warfare it explored and explained the struggle that each person
wages within himself about what is right and wrong. Gandhi was a proponent of
non-violence. He says of the Mahabharata and the Gita: ìThe author of the
Mahabharata has not established the necessity of physical warfare; on the
contrary he has proved its futility. He has made the victors shed tears of
sorrow and repentance, and has left them nothing but a legacy of miseriesî.
But Gandhiís interpretation of the Gita is partial, as he struggled to weave a
coherent political action philosophy for a religiously disparate Indian
subcontinent.
In this paper, the author analyzes Gandhiís reading of the Gita in the context
of a colonial nation with a majority Hindu population seeking to emerge as an
independent homeland for Hindus, Muslims, and others, and how the message of
the Gita got garbled in the process.
Dharmaputra, Apaddharma and the
Sadjagita
Professor T. S. Rukmani
Department of Religion
Concordia University
1455 de Maisoneuve West
Montreal, Canada H3G 1M8
Email: rukmani@alcor.concordia.ca
This paper discusses the rationale behind having a section called the
Apaddharma in between the Rajadharma and Moksadharma sections of the
Santiparvan of the Mahabharata. Vyasa is primarily concerned with the
supremacy of dharma and laments towards the end of the work (Swargarohanaparvan.
5. 62) as to why humana do not appreciate the fact that both artha and kama
are rooted in dharma. In many different ways this lesson is driven home
throughout the entire MBH. But the Santiparvan comes after the war is over and
the memory of some of the 'not-so-dharmic' acts of important players during
the war, including Dharmaputra, cannot be erased so soon. Thus Vyasa has the
task of retrieving the character of Dharmaputra in this section. Though not
said in so many words, the narratives are designed to set the mind of
Dharmaputra at rest. The Sadjagita coming soon after the advice given by
Bhisma to Dharmaputra, also helps us to gauge the state of mind of Dharmaputra.
It is an unique Gita, not only because of its location in the Apaddharma
section, but also because there are six participants in it including the wise
Vidura.
Dynamics of Being and
Becoming in Hindu Thought
Professor T. S. Rukmani
Department of Religion
Concordia
University
1455 de Maisoneuve West
Montreal, Canada H3G
1M8
Email: rukmani@alcor.concordia.ca
Every civilization develops some ëunití ideas that get entrenched in its
culture and which continue to shape its different periods of growth. Hindu
Thought, very early in its development, discovered the tension that existed
between the two values of ëgetting lost in the worldí called samsara, and
rising above ësamsaraí in order to realize the truth of oneís ëBeingí. If the
first can be called ëbecomingí, the other will be denoted by ëbeingí. Many
other wors that denote this polarity are ëpravrttií and ënivettií, ëdharmaí
and ëmokshaí, ëgrasthaí and ësannyasaí, etc.
In this presentation, I try to trace these two ideas of ëBeing and ëBecomingí
from Rgvedic times upto the time of Adi Sankaracharya, i.e., eighth century of
the Common Era. Sankaracharyaís period can be considered, in many ways, an
important watershed when the contours of ëpravrittií (becoming) and ënivrittií
(being) became sharpened and defined, once and for all, in Hindu Thought and
Religion.
Consciousness examined in the
light of the Six Astika Systems
Professor
T. S. Rukmani
Department of Religion
Concordia
University
1455 de Maisoneuve West
Montreal, Canada H3G
1M8
Email: rukmani@alcor.concordia.ca
The
Astika Systems of Hindu Thought all subscribe to the notion of the eternal
nature of atman. Some ascribe 'knowledge' (jnana) as an extrinsic quality to
atman while others ascribe 'jnana' as an intrinsic property to it. This paper
tries to examine the dynamics of 'knowing atman' and 'knowing knowledge' in
these different settings and also looks at the manner in which their different
theories of consciousness impacts on the final attainment of moksa
(liberation) as the highest value in these schools.
What If We Took Indian
Psychology Seriously?
Dr. Don Salmon
455 Quail Ridge Road
Salem, SC 29676
USA
E-mail: virtreal@jps.net
During the past 40 years, there has been much effort among psychologists,
neuroscientists and other researchers to explore the relationship between
Indian psychology and contemporary scientific psychology. A wide variety of
research methods have been employed to do justice to the complexity of Indian
psychological thought. Despite this attempt to honor its potential
contributions, the result has often been a distortion of the Indian viewpoint
because its basis is quite different from that of modern science - namely, a
recognition of Infinite and Eternal Being and Consciousness as the foundation
of the universe, as opposed to unconscious, non-living matter or energy.
Because of different underlying assumptions, the findings of Indian psychology
have generally been filtered through a materialistic viewpoint - often
unwittingly, because of unconscious resistance to a non-materialistic view. In
order to Atake Indian psychology seriously, it is suggested here that a
different approach be taken - not instead of but in addition to the usual one.
What would happen if there were some scientists who were willing to
provisionally accept the Indian viewpoint - Being and Consciousness as
foundational - and look at scientific psychology from this stance?
The Sacredness of Tree in
Mahabharata.
Dr. Mrs .K.
Sankarnarayan
Director
K.J. Somaiya Centre For Buddhist
Studies
Mumbai, India.
Email: buddhist@vsnl.net
"The Tree
of Existence" is a favourite simile in Indian Literature. Living in forests in
close communion with nature, early man every where experienced not only love,
but also reverence for trees. The trees were not only the mundane friends of a
man, but his spiritual support as well, being the abode of his gods. This is
specially revealed in all the subsequent developments of that culture. We find
each culture selecting, in the early stages of its development, one or more
trees as the special focus of its reverence. Special mention should be made of
the sacred trees namely 'Asvattha ' or ficus religiosa, and the 'Vata'or ficus
Indica. the former is also called 'pippala', which has played the role of
Buddha's Enlightenment,and the latter 'nyagrodha', or banyan which has been
used to describe the concept of Cosmic seed in Chandoghyopanisad.
The
Mahabharata relates the story of Markandeya seeing in the form of an infant on
the branch of an avyaya or imperishable nygrodha tree at the time of the
disolution of the universe. In other context Mahabharata contains apicturesque
description of the tree of existence in the light of the theory of cosmic
evolution. The tree of existence thus relates to both the evolution and
dissolution of cosmic order. With the development of Indian philosophical
thought and the elevation of causality principle to the cosmic dimension, the
popular idea of sacredness of trees due to their being the abode of gods
received a philosophical orientation. If the words of the Genesis were
philosophically formulated, it would read as - 'In the beginning was the
divine seed, and the seed became the tree of existence. Thus the sacred
nyagrodha and asvattha are associated with concept of Enlightenment (bodhi0
and cosmic order. This paper is an attempt to throw light on 'The sacred tree
of Existence / Reality'.
The Hindu Hygieia and Panakeia and
the Mahamrtyunjaya Mantra
Dr. Samarendra
Saraf
Former Professor of Anthropology
Saraf
Kutir
Laxmipura
Saugor 470 002
MP, INDIA
Email: shantisam6@hotmail.com
As
the academic sophistication has started subscribing to a
holistic-organic-systemic-ecologic view, it behoves that the tradition of our
time-honoured therapeutic science of Ayurveda (that is embedded in a richer
tradition of ancient metaphysical thinking) needs to be situated in the
present-day scientific perspective with a view to ushering in a fruitful
communion, as it were, between the traditions of reason and intuition and
striking a concordance between the polar opposite but mutually complementary
methodological tenets of what Ackerknecht has called the objectively effective
factors and the subjectively effective factors.
An in-depth probe,
afresh and anew, into the semantic, the dialectic, the dynamic and the polemic
of the Mahamrtyunjaya Mantra but leads to an inevitably conclusion ---
howsoever exotic and incredible, perhaps fantastic and far-fetched, also
equally challenging and provocative as well as wild and bizarre it may appear
or sound --- presented in a twofold formulation, thus:
a. this mystic
formula of the holiest of the Hindu scriptures of yore is the most secular of
all mystic incantations;
b. it is the most positivistic
conceptualization, being in consonance with the modern scientific
knowledge.
The overall trend of our present-day scientific temper is
steadily tending towards bidding a fair adieu to the Cartesian mechanistic
conception while it is subscribing in the same breath to a holistic conception
that seeks to establish a concordance between physics and metaphysics, between
science and theology/philosophy, under the steadily emerging recognition that
rational thinking and intuitive knowledge can go cheek by jowl with each
other. This comes closer to the truism of the positive science of health that
an individual is not merely a body or a machine but also a mind or psyche
enveloped by a manifold membrane of environment, not a mere res extensa but
also a res cogitans at the same time, not merely mrnmaya (physical) but also
cinmaya (conscious), not merely a gross 'E'-World but also a subtle 'I'-World.
That man's psychic dimension exerts a far greater and more decisive influence
on his physical extension is a truism borne by such Hindu scriptural dictum as
mana eva manusyanam karanam bandhamoksayoh.
Such changing milieu
proceeds from the matrix of the fast-growing awareness grounded in the basic
assumption that "there can be intuitive knowledge as valid, reliable and
efficacious as the empirical knowledge". A metaphysical entity /category of
prime and pivotal importance throughout the Hindu thought, irrespective of its
diverse philosophical predilections / provenance, the mind plays a rather key
role in regard to both hygieia and panakeia too.
The paper, discusses
the role of the Mahamrtyunjaya-Mantra sought to be reasoned out in the light
of the logistics of the holistic, organic, systemic and ecologic world view
which the prestigious science of Ayurveda had long
The proposed talk,
thus, intends to highlight the symbolism, the polemic, the dialectic and
dynamic of the Mahamrtyunjaya-Mantra as an aid to the Ayurvedic therapeutics
while examining its place in the Vedico-Tantric praxis where it legitimately
belongs and treating Ayurveda as one of the most prestigious sciences of
health and healing that the world has ever known.
Voc Yoga - The Secret Vedic Yoga
Traditions Of South India
Dr. B.V.Venkata
Krishna Sastry
627, I-ëBí Main Road
Yediyur, 7th Block
West
Jayanagar, Banglore 560082, India
Email:mailto:%20israbvk@yahoo.com
Many
Indian Yoga techniques are generally interpreted and traced for their roots to
the Himalayan Mountains and the deep forests suitable for a life style of
isolated meditation, away from the social life. It is little known that the
customs , religious practices and the traditions of the south Indian plain
lands , have got a number of yoga techniques, embedded in their life style .
These yoga techniques aim at achieving the same goal as per the yoga
techniques originating from the mountains and the forests - namely the control
over the activities of the mind (- chitta vrutti nirodha) ; but in a way
suitable for the life styles of the plain lands , cozy climates and the
vocations of the society . Such yoga techniques , are more suited for the
current day dynamic social conditions for the achieving of the prime object of
Emotional Culturing and Control of the mind , leading to the refinement of the
personality. Such refinement in the personality would be recognisable in the
social life of the individual by practical tangible manifestations in the form
of refined speech, cultured behaviour and the ethical value systems followed
in the living. One such south Indian secret yoga technique is VOC-YOGA . This
is traced to a Rigvedic reference , indicated in the commentary on the
sanskrit grammar , by the sage Patanjali ( circa 150 B.C). In this technique,
the skilled use of appropriate words in the speech is recommended , in order
to obtain the desired results in this world and the other world. The
techniques of Voc-yoga differs from the mantra yoga , japa yoga and
transcendental meditation techniques , in the fact that there is no deity nor
meditation of comparable nature involved here. Voc-yoga is a technique , not
limited to any cast or creed limitation .It recommends the use of the pure
natural vedic sounds and refined words in speech , for culturing the emotions
and refining the personality . The paper makes an effort in tracing the origin
and the form of this VOC YOGA techniques and how it can be adopted for todayís
needs
Allegorical Interpretation of
Mahabharat as Science of the Soul
Yogi Satyam
Prayag Kriyayoga Research Institute
New Jhunsi, Allahabad, India
Literature is the index of growth of a nation. India has preserved in her
literature her highly evolved civilization dating back to about 12000 years
back. Among others, Mahabharat stands out as a hoary epic containing 100,000
couplets and is the longest poem in world literature. It celebrates glory of
Infinity (singularity and diversity of God) and recounts unparallel historical
events of descendants of king Bharat, Pandavas and Kauravas. Bramharshi
Vedavyasa, a God illumined incarnation revealed glory of God as Mahaabhaarat,
which is known as pancham (5th) Veda.
In this presentation, Mahabhaarat will be explained allegorically as science
of the soul, or the science of immortality, for soul is immortal. To
understand Mahaabhaarat, one may split the word into its constituents, mahaa,
bhaa and rat; mahaa means greatest (highest) , bhaa means knowledge and rat
means being with it completely. Greatest knowledge is knowledge of
immortality. Therefore Mahaabhaarat means living with knowledge of immortality
i.e. realizing oneís immortal nature. Mahaabhaarat is a complete text book of
spiritual science which is revealed to anyone who can understand and practice
Kriyayoga principles faithfully. According to Paatanjaliís yogsutra, Tapah
Swadhyaya Ishwarpranidhanani Kriyayogah (2-1), i.e., Kriyayoga is an
even-minded self-study to establish self in the Supreme Truth or the Ishwar.
Understanding and practice of Kriyayoga principles brings realization that
diversity is illusionary manifestation of Singularity. Singularity means
advait nature of God. Parambrahma (God), is everlasting, complete, without
beginning or end and is one, indivisible Being. In Mahaabhaarat creation
ëEkohambahushyamí is explained very clearly by showing historical examples of
descending Dwaper Yuga (3001 B.C.). It was the period of Lord Krishna and His
cousins, Kauravas and Pandavas. Understanding all characters of Mahabharat,
starting from King Shantanu up to Kauravas and Pandavas one can find out how
omnipresent God (singularity) is manifesting Himself into many (diversity)
representing the whole cosmos.
On The True Meaning Of Ahimsa
Paramodharmah
Yogi Satyam
Prayag Kriyayoga Research Institute
New Jhunsi, Allahabad, India
Ahimsa, as is well known, literally means the absence of ëhinsaí or violence.
Thus Ahimsa Paramodharmah means the absence of violence is the greatest
(infinity) dharma. Dharma word is derived from Sanskrit word -'dhri', which
means to hold. Thus holding eternity is Paramodharmah. Holding infinity
permanently (eternity) means consciously experiencing omnipresent God and
staying in this condition is called living with Ahimsa.
Practicing Ahimsa means practicing presence of God and for it we select our
body and learn scientific concentration on each part to seek God , for God is
omnipresent. Kriyayoga is the technique of seeking God within and without. It
is clear that practicing Kriyayoga leads to truly following the path of Ahimsa
(nonviolence ) .
In this paper we explain the spiritual aspects of Ahimsa. Living with Ahimsa
is creating an atmosphere of perfect love where there is no chance of any
fight between cells of body and bacteria, virus, and there is no space for any
sickness in body and mind. Living with Ahimsa is living the Truth. Truth is
immortal, bliss, ever new joy. Thus living with Ahimsa is realization of one's
immortal nature, which is the ultimate aim of all persons on this earth. To
put it in simple way, nonviolence is passive resistance to evil by love,
spiritual power, and intuitive reasoning, without use of physical force.
The Quest For Transcendence
Rajeev Saxena
E-7/729,
Arera Colony
Bhopal, MP, India
Acceptance is one part of life and
other may be deal with the aspects of life which constitute the quest for
transcendence . These two are the levels of experience which emphasize the
differences . in India the patterns of life in the order of Sansara do not
lead on to salvation nor do the patterns of life in the quest for moksha .
interfere with the natural ordering of things within this world .
The
tradition establishes the context of the quest for ëtranscendence í , which is
an interpretation of the level of experience which provides direction for the
quest beyond . The sages make their interpretation in the light of their
vision of the ë Beyond í, but the materials for their interpretation are
gathered from their won experience of acceptance .
The question raised on
the level of the quest for transcendence are roughly paralled to those asked
on the level of the acceptance of this world Sansar in India, the question
about the context in which the experience of ë transcendence í takes place ,
involves a discussion of the concept of Veda , and then the subjective sources
of the quest and involves a discussion of the concept of Atman (Self )
.
Indian Religion In The
West
Vinay Saxena
1,
Namak Kothi
North Civil Lines
Jabalpur, MP, India
In most part of
the West, Indian religion is wrongly accepted. The mass media have associated
the whole of the hippie movement with India. They associated with drugs,
sexual freedom, and unwashed bodies and making vigorous protests. But the
hippie of the mass media and the Indian who would feel a need to defend his
tradition are hardly representative of either side of encounter. Anyway ñ the
western interest in Indian religion is in the nature of salvation. In some
ways this issue has been raised more clearly in the word dharma. Dharma means
the duties of human beings towards the other human beings and nature. All the
Hindu culture is moving around this Dharma . The Indian religion believes in
benevolence. All their thinking to do some good for others. This is Indian
doctrine of religions. Western religions are not so deeply rooted. Though
there is a very little difference in welfare of mankind. East or West no
religion wants destruction. All preach the welfare of mankind not only in this
world but beyond of it .
Teaching Hinduism: The
Authenticity of Representations in a Pluralistic World
Dr. Joseph Schaller
Department of Religious
Studies
Nazareth College
4245 East Avenue, Rochester
NY
14618-3790 585
389-2764
FAX: 585 586-2452
E-mail: jrschall@naz.edu
The title of our
panel is ìHinduism, Pluralism, and Interfaith Dialogue.î The notion of
dialogue in this context presumes that the parties involved speak from a faith
tradition in which they are already well versed. In my paper I want to return
to one origin of this dialogue, namely, the teaching of Hinduism to
undergraduate students in a small, largely homogenous liberal arts college.
While perhaps a novel approach relative to that of my co-panelists, I believe
it is heuristically valuable. For the large majority of these students their
direct exposure to at least the academic study of Asian Religions begins and
ends with what we cover in my introductory survey course presently entitled
Exploring Religions East. Pedagogically, I structure the course in a manner
that engages both the other themes of this panel, as well as the larger
objective of this conference, i.e. to explore Indiaís contributions to world
culture.
My paper is divided into three sections. In the first, I
situate myself by briefly describing how I came to teach the religions of
others, as well as the demographics of my Collegeís student body. In the
second, I consider the pedagogic strategies and methodology employed for the
unit on Hinduism in the aforementioned course. In the third, I offer up some
reflections on an emerging and unfortunately, at times increasingly
adversarial debate which I will label the ìauthenticity of representation/s in
South Asian culture and religion.î
Consciousness And The Unified
Field Of Physics: An Historical Perspective
David Scharf
Maharishi Vedic Vibration Technology for North America
The dis-integrated conception of the subject/object relationship embodied in
Cartesian dualism led inexorably to the intractable ìproblem of perception.î
This traditional epistemological chestnut is nicely resolved on the basis of
Maharishiís Vedic conception of the transcendental integration of subject and
object. Holistic epistemological insight-in addition to resolving problems in
the theory of knowledge-has also been intimately involved in recent and
contemporary progress in the scientific understanding of objective reality.
Advances in modern physics-from Ernst Machís trenchant challenges to the
Newtonian
paradigm to Einsteinís relativity theory to Niels Bohrís quantum physics to
the discovery of the unified
field-have been steps of progress based on glimpsing the unified and
self-referral wholeness underlying
subjective and objective reality. Maharishiís principle of the identity of
self-referral consciousness and the unified field of physics is the
fulfillment of this progressive trend in scientific thought. It is hoped that
this validation of Maharishiís Vedic Science, from the perspective of the
history and philosophy of science, will provide a useful intellectual
foundation for understanding in principle how Maharishiís Vedic
Consciousness-based technologies provide solutions inadequately accounted for
within the classical paradigm.
Teachings Of Ayurveda For
Daily Life
Anusha Sehgal
Ayurveda College Coimbatore
RVS campus, Trich Rd. Sulur
Coimbatore
Tamil Nadu, India
E-mail: advaita_01701@yahoo.com
Before modernization of our daily routine, people lived a simple but healthy
life. There are many mechanisms out there to make our lives more comfortable,
but they encourage us to lead unhealthy lives. This is the main reason for the
abundance of diseased people. If we continued to live the lives our ancestors
did, we may have a longer life span as once they did.
I would like to integrate the pattern of our ancestorís daily life into our
every day busy routine. Simple things such as timings for meals and light
exercise have a great impact on the quality of our work. This paper will
explain the enormous effects that our daily activities have on our health. It
also suggests the procedures recommended by Ayurveda to improve our health and
ultimately increase our life span.
India Reflected/India RefractedIn
The Works Of Four Western Artists
Betty
Seid
Researcher and Exhibition Coordinator,
epartment of
Asian Art
The Art Institute of Chicago
111 South Michigan Avenue,
Chicago, Il 60603,
Email: bseid@artic.edu
312
857-7644
Fax: 312 443-92
Several late-twentieth
century Western artists have indulged a fascination with the exotic Eastern
"other," particularly India. They have used the distance of what they perceive
as India's ancient timelessness as a vantage point for viewing their own
evolving present, modifying (as is their artistic wont) to suit their
expressive needs. The resulting works of art have been considered
post-colonial pandering by some, and, by others, syncretisms that evolve
naturally from the overlay of cultural experience. The diversity of response
by the following four artists should demonstrate that sources of inspiration
are not bound by geography. The muse that is India offers much to the richness
of art in a global age.
Francesco Clemente is the most celebrated of
them. With each annual sojourn in India, he continues to nourish his ongoing
personal narrative by integrating attributes of deities, yoga postures, along
with well-chosen fragments of Hindu mythology and Indian culture unto his
now-familiar (almost iconic) self portraits. Luigi Ontani, an older member of
Italy's Arte Povera group, from which Clemente also emerged, layers the myths
of India onto his own persona for vivid tableaux vivants. Eric Fischl, briefly
abandoned his exposures of suburban dysfunction, and responded with unabashed
awe to the foreignness of India in the series of paintings that he produced
after his first visit. Wolfgang Laib has responded to the structure or Hindu
ritual space with his minimalist installations. He demonstrates a sympathetic
understanding of the materials and forms intrinsic in Hindu worship, refined
to their most basic essence.
Consciousness and the Origin
of the Universe
Dr. Sukalyan Sengupta
University of Massachusetts Dartmouth
North Dartmouth, MA 02747
E-mail: ssengupta@umassd.edu
Unraveling the mystery behind the creation of the universe has been a passion
of mankind for many millennia. Modern cosmology posits that almost 14 billion
years ago there was a "big bang singularity" when the universe had zero size
and was infinitely hot. This singularity caused an explosion, resulting in
expansion of the universe and concomitant cooling. This expansion also created
the elementary particles that form the basis of the universe (and life) today.
However, the question, "What was this universe before evolution?" remains
unanswered. The same question has been asked many times in the Vedas and the
Upanishads. The fundamental difference in approach (between modern cosmology
and Vedic inquiry) is that modern science defines the primordial matter as
purely physical background "stuff" whereas Vedanta clearly states that in the
beginning everything was pure consciousness, existing without vibration, anid
avatam, as described wonderfully in the famous Hymn of Creation, the Nasadiya
Suktam of the Rig Veda [X, 129.1]. Out of this consciousness the universe is
manifested physically, with various layers of the subtle, less subtle, and
finally into the concrete molecular world of today. According to Swami
Vivekananda, the correct term for creation should be "projection from the
latent to the manifest form". Thus, the role of consciousness is paramount in
Vedic knowledge systems. The scriptures also state that creation, its
perpetuation and dissolution is a cyclical process that even the universe has
to follow. The role of prakriti, maya, kalpa, etc. will be elaborated in this
discussion.
Nonviolence and Self in
Indian Thought
Dr. Ramon Sewnath
Department of Philosophy, Southern Connecticut State University
P.O.Box 3400, New Haven, CT 06515
203-389-6802
E-mail: rrsewnath@hotmail.com
It is well-known that the concept of ahimsa is essential to Hindu, Jain and
Buddhist thought. In addition, it should be noted that the doctrine of ahimsa
has made a significant impact on Gandhiís social and political
thought, and one can also argue that it has played a crucial role in
(re-)shaping our attitudes towards self, other, and reality.
In this paper I will briefly discuss the concept of ahimsa in Indian thought.
However, my primary goal is to explore in what sense this concept is essential
to understanding self, other, and reality, particularly, from the Vedantic
perspective. What is the ìproperî relationship between self and other, self
and reality? Are self and other distinct categories or is the other an
extension of self? Discussion of these questions will necessarily involve
discussion of several related issues, such as the problems of (self-) identity
and alienation. Finally, I will explore some of the implications of this
particular perspective for our understanding of nonviolence and self.
The Bhagavad Gita: A Guide
that illumines the necessity and problems of holding on to Spirituality
Dr. C. S. Shah
35 Nutan colony
Aurangabad 431001,India
E-mail: drcssha_agd@sancharnet.in
One broad generalization is applicable to all of us in our life: The genetic
material we inherit compels us to seek more and more physical comforts and
sensual pleasures. This is because of the selfishness inherent in our genes.
With the progress in social ethics, some degree of unselfishness comes to
surface as an evolutionary necessity and in course of time one appears to have
become somewhat considerate towards one's family, clan, province, and country.
Because of such 'apparent unselfishness' we at times fail to see through the
deceptive nature of our 'selfish genes'. Hence Arjuna relents: "O Krishna, How
shall I fight Bhishma and Drona with arrows on the battlefield? They are both
objects of reverence." (The Gita, II: 4)
Our mind plays the most crucial role in preventing us to give up selfishness.
It offers excuses and explanations that appeal to us and, thereby, prevent us
from realizing our true divine nature. On one hand, a human being is capable
of realizing his individual identity with the universal, and on the other, the
genes are so structured that they try to prevent us from realizing our
universal dimension. Therefore, Lord Krishna says: Arjuna, you are not a
body-mind entity, but you are indeed Eternal Atman. "The soul is never born
nor dies; nor does it exist on coming into being. For it is unborn, eternal,
everlasting, and primeval; even though the body is slain, the soul is not."
(The Gita, II: 20)
The stress we see and encounter around us and in our lives is because of these
two forces acting against each other. In the long run, however, Truth must
prevail; and willingly or unwillingly, therefore, a human being has to break
the selfish bonds that obstruct his path to experience universal solidarity.
This is what spirituality essentially means: to break free from all the
compulsions, pulls, and demands of body-mind complex. Lord Krishna in the Gita
defines spirituality as a conscious attempt in this direction. "He, who gives
up all desires and moves free from attachment, egoism, and thirst for sense
enjoyment, attains peace (Bliss of Atman)." (The Gita, II: 71)
For this we have to train and control our mind, to detach it from transitory
and never-fulfilling pleasures of senses. "One should lift oneself up by one's
own efforts and should not degrade oneself; for one's own self is one's
friend, and one's own self is one's enemy." "It is the friend of that soul by
whom the lower self - the mind, the senses, and the body - has been conquered;
on the other hand, the very self of him, who has not conquered his lower self,
behaves inimically like one's own enemy." (The Gita, VI: 5 and 6).
Such an advice comes from time to time from prophets of spiritual harmony and
knowledge. These saints do not come to earth as frequently as one might
desire, but when they come a huge spiritual wave rises and leaves behind a
vast treasure of spiritual knowledge for the benefit of the spiritual
aspirants for centuries to come. In the glitter of such spiritual treasure,
many an aspirant takes to self-realization as the goal in life. With passage
of time, however, as it is natural, the treasure gets buried under the debris
of arguments and the tricks played by the mind (selfish genes) and once again
the usual selfishness tries to establish itself in the society. The cycle
continues. The Gita is that perennial source of spiritual treasure, which a
wise man should try to tap even under the thickest darkness of hopelessness.
One is sure to see through the veil of deception and go beyond the pleasures
of senses, and thus attain Freedom.
Coronary Artery Disease -
Ayurvedic Approach
Dr. Akhilesh Sharma, BAMS, N.D., Ph.D.
328, Ram Nagar
P.O. Krishan Nagar
Delhi 110051
E-mail: akhilesh@ndb.vsnl.net.in
Coronary Artery Diseases (CAD) are one of the most important problems the
world over. There are so many newer methods of treatment and prophylactic
measures coming in vogue day by day. Most of them are from western countries.
India has a very old and unique culture and it has provided a great heritage
for humanity. Ayurveda, the Indian system of medicine is one among them. Much
useful information can be collected from this and the same be applied
usefully.
The knowledge about heart diseases is one of the less understood subjects. The
one reason for this may be that this is available only in scattered way.
However, Ayurvedic authors have described many things about risk factors as
described in modern medicine and they have been treated accordingly. The
important causes of heart diseases described in Charaksamhita and
Susrutasamhita are similar to the risk factors for CAD which are acknowledged
today. The paper discusses Ayurvedic system in the light of modern allopathic
researches and treatments. Various risk factors and methods to minimize them
are also reported.
Draupadi And Pandavas - An
Allegory
Dharmbir Rai Sharma
11558 Joslyn Ct.
St. Louis, MO 63138
(314) 867-0803
Email: draistl@juno.com
Mahabharat is in essence an exhaustive treatise on Vedanta philosophy in the
form of delicately
interwoven stories. The philosophical implications of the stories are deep and
subtle. The life of
Pandavas is the base on which the epic is built up. The symbolism behind their
lives relating the
narrative and the underlying philosophy is probably the most beautiful aspect
of Vyas' genius. One
of the most intriguing characters, at least from the point of view of
society's norms and attitudes, is
Draupadi with five husbands. Most of us accept the story unquestionably but
what about those who
would question the literal truth of it (especially from the younger generation
in immigrant Hindu
families)?
This paper presents the philosophical aspect of the story for those
questioning minds. In this
case Draupadi is a symbolic figure and the five Pandavas are different aspects
of a single personality.
Pandavas were not born through the natural biological process of birth. Their
births and deaths as well
as their relationship with Draupadi depict the events in the span of human
life.
Human Rights In Vedas
Dr. Ganesh Dutt Sharma
10/98, Sector - 3
Rajinder Nagar
Sahibabad, U.P. India
4631153, 4634946
Human right are the subject of major concern of any evolved nation today. We
find a good account of these in Vedas. The right to security, health care,
essential needs, equality of opportunity, and justice, and right to education
are the cardinal concerns of the Vedic seers.
In this paper, we bring out evidence from Rigveda, Yajurveda and Atharvaveda
and other primary sources how very effectively these were stipulated and
articulated there.
Ancient Gurukula Pedagogy -
Examining the Place of the Six Darshana-s
Dr. Shambhu Shastry
Franklin, MA.
: 508-520-3975.
Vedic thought forms the basis of present day Hinduism. Teaching its six
darshana-s was common in ancient India's gurukula-s and schools, be they
Vedic, Bauddha, or Jaina. With happiness (and Happiness or Moksha) as the self
evident human life pursuit, the ancient sages modelled a pedagogy to reach or
experience bliss and real happiness in everyone's mundane life as well. I
propose that the six darshana-s were the result and eventually means of this
pedagogy.
We look at the six darshana-s in the order of sAKhya, yOga, nyAya, vaishEshika,
pUrva mImAmsa, and uttara mImAmsa as the six successive steps, not as various
or divergent schools, in ancient Gurukula pedagogy. Typically, they were all
taught in the same gurukula school. Ancient sages surmised from the Veda-s
that "That One Indivisible Indescribable Divinity ever exists in everyone and
everything everywhere; Its nature is immutable, omniscient, and bliss
(sat-chit-Ananda); experiencing It is the real lasting happiness and is the
purpose of our lives". Thus r`Si Kapila's sAKhya of learning about this
material world and universe (prakr`ti) fully occupied by Divinity (PuruSa) is
the first step in this learning process. The next step is sage Patanjali's
yOga - a systematic way of proving the existence of puruSa in us and in every
material through its eight indivisible limbs. Through the daily practices of
yama-niyama-Asana-prANAyAma-pratyAhAra and the techniques of DhAraNa and
DhyAna, the student learns to reach samADhi and verify teacher's claim.
Succeeding in this step is crucial to usher in harmony and happiness, and to
properly grasp the next steps.
nyAya and vaishEshika develop intellectual logic and rigor, and its
limitations, needed to establish facts and know truth. All along, seeking That
Divinity is not forgotten nor ignored. Thus the logical tools (shruti,
pratyakSa, upamA, anumAnaH) to verify the relationship among prakr`ti, PuruSa,
Dharma, Atman, and ParamAtman are mastered. In the fifth step of pUrva mImAmsa,
dealing with karma section of the Veda-s and the daily living practices,
student learns and fashions his/her life so as to reach That goal in this very
life. This practice goes hand-in-hand with yOga's pratyAhAra, of turning the
mind towards Divinity. After the studies, the student would live through
family life thus and support the society in line with Dharma. Then student is
exposed to uttara mImAmsa or the science of Vedanta in the sixth step, which
he/she shall utilize in later life to his benefit and also to teach the full
pedagogy to younger generations.
A wholesome re-examination of these darshana-s in this light is relevant for
teaching Hinduism. The points of differences from one step to another are
pedagogical needs only just as Bohr's atomic model taught in science high
schools is highly at variance from particle physics of graduate school.
Aristotle's Logic of Duality
vs. 'sarvam Khalu idam brahma'
Dr. Shambhu Shastry
Franklin, MA 02038
: 508-520-3975
The notion (or reality) of Brahman or Paramatman of the Astika traditions is
fundamentally different from that of God in western traditions of the last
2,300 years. Likewise, definitions, perceptions and practices of religions
fundamentally differ in the East from those in the West. It is proposed that
this East vs. West dichotomy resulted from Aristotle's logic of duality that
separated body and spirit indelibly in the West.
Aristotle kept our common God outside the universe, ushering in several
centuries of man-to-man conflicts, exploitations, slaveries, wholesale
murders, and tyranny. Gifted minds thus had to craft uniformity through
religions or statecraft to bring in peace in the societies. Thus the Abrahamic
religions and all schemes of statecraft of West based on Aristotle's logic of
duality are fundamentally at variance with cherishing and preserving outer
diversities, yet are steady "improvements" over the Aristotelian thought.
For the Veda-s, this duality is a sure absurdity even in the tiniest of an
atom in the universe: "aNOraNIyAn mahatO mahIyAnAtmA guhAyAm nihitO-sya jantOH"
- It (spirit or Divinity) secretly exists in everything manifest, in more
tinier than the tiniest atom as well as in more expansive than the most
expansive. "yatO vAchO nivartantE, aprApya manasA saha" - words do not reach
There; It is beyond the reach of the mind as well. And that "It" exists fully
right here, verily in us and in everything: "sarvan Khalu idam brahma". For
some religions, such as Christianity and Islam, all this is blasphemy, and
herein lies problem of interfaith dialogue.
In many respects, this dichotomy is similar to the intellectual schism that
surfaced in post-Buddha India between Bauddha-s and Vaidika-s. The Great
Buddha saw everything including Atman as impermanence and advised detachment
as a solution to human misery; the Vaidika-s, notably Kumarila Bhatta and
Shankara, saw an ever existing, omnipresent/omniscient, and immutable Atman in
everything as the very and only real Happiness.
Veda-s declare that the Indivisible, One, immutable, and primal cause exists
wholely in every material entity. This thought, its practices, and variations
in one form or other have spread their influence throughout East during later
day Buddhism and Hinduism. Thus seeking personal and societal happiness by
"seeing" That One Divinity everywhere has become the signature of most
religious practices in the East. This logic of Unity embedded in the eastern
psyche is the basis for social harmony and cherishing and preserving all
physical diversities. Whenever ignorance and divisions set in, saintly
thinkers and prophets reset the social discourse towards acceptance of all
paths on the singular basis that the One Indivisible Divinity exists in each
and all.
"Not detachment, but acceptance of all as the manifestations of That
omnipresent One God is the way to Happiness" was India's solution to
Bauddha-Vaidika schism. "Not tolerance, but acceptance of all faiths as valid
paths each inspired by the very inner singular Divinity" has to be the basis
for a harmonious solution to our current religious and political conflicts.
There may not be any other real basis.
Indian Classical Thoughts:
Contributions to the World for Economic Development
Dr. Amitabh Shukla
Department of P.G. Studies & Research in Economics
Rani Durgawati University
Jabalpur-482-002
M.P., India
E-mail: a_ks1 @rediffmail.com
Economic thinking has originated from the Indian classical thinkers. Besides,
Vedas and other pioneer Indian literature many thinkers have presented very
deep and detailed insights pertaining to better utilization of natural and
human resources for the welfare of individual human being, society and the
world.
The aim of this research paper is to highlight and analyze the approach of
three thinkers of India namely Acharya Brahaspati, Acharya Kautilya and
Professor J.K. Mehta. An attempt has been made in this paper to analyze the
thinking of these three thinkers in the light of their relevance in the
present context.
In the present period when the world is facing several crucial issues such as
resource crunch, over production / consumption, pollution etc on one hand and
problem of under utilization of natural and human resources in the developing
countries while, the over exploitation of natural resources in developed
counties, the classical models of Indian thinkers provides us better and
alternative ideas to adopt an holistic view with regard to economic planning.
While, Kautilya has presented a model of economic planning with a wider
approach of combining all the aspects of life, Prof.J.K.Mehta has emphasizes
upon the maximization of welfare by redefining the concept of ësatisfactioní.
According to Prof.Mehta ëan human being can get maximum satisfaction not by
increasing the consumption but by reducing the consumptioní.
In the present context of the global economy these classical approaches of
planning would help in solving the crucial problems as indicated the above.
Collective versus Individual
Treatment of Samples in the Scientific Analysis of Animate and Inanimate
Subjects - Relevance to the Empirical Study of Consciousness
Dr. Bal Ram Singh
Department of Chemistry and Biochemistry, and Center for Indic Study
University of Massachusetts Dartmouth
285 Old Westport Road
Dartmouth, MA 02747
Consciousness is an abstract term generally defined in more than one way, and
has so far remained a concept largely without empirical set of measurement and
analysis. It can be considered as an awareness of a subject matter based on
its own perception. This is analogous to the traditional scientific analysis
of a subject matter, by generating external evidence based on either
estimation of indirect observation (i.e., external perception). While
consciousness is generally associated with individual observation, traditional
scientific observations are collective in nature in which individual
observations are derived from averages.
In the modern scientific world, applying scientific methods has become common
for social sciences as well as humanity subjects. Imitation of popular
scientific ideas into explaining the social behavior and vice versa has
remained part of human experience and understanding of the world around us.
From the transformation of Darwinís theory of ëNatural Selectioní into the
ëSurvival of the Fittestí by the social scientists to humanizing the behavior
of molecules and ions by natural scientists, there have been plenty of
intermixed ideas among the concepts of natural sciences, humanities, and
social sciences.
In this presentation, we will present empirical methods for measurement of
human self consciousness, which follows virtually a pattern of
irreproducibility, and would therefore will not be detected in traditional
scientific analysis. The study involved self observation and scoring of the
intensity of awareness in the body during a series of Kriyayoga exercises over
a period of two weeks. The results suggest uniqueness of individuals through
their consciousness pattern.
Origin of Ritualism in Ancient
India
Dr. Raghvinder Singh
239-D
Bhai Randhir Singh Nagar
Ludhiana, Punjab
India
E-mail:
singhraghvinder@rediffmail.com
It is often argued that modern science owes its origin to rituals. But one may
be curious enough to know as to how and where the rituals originated. Here it
may be observed that rituals developed in India during Vedic period and spread
thereafter across the world particularly in Eurasia. For example, the Greeks
had the fire cults asscociated with Hephaistos and Hestia, whereas Rome had
the cults of Vesta. Iranians had also the alter ritual similar to that of the
Indians. But the precise geometric parameters as are available in India, their
actual place of origin, are not traceable anywhere else. This vindicate that
ritualism is the contribution of India to the world civilization.
In fact, the origin of art, architecture, ritual and mythology took place in
this country towards an attempt to explain various phenomena pertaining to
adhibhuta (terrestrial), adhidaivata (astronomical) and adhyatmika (spiritual
world) through equivalences. Thus the rituals in ancient India represented the
various laws of physical, astronomical and spiritual nature. They were not
futile excercises as they are today. They served the purpose of scientific
gain and not the purpose of recreation or otherwise. In fact the representaion
of scientific laws of nature and spirit was done through art, architecture,
ritual and mythology, so that science may become part and parcel of human
life. The present paper, as it does, looks into the reasons behind the origin
of ritualism in India that was inherited by the rest of the world and laid
down the foundation of modern science.
Smritis And Their Relevance In
Modern Time
Shalini Sinha* and
Om Prakash Srivastava#
*Department of
History, CMP Degree college,
# Department of Histroy,
Faculty of Arts,
University of Allahabad
U.P. India.
For writing any aspect of
history of ancient india, the smritis and their commentaries are inevitable
sources. They are known as dharmshastra texts and law digests as well. The law
digests provide us a mass of historical material for writing social, economic,
political and religious aspects of history. In fact, each and every aspect of
human life and society has been dealt with a large extent in it. They are
ordinances and injunctions and formulations of material culture and social
formations. The most of the ordinances are of two types. 1'st, which repeat
the traditional social, political and economic order . 2'nd are of
interdictory nature. 3'rd are few but are of exclamatory nature. The
repetitive verse do throw light on the continuity of older tradition, culture
practices and beliefs. They not only give the information regarding the volume
of the prevalent practices but also provide us some dimension of
socio-economic and political changes. Most of the changing social and economic
and older tradition are significantly relevant in the prospective of present
cognitive and behavioral approach of social sciences also. For instance, the
verses pertaining to fourfold varnas, marriage ceremony, trade and traders'
associations and their activities, principles and practices of taxation, kinds
and rates of taxes, position of untouchables and slavery have much relevance
for modern society.
Consciousness, Kundalini Yoga
& Body Development
Stuart
Sovatsky
Email: stuartcs@jps.net
That is
called (Yogic developmental) action of the body in which reason takes no part
and which does not originate as an idea springing in the mind. To speak
simply, yogis perform actions with their bodies, like the movements of
children.
I hypothesize that bodily phenomena of sahaja
(innately-arising) Kundalini Yoga, asanas, mudras, anahatanada, (and
cross-tradition similars, Judaic davvening and nigune chanting; Chinese tai
chi; quiverings of Orthodox hesychasts, Pentacostals, Quakers and Shakers;
Islamic zikr and qwaali chanting; shamanic, trance-dance) are
auto-developmental actions consistent with those of gestation,
maternal
labor, infant movements and sound-making, and pubescent
vitality, involving what most cultures call the ëmore spiritualí aspects of
life. Although typically learned by mimicry of ëstandardizedí Yoga asanas (or
formalized as ëreligious practicesí), according to the tradition and
contemporary clinical reports, they can emerge endogenously animated by prana
or Kundalini. Given their universality and the resulting profound changes in
adult personality and consciousness and underlying physiology, we might
credibly term them post-adolescence puberties, with all the challenges
attendant to such deep maturation.
As such, Kundalini Yoga provides
developmental and clinical psychology with a post-Freudian
ëphysical-spiritualí (Advaitic, Tantric) perspective on human development,
psychopathology and DSM-IV V Code 62.89 ëSpiritual Issues. It also offers the
scientific and comparative study of religions a universal bodily basis of
physical-spiritual phenomena consistent with recent endocrinological studies
of salivary immunoglobin A, pineal melatonin, and the National Institute on
Aging, ëNun Studyí on reduced incidence of Alzheimerís attributed to the
spiritual lifestyle of this population.
ëMauní: A Spiritual Discipline in
Indian System
Alok
Shrivastava
F-10, 4th Bridge
Cantt. Area
Jabalpur,
MP
India
E-mail : aks_alok2002@yahoo.co.in
Maun
is the Hindi word for silence but Maun has a wider meaning according to Hindus
holy volume . Maun is generally observed by human beings intentionally when
person stop the use of then speech generating organs . With a view to listen ,
Learn , think or relax , itmay be reffered to as observing ì Maun î .
Maun
is an internal journey of the soul. Human desires and wants went on increasing
with imaginations and thoughts, which is endless a gives rise to anxiety .
Then the saints through contemplation searched internal peace and tranquility
instead of external peace and hence discovered Maun [Silence] is a spiritual
science .
The main aim of Maun is achievement of self realization, love,
Ideal, Power of mind, sacrifice, service were known through celestial Maun .
Maun leads to purification of soul sensitivity and awakening true self through
which God and self realization is attained .
Those who have self realized
are great men. Lust anger, pride, greed are all emotions which are over come
by self realization and hence self realized person not only survive by self
knowledge but survives practically . No achievements can be attained without
constrainer gets positive result.The same way maun can be achived mentally
.
Guru Nanak has defined Maun by saying Shabad [word] ,when person rises
above , his vision, knowledge, past-future, beyond knowledge gets developed
and he can see throughout universe . Sakeshpear has defined Maun as the real
angel while Islami sufi saint has said Maun is voice of God which is great
wonder .
Spiritual people are above happiness and misery . While a common
man sticks to the words of books and try to convince others and make others
think and act according to their own thoughts . Kind of life is not a
spiritual life . We are heading towards a perfect human body and perfect world
, which could not be achieve almighty God
Vedic Concept of Human
Rights
Smt. Sudharani
Shrivastava
Advocate, MP High Court
208/2
Garhaphatak
Jabalpur ñ 482-002
MP, India
91-761-312149
Vedas, the foundation stone of Hindu
culture, predate recorded human history and are perhaps the only religious
books that talk of human rights. This has permeated in later Hindu works. In
ëAdhikar Panchvish Antikaí, we find, ëHindu-drishaa samaah sarve maanva
maanvatvatah; manorpatyabhootaa hi prithivyaah soonbastayaaí, meaning: ëA
Hindu is like any other human being. He is the child of mother Earth and being
a descendent of Manu is called man (maanava).í
It is noteworthy that
Hinduism has preached the doctrine ëAhimsa Parmodharmaí, that is,
ënon-violence is the highest right actioní, and ëvasudhaiva kutrumbkamí, that
is, ëthe whole world is one familyí. These are precisely the thoughts behind
worldwide democratic movement and for founding the ëUnited Nations
Organizationí in the aftermath of two world wars.
The aim of this paper
is to flash light towards Vedic concept of humanity as well as human rights.
Every religion talks about humanity but it the Vedas alone that talk about
human rights.
Bhagvad Gita: Ancient India's
Profound Gift To Man
Professor Jagdish
N. Srivastava,
CNS Research Professor
Colorado State
University,
Ft. Collins, CO 80524.
In the current world atmosphere
filled with terror, the commodity most needed by us all is Rationality. But,
as Huxley said "... To a world at war, a world that, because it lacks the
intellectual and the spiritual prerequisites to peace, can only hope to patch
up some...truce, (the Gita) stands pointing...to the only road of escape
from... self-destruction".
In this paper, we discuss the question of how a
wave of rationality in Man could be created (by WAVES and others) by
understanding and implementing the message of the Gita. This will be done
partly in the light of the author's recent work, which shows how rationality
is intertwined with insight into Reality, and how Spirituality (to which the
Gita asks us to rise, leaving religion aside) is what we would do if we did
have such insight.
Universal Values of the Ramayana:
A Cross-cultural Perspective
Michael
Sternfeld, M.A.
Independent scholar
Dr. Susan Andersen
Maharishi University of
Management (MUM)
Fairfield, IA.
This presentation will
uncover the universal values of the Ramayana from the perspective of
comparative literature and also from perspective of personal experience of its
subtler values.
The first major topic will explore the universal
archetypes which appear in the Ramayana. Drawing on the work of Joseph
Campbell, we will outline how the archetypal themes and characters within the
Ramayana have appeared and re-appeared across many cultures, across a wide
span of time. Using this perspective of universal archetypes increases the
understanding and accessibility of Ramayana as a great epic of world
literature, rather than just Indian literature.
Second, we will explore
the inner. more universal levels of Ramayana on the basis of personal
experience. Many serious students of the Ramayana note that, as in all sacred
literature, there is an outer value of the story, and an inner, subtler value
which is intimate to our personal experience. A more profound level of the
Ramayana may occur at the subtler level of our own awareness or consciousness.
The impulses of the Ramayana may actually be structures of our own
consciousness, our own self. All the characters of the Ramayana may be aspects
of our own nature, playing out all its possibilities and tendencies. The
vanquishing of ignorance, and the re-establishing of Rama's realm, for
example, may really be our own "inner'' drama, within our own self. To
illustrate this perspective, case studies of student's experiences from a
college course on the Ramayana will be used.
In the present paper an
attempt has been made to study some of these aspects and correlate them with
the changing patterns of society in proper historical
perspective.
An Interpretation of Indian
Philosophies in terms of Advaita Philosophy
Dr. K.B. Subbarayudu
Professor & HOD of Philosophy
G.K.S.V. (R.S. University)
Trissur, Kerala
E-mail:
subbarayudukb@rediffmail.com
Indiaís Philosophy comprises of two parts. One is Astic (Non-Atheists) and the
other is Nastic (Atheists). There are six non- atheists schools and six
atheists schools of thought. These philosophies teach in their own traditional
manner how to reach the final goal. But, the common misconception is that
their goal is different, even though actually being the same. The final goal
is similar to a globe, no matter where the external starting point, the center
remains the same.
Therefore all philosophies have the same goal. There is another Classification
of Indian Philosophies. That is Advaita (non dualism) and Dvaita (dualism).
All philosophies originate from the word "Advaita". Sankhya, Nyaya, Buddhism,
etc all originated from their respective authors, but Advaita philosophy was
not written by an author. It originated form the Vedas and Upanishads. There
various different commentaries of the Bhrama Sutras, even though the author is
Veda Vyasa. Among the many commentaries, Adi Shankara wrote Advaita Bhashya on
Bhrama Sutras based on the Upanishads. There it has been understood as Adi
Shankara's Advaita philosophy, but in truth existed previous to that. It was
contained in the Upanishads and was propagated by Adi Shankara. So, Advaita
philosophy is the main thyme of the Vedas and Upanishads and all the other
shools of thought is found in Advaita philosophy.
This paper will explain all the other philosophies through the definition of
the word "Advaita".
An Interpretation of Indian
Philosophies in terms of Advaita Philosophy
Dr. K.B. Subbarayudu
Professor & HOD of Philosophy
G.K.S.V. (R.S. University)
Trissur, Kerala, India
E-mail:
subbarayudukb@rediffmail.com
Indiaís Philosophy comprises of two parts. One is Astic (Non-Atheists) and the
other is Nastic (Atheists). There are six non- atheistic schools and six
atheists schools of thought. These philosophies teach in their own traditional
manner how to reach the final goal. But, the common misconception is that
their goal is different, even though actually being the same. The final goal
is similar to a globe, no matter where the external starting point, the center
remains the same. As mentioned in Prashna Upanishad:
"Ara eva rathnaabhou prane sarvam prtishtitam
Rrcho yajogum shi saamaani yagnya ha kshtram bhrama cha"
Therefore all philosophies have the same goal. There is another classification
of Indian philosophies. That is Advaita (non dualism) and Dvaita (dualism).
All philosophies originate from the word "Advaita". Sankhya, Nyaya, Buddhism,
etc all originated from their respective authors, but Advaita philosophy was
not written by an author. It originated form the Vedas and Upanishads. There
various different commentaries of the Bhrama Sutras, even though the author is
Veda Vyasa. Among the many commentaries, Adi Shankara wrote Advaita Bhashya on
Bhrama Sutras based on the Upanishads. There it has been understood as Adi
Shankara's Advaita philosophy, but in truth existed previous to that. It was
contained in the Upanishads and was propagated by Adi Shankara. So, Advaita
philosophy is the main thyme of the Vedas and Upanishads and all the other
shools of thought is found in Advaita philosophy.
This paper will explain all the other philosophies through the definition of
the word "Advaita".
The Political Doctrine In
Bhagavatgita
Himendra Thakur
E-mail: hthakur@attbi.com
(Chapter numbers of Bhagavatgita in Roman numerals, verse numbers in Hindu
numerals.)
Being a battlefield book, Bhagavatgita was also a political text. People had
been forgetting this fact since the beginning. Even Arjuna forgot this in two
weeks. Within 15 days of taking Gita lessons directly from Shree Krishna, with
his chariot at the roaring center of the battlefield of Kurukshetra, Arjuna
glorified himself by declaring that he would rather refrain his combat with
Karna whose chariot was grounded. Shree Krishna intervened, pointed to the
battlefield, and told Arjuna to fight and kill the evildoer.
About two thousand years later, in 1191, Shree Krishna was not there to
intervene when Prithwiraj Chauhan, King of Delhi, interrupted the First Battle
of Tarain because the invader from Afghanistan, Muhammad Ghori, fell down from
his horse. Seven hundred fifty-six years later, in 1947, Jawaharlal Nehru, the
first Prime Minister of India, glorified himself by gifting Bahawalpur, Sylhet
and half of Kashmir to Pakistan. Ostentatiously ignoring "mundane"details that
involved the lives of "ordinary" people, Nehru hurried through the partition
of India, where one million innocent lives were ruined.
For a true leader, the top priority would be the protection of innocent
people. In Bhagavatgita, Shree Krishna stated the goal as: (A) protect the
innocent people, (B) destroy the evildoer, and (C) establish the ascendancy of
righteousness (IV, 7-8). To remove all ambiguity, Shree Krishna invoked the
wisdom (IV) of selfless action (III) and truth of life (II) to prepare
individuals (VI) for this goal.
The goal of ascendancy of righteousness was outlined in Bhagavatgita as the
order of divine qualities of nonviolence, truth, renunciation, compassion
(XVI, 2-3), qualities that would materialize the dream of Jesus by creating a
peaceful society founded on Trust, Hope and Love (I Corinthians 13). An
evildoer would like to enslave peaceful people to satisfy his own demoniac
qualities of ostentation, arrogance, excessive pride, etc. (XVI, 7-12). In
fact, prior to the Battle of Kurukshetra, despots like Jarasandha, Kangsa,
Naraka and others made an evil axis to exploit and torment innocent people.
Shreekrishna destroyed these despots one by one and restored the rule of
righteousness. Duryodhana was the last evildoer that Shree Krishna had to
contend.
A battle is a not a picnic. It is cruel. This dilemma has bothered mankind
since the time immemorial, even at the start of the latest battle in
Afghanistan. Nonviolent people shun battle, and evildoers take that advantage
to satisfy their hankerings (XVI, 13-18). To avoid the battle of Mahabharata,
Shree Krishna tried a series of peaceful, nonviolent negotiations for a
prolonged period. Duryodhana would not budge an inch. He demanded to settle
his paranoia in a battle. When the time arrived, Arjuna tried to back away by
citing his family ties. Shree Krishna announced that even if Arjuna did not,
the scoundrels would be killed by God.
This is where Bhagavatgita appears as religious scripture, necessitating
closer scrutiny. Awed by Shree Krishnaís utterances, Arjuna wanted to see God.
What he saw (XI, 15-31) was the entire mankind, with millions of hands and
feet. It was the entire Life-force of Nature, in the vortex of Time and Space.
Shree Krishna showed that even if Arjuna did not, the evildoers, who were
opposed to the flow of life, would be destroyed by the Life-force of Nature.
It was the Life-force of Nature that ordained Arjuna to do his duty (III,27).
The goal of that duty was to establish the rule of righteousness so that
innocent, peace-loving people may live a peaceful group-life, a life without
any fear of despots. A peaceful society founded on Trust, Hope and Love was a
primal requirement for individual spiritual fulfilment. The foundation of such
a society was Total Love to every being, because every being was a
manifestation of God (VI, 29-32). Bhagavatgita transcended Manís yearning for
God, which had dominated worldsí political outlooks since the beginning, into
a selfless love of humanity.
This was the ultimate political doctrine
proclaimed in Bhagavatgita.
The Scientific Basis Of Vedic
Vastu Shastra
Ganesh Prasad Tamrakar
"vastu shubham" M/68, Anand Nagar
Adhartal Jabalpur - 482004
0761 - 341283 / 516426
E-mail: vaastushubham@yahoo.com
Vastu shastra is the art of building evolved in India through centuries of
experimentation, theorization and adaptation to man's ever changing needs.
Vastu is applicable to the people irrespective of caste or creed and country
or continent. It is secular. It is universal.
Modern architect specializes in physical comforts of a dweller & functional
effectiveness of a structure, whereas vastu shastra aims at ensuring the
health, happiness, prosperity & well-beings of the human beings with peace of
mind. As home is built for generations to live in, taking every care with
these aspects is necessary. In Mahabharat while speaking with Arjun and Lord
Krishna the great architect Maya says that buildings by him are adequately
spaced for comfortable living visually pleasing & spiritually satisfying.
Shrimadbhagwad says "Vijanana shilp kaushalamî this means that the glory of
science is implied in the shilpic creation. It is vastu that metamorphoses
into vaastu. This vastu is pure energy and vaastu is embodied energy.
The vaastu formula of "Vastu Reva Vaastu" runs parallel in one sense, to the
Eintenian formula of E = mc2, where E is pure energy and mc2, is embodied
energy.
Directions: The directional lines are not imaginary lines marked on paper or
on the ground but they are the lines of life energy to have free movement from
within or without. The human welfare and well-beings are depended primarily on
proper orientation, if only this basic requirement is fulfilled. The benefits
that are attributed to proper spacing of the layout, positioning of door
opening, placement of kitchen, bedroom etc., would yield the benefits in
expected measure. In fine it is not your house that is properly oriented but
your life and prosperity too. All these things ocur, because we are part of
nature and we have to live in harmony with the nature.
Nature has created ten direction i.e. North, South, East, West, N-E, N- W,
S-E, S-W, Zenith and Nadir. Zenith is one of the most important directions as
it gives third dimension to a building. That creates space for living space
for air, space for activity. This is the source of cosmic energy and
responsible for existence of life on this planet.
Five Element Vs Forces of Nature
Every vastu is formed by the combination of the five basic elements of
creation viz . earth, water, fire, air and space. Earth of this element
corresponds to a natural force, which affects our life.
The basic cause of every creation is the union of prakrti and pursa-inert
material and life. When such a philosophy becomes the basis of construction,
the building becomes a living creature.
Energy affecting vastu - Nature affects our lives through the following
factors -
1. Solar Radiation
2. Magnetic field of earth
3. Gravitational attraction
4. Wind intensity and direct
5. Cosmic energy
Positive Energy and Negative Energy - The pranic energy or any other sources
that produces positive ions directly in the area or indirectly effecting all
living beings is mentioned as positive energy It increases the immunity of the
living beings and improves health, wealth, happiness, prosperity etc of people
and the vice versa case is with the negative energy.
The Vedic Rishis have explained in the vaastu shastra how to control and
amplify the positive energy sources and how to avoid negative energy sources.
By having positive energy level AURA will increase.
Happiness and health are not matters of chance. They can be chosen. We are
suffering because we have drifted away from nature. All that we need is to
create a vibrating and positive surrounding called vastu. Follow the vastu
principle, which are the link between man and nature and have a leap towards
happiness and harmony with vastu, which is Vedic knowledge.
North Kosal In History and
Archaeology and its Contribution to the World
Dr. D.P. Tewari
Department of Archaeology
Lucknow University
Lucknow, UP, India
Kosala was the name of an extensive region / empire which was extended in U.P.,
M.P., Bihar and Orrisa. This was divided into two parts in the Ramayana Period
as north Kosala and south Kosala. North Kosala lay in the north east of the
Ganges and corresponded roughly to the modern Oudh. The districts of Deoria,
Padrauna, Gorakhpur, Maharajganj, Siddharthnagar, Basti, Gonda, Balrampur,
Sravasti, Barabanki, Lucknow, Sitapur, Sultanpur, Faizabad, Ambedkarnagar,
Azamgarh and Mau represents this land at present. The literary evidences
regarding the settlement history of this region goes in remote past of Treta
Yuga which is beyond the exact dating. The Vedic series of literature viz.
Satapath Brahman mentions the name of Kosala-Videhas as the offspring of
Videgh Mathava. There is a story in the Satapath Brahman that the Videgh
Mathava carried Agni Vaisvanar in his mouth and was accompanied by his priest
Rishi Gotama Rahugana from the Saraswati river to the east, up to the Sadanira
river. The Agni burnt the earth and rivers all along the route but did not do
the same to the Sadanira. Thereafter, Mathava settled to the east of this
river and founded the Videha state. The story is often associated with the
spread of Aryan culture from the west (bank of Saraswati) to east (Videha).
The Satapath Brahman also mentions the name of the king of Kosala Paramatanar
Hirnyanabh who performed the Asvamedha sacrifice . The period of the composing
of the Satapath Brahman is accepted to be 8th-7th Centuri B.C. Many scholars
are working in the field of archaeology in this region since last two decades.
The archaeological settlements are also found as older to Neolithic /
Chalcolithic Period which may belong to 4000 years back. Khairadiha, Imalidih,
Narahan, Sohagaura are the leading sites of this region. During the last five
years the writer of present paper made an intensive attempt of explorations
and excavations in the Saryupar area of North Kosala region and explored about
700 new archaeological sites. Five sites namely Kalli Pachchhim, Ramasare
Purwa, Sapaur, Charda and Trilokpur in the Districts of Lucknow, Gonda,
Baharich and Sravasti were put on excavations which through a new light on the
settlement history of the region.
This paper will focus the new archaeological findings of this region. Kosala
had been the pioneer of many religious propagators. Rama is one of them. His
ideals of Maryada Purushottam taught lessons and lessons to the mankind.
Gautam Buddha is the second one who took birth in a small state of this region
and preached to the world the principle of Madhayam Marga. Tirthankara
Rishabhdeva who was born in a poor family of Sravasti and propagated the
Jainism to the word. Many other preachers from this part of country went in
abroad to spread the thoughts of India. This paper will throw light on these
aspects of Indian History and Culture and the contribution of India to the
World.
The Role of Yogic Breathing in
Endocrine Management
Dr. Omnarayan
Tiwari
1411, Napier Town
Dr. Barat Road, Jabalpur
MP
482001, India.
Email: omtiwari_12@rediffmail.com
The
great Rishis of ancient India had an intuitive awareness of the profound
significance of the act of breathing, so they emphasized the role pranayam or
control of breath pranayam deals with regulation of inhalation, retention and
exhalation of breath which is beneficial to health and highly conductive to
concentration of mind.
Normal breathing is an involuntary activity
while yogic breathing or pranayam is a conscious process, having far reaching
benefits and other positive effects.
Being a port of cosmic phenomena
man has cosmic power within him, which he continually renovates through the
exchange with environment. One such power is highly potential vital energy.
Yoga tries to increase thus vitality through the respiratory system, which is
pivotal in the present context and is very important and intricate.
Our
Endocrine glands, situated in different parts of the body govern several vital
functions, such as metabolism, growth, activities of the heart, blood
pressure, sex-behavior etc. because their secretion, called hormones, flow
directly into the blood the chief endocrine glands are thyroid, parathyroid
and pituitary etc. Excess as-well-as shortage of the hormones, both are
harmful to health. The practice of yogic breathing is very effective in
activating these glands, so that they secrete their juices in required
quantity .The paper heghlights the utility of yogic breathing and tries to
give suggestions.
Family Relations in the Ramayana
of Valmiki
Dr. Shashi
Tiwari
Department of Sanskrit
Maitreyi College
University
of Delhi, New Delhi, India
and Professor of ëVedic Scripturesí
Hindu
University of America, Orlando, FL
Valmikiís Ramayana has
presented strength and weakness of Indian family structure in many aspects.
The family of King Dasharatha consisted of men, women and children of various
interests and diverse aptitudes. However, it was a patriarchal organized where
son was most important. Women had their say. Brothers were attached to each
other. Children had respect and regards for their elders. But Valmiki also
brought out clashes among the members of the family, which arise from time to
time due to natural personal interests and desires. One big example is that of
Kaikeyiís demand from her husband Dasarath, which was respected and accepted,
and which brought out a major turning point in the family.
The paper,
in the light of family relations in Valmikiís Ramayan, presents ideals of
family relationship as tolerance, sacrifice and affection. It is the feeling
of love and respect between all relations that is the basis of joint family
structure.
Concept of Social Justice in
Vedas
Dr. Yagya Prasad
Tiwari
P.G. Department of Hindi & Research
Center
Govt. P. G. Autonomous College,
hahdol ñ 484001, MP,
India07659-22106
Social justice is a mirror of a
culture and behavior of society. In Vedas, there are so many values which
emphasize human welfare and universal happiness. In India we always find that
all groups and castes have their own character through which they measure
their happiness and morality. Vedas, the foundation of Indian civilization,
conceptualize common good and generate ethical feelings for the benefit of
humanity as a whole. Similar aspects have been highlighted and emphasized by
Vinoba Bhave ñ ìIf you want universal peace, happiness and prosperity, an end
of suffering and hardship, you must hold fast to knowledge, science and faith.
If we could only believe in the power of faith, realize its potential and act
on it, it would not take long to stop the worldís conflicts. They are caused
mainly by lack of faith and it is this that has to be overcome. Faith is the
power of this age.î
In this paper, I want to discuss these ideas
through matter from Vedas on ëconcept of social justiceí, ëcommon good and its
importanceí and Vedic phenomena in reference to human rights, as well as
ëvishva-bandhutvaí, the universal brotherhood.
Impact of Purusha Sukta on
Manuís Origin of Universe Theory
Dr. (Mrs.) Asha Rani Tripathi
Head, Department of Sanskrit
Sankardev College, Shillong-793002
INDIA
The theory of the origin of the universe or cosmogony, as presented in the
first chapter of Manu Smriti (M.S.), echoes the ideas contained in Purusha
Sukta (P. S.) of the Rig Veda(R.V.). The seven cosmogonic hymns of Rig Veda
deal with the question of the origin of the universe. Purusha Sukta, the
ninetieth hymn of the tenth Mandal of R.V., stands out clearly for its
metaphorical, mystical and symbolical nature, and it has definite impact on
M.S.
In this paper, we show that both in M. S. and P.S., the subject of cosmogony
has been handled with theological and philosophical spirit. The polytheism of
the early Vedic seers received a monotheistic tinge in P.S. This trend is also
reflected in M.S. According to P.S., the universe was manifested from a
primeval giant Purusha, who with his thousand heads and thousand feet pervaded
the whole creation. M. S. also stipulates that the Supreme with his power
manifested himself and removed the darkness. It has been said that Manuís
theory of the origin of the universe goes in accordance with the Sankhya
system. But the concept of golden egg (Hiranyagarba ) as the seed of universe
that has been followed in M. S., does not find any place in Sankhya system. In
the same manner, the concept of Narayana invoked in M.S. with reference to
cosmogony is also foreign to Sankhya. These elements can be traced in Purusha
Sukta in a symbolic form. It can be assumed that the theory of the origin of
the universe as presented in M.S., started its journey from P.S., it traveled
through the later theories related to cosmogony presented in other Vedas,
Brahmanas and Upanisadas, and gathered many new elements. Apart from this,
Manu himself introduced many new elements to the original concept of P.S. It
is clear that the symbolic structure of P.S. seemed to have been reshaped and
reformulated in the M.S. The analysis reveals that Manu made the theory of
cosmogony as depicted in P.S., more clear, concrete, logical and less
complicated. Besides, Manu also included in the theory of origin of the
universe the subjects like ëthe birth of Dharma and Adharmaí, ëthe origin of
different species of animals and plantsí, and ëthe origin of internal
conscienceí. Controversy still persists over how the universe came into being,
nevertheless, the theories of the origin of the universe presented in P.S. and
M.S. seem closer to the ëbig-bang theoryí. The latter theory supposes that all
the matter in the universe was once concentrated in a big lump, which got
exploded and gas and dust were thrown in all directions giving rise to the
universe.
The Deep-rooted Concern for
Biodiversity Conservation in Ancient Hindu Literature
Professor R. S. Tripathi, FNA, FNASc
Department of Botany
School of Life Sciences
North-Eastern Hill University
Shillong-793022, INDIA
At the United Nations Conference on Environment and Development, popularly
known as the ìEarth Summitî which was held in 1992 at Rio de Janiero, the
global community expressed concern over the extraordinary increase in the rate
of species extinction around the world. There was a general agreement on
protecting ìbiodiversity. The ancient Hindu literature is replete with the
concepts and philosophy which promoted the cause of biodiversity conservation.
According to ancient Hindu seers, ëevery organism has ipso-facto right to
existí. They considered individual plant and animal species as objects of
worship, associating them with certain specific Gods and Goddesses.
There are also references to the effect that certain forest patches near the
villages, water bodies and landscapes were declared as sacred. This led to the
protection of individual species that were useful to the community in a
variety of ways. It is well accepted that plant and animal species could be
well conserved if their natural habitats were protected. There is evidence to
suggest that this practice was in vogue in ancient India. According to Manu,
ponds, springs and brooks ought to be made at the boundary of towns (MS
8/248). These water bodies, besides meeting the water requirement of animals,
would also provide natural habitat for growth and sustenance of various
aquatic plants and animals.
Strict laws were laid down to punish those who cut green trees, and killed
animals such as cows, elephants and antelopes. Manu says that cow with a calf
less than ten days old, and bulls are not to be killed ( M.S.8/242 ). There
was even a provision for rewarding those who protected forests and nurtured
the plants. It may be mentioned here that the plants and animals that were
regarded as sacred were the socially valued multi-purpose species. They were
worshipped based on accumulated empirical knowledge regarding their value to
the society. Generally, such species had a very unique role to play in the
ecosystem and could be considered as the keystone species. The trees were
accorded exceptional respect as is clear from the hymn in Yajurveda ( Namo
Vrikshebhyah ; Yajurveda 16/17 ). Even those who planted and nurtured trees
were also held in high esteem (Yajurveda 16/18, 16/29, 16/34, 16/20). In
Aranyani-Sukta of Rigveda (10/146/ 6 ), Aranyani, the goddess of forest, has
been variously magnified with praise.
The practice of declaring a patch of forest near the villages as sacred and
protecting it on the grounds of religious and cultural beliefs is still
prevalent in the tribal communities in the north-eastern hill region of India.
There are a large number of sacred groves in the states of Meghalaya, Manipur
and Karbi-Anglong area of Assam, which represent the climax forest ecosystem
of the region. These are among the few least disturbed forest patches, which
serve as the treasure house of biodiversity. They contain a large number of
valuable medicinal and other economically important plants. Some of the
endangered taxa are to be found only in these sacred groves. The sacred grove
biodiversity compares favorably with the biodiversity in the core zone of some
of the biosphere reserves, which are being managed by the state forest
departments. Besides being the repository of biodiversity, the sacred groves
also provide a myriad of valuable ecosystem services and serve as ideal study
sites to address many ecological issues which are relevant to forest ecosystem
dynamics and management.
In this paper, the author beside presenting details of things mentioned above,
contends that if the religious beliefs and traditional wisdom contained in
ancient Hindu literature could be suitably integrated with the modern
scientific conservation practices, useful model for biodiversity conservation
could be developed. An important aspect associated with the concept of
biodiversity conservation is the sustainable utilization of living resources,
and there is prescription even for that in the ancient Hindu literature.
Taking clue from this, further strategies may be evolved for the sustainable
use of biodiversity to ensure the inter-generational equity.
India And Basic Scientific
Attitude
Sundhanshu Trivedi
21/1013, Sector 21, Indiranagar
Lucknow, UP, India
E-mail: str3@rediffmail.com
Today is the era of science and technology. Whenever we talk about Indiaís
contribution in science and technology, people usually mention the ancient
scientific discoveries like Zero, decimal, geometry, astronomy ayurved, etc.
All the great civilizations of world have contributed to mankind with one
discovery or the other. But Indiaís contribution was altogether different,
because India not only contributed with a few discoveries but it contributed
towards the very basic concept and attitude towards science. Let us see how ?
>i where ever there was scientific principal came, it came in contrast or even
conflict with tradition religion and culture. This was an established
principle through out the world history. But in India the scene was different.
Here all the fundamentals of science whether it was zero, decimal, relativity
or health science all originated from holy Vedas the religious texts. Even the
pure mathematical calculation, geometry were the offshoot of astrology "jyotish"
the one of the six basic limbs (angas) of Vedas. Not only this but very basis
of scientific attitude whethere it was accepting ignorence {nasdeeya sukta of
rigved} oropennessto new ideas, or even recognizing logic {nyaya darshan} and
one step further allowing arguments and discussions{shasthrathra} all
originated from Vedic religious scriptures. This was the reason that when in
other parts of world Socretes and Gallilios had to bear for their scientific
thoughts ,in India Aryabhatt, Kanad Sushrut, and Bhaskaracharya were great
scientific discoverers and were equally devout religious sages. So I think the
science emerging from religion and spirituality and religion nourishing the
scientific endeavoures was a major contribution of India to the world, I think
this can prove to be the biggest of India on the world in 21 century.
In this paper I want to present an analysis of emergence and evolution of
scientific discoveries and temperament in India since ancient period. The
paper will also compare, how Indian cultural and religious attitude towards
scientific development was different from rest of the world, and what can be
its utility in future.
Structure of World Scripts in
Vedas
Arun Kumar Upadhyay
IPS, M.Sc., AIFC
B-9, CB-9, Cantonment Road
Cuttack - 753001 (Orissa), India
Script is called "Lipi" in Sanskrit meaning a surface layer as it is a means
to project speech or language on plane of paper. Its individual components are
letter or their combinations as words, sentences, paras are flexible or "Ksara".
As the language is a representation of real world on paper surface, its
component letters are in same number as is the classification of real world in
several systems.
Plane crystallography theorem in group theory tells that a place surface can
be fully covered by 17 types of motions of any pattern. Three dimensional
space can be covered by two such planes perpendicular to each other having 17
x 17 motions. So far projecting all possible sciences in a single scheme, we
need 17 x 17 letters in vedas with 108 vowels, 180 consonants and one
undefined letter "OM"-called the word in beginning of creation in Bible.
Sankhya philosophy has 25 elements - a matrix of 5 x 5 from 5 tanmatras i.e. 5
basic units of measure in physics. Jyotisa (mathematics) is play of numbers (Sankhya)
so the script used for this purpose has 5 x 5 letters i.e. 5 vowels and 20
consonants. This scheme is origin of English and French scripts.
Saiva photosophy includes perception (consciousness) and its boundaries (maya)
having 6 x 6 elements based on 5 basic units and one consciousness. For
purpose of Yoga, tantra, script of 6 x 6 letters was used being source of
Hebrew, Latin, Persian. 25 letters script called "Avakahada" was converted to
this by adding 12 appendix letters.
Science of Vak (speech) is called Vyakarana (grammer), Vak is created by Vayu
(wind, air) whose partitions are called marut having 7 x 7 components. This
has extra dimension of motion. This scheme is called deva-nagari created in
grammer of deva-king Indra. With unclassified Om it has 50 letters with 32
internal, 52 other consonants and vowels.
Music is an art which has 8 x 8 components with extra dimension of harmony
(inter connection). This is number of letters in Siksa of Panini.
Speech is described in vedas of thousands of letters (aksara) in parama-Vyoma.
On earth surface China and Japan are beyond heaven in Himalayas. They use
script of many thousand letters where letters and words are same.
Vedic Cosmology
Arun Ku. Upadhyay
IP.S., Cuttack, Orissa
B-9, CB-9, Cantonment Road
Cuttack - 753001 (Orissa), India
Modern physics and mathematics states 3 unknowabilities- (1) Godel's
incompleteness theorem in mathematical logic, (2) Statistical uncertainty in
large systems - 3 classical statistics and 2 quantum, (3) Uncertainty due to
quantum nature which is related to finite speed of light.
Vedic cosmology also states that we cannot know all universe. We may think
universe as purusa, then only one quarter is the visible universe, remaining 3
quarters are unchanged is space (purusa sukta verse 3) One meaning is that 3/4
of universe is dark matter consisting of dead stars, dust or neutrinos of
uncertain mass. With this quantity of dark matter, expansion of universe
should stop after 4.32 billion years, which is called a day of Brahma. 'Pura'
is material world form of 7 levels of visva which is almost closed independent
structure-atom, plant or animal cell, man, earth, solar system, galaxy and
visible universe. Agency which arranges these units in regular structure is
Chetana (consciousness) because it does 'chayan' (arrangement). Modern
cosmology doesn't explain these facts.
Complementary view is to consider universe as dispersed uniform field (Sri or
Sakti) which gives birth to visible forms due to 3 gunas called three
complementary colurs. Same view is expressed about 3 colours of quantum
quarks. In this method 3 parts symbolised by Maha-Kali, Laksmi and Saraswati
are known and one part is unknown
A combination of two views is 10 dimensional space in which these are 5
dimensions each of two types. Pankti (= panch + ktin) means line and then
both. In this model, universe is explained by 10 dualities expressed in
Nasadiya sukta of Rk veda. Unification theories of modern physics also assume
10 dimensional universe. 5 symmetric dimensions are 3 dimensions of space,
matter and time which correspond to 5 tanmatra of sankhya and 5 basic units of
measurement of physics. Other 5 dimensions are asymmetric, discrete and are
named as chetana, rsi, naga, randhra and ananda. All are joined in Purusa of
six dimensions giving six branches of vedic philosophy.
The Vedic Age
Tarun Vasudeo
1614 Napier Town Jabalpur
MP,
India
The Vedic age spans almost a millennium of Indian History [
1500-600 B.C. ] a period which witnessed crucial changes in North of India .
These developments are evident in a number of spheres-social , economical,
political and religions. Further changes in each of these spheres were
affected by and in turn influenced changes in other spheres.
Vedic
literature is broadly divided into two categories, early and later literature.
Apart from the chronological differences implicit in the names, there are
important differences in style and content as well Early Vedic literature [
which pertains to the period 1500-1000 B.C. ] consists primarily of the
Samhita of Rig-Veda comprising 1028 hymns (Suukta) in praise of various Gods
intended to be used as a means of invoking the deities and soliciting their
support . The hymns are grouped into ten books called Mandalas .
From the
point of view of the historians there is thus an obvious problem, as efforts
have to be made to determine the date of each particular stanza before using
the available information for history. Moreover some of the hymns and words of
the text remain obscure, their meanings being difficult to reconstruct in the
absence of a through understanding of the context. Even grammatically Vedic
Sanskrit is different from classical Sanskrit .
Facing numerous
difficulties regarding the authentic period of Veda it may be said that Vedic
age was one in which a number of Veda it may be said that Vedic age was one in
which a number of important changes were taken place. It was also the period
when the foundations were laid further development in north Indian History,
Which are noticeable from the 6 th Century B.C.
Consciousness, Self And Other:
Universalization In Abhinava's Theory Of Rasa
Sunthar Visuvalingam
Chicago
The enjoyment of aesthetic emotion (rasa) is a paradox that posed a challenge
to Indian philosophical speculation that postulated a sharp dichotomy between
consciousness and its manifold objects. They were more concerned with
providing an epistemo-ontological foundation for modes of spiritual
realization predicated on the 'purification' or separation of a static
consciousness from its possible contents than in accounting for its creativity
or at least the manner in which it positively shapes its contents. The status
of 'self-awareness' (praty-avamarza) encapsulates this problematic: on the one
hand the extroverted spectator is wholly immersed in the make-believe world of
passion that unfolds on the external stage, on the other hand his/her mundane
self is thereby effortlessly suspended to the point that the experience has
been likened to the introverted relish of the transcendent reality, and even
celebrated as a foretaste of the absolute Brahman. Abhinava states
categorically that in the enjoyment of rasa, what we experience is fear, etc.
alone, supreme and unconditioned by personal subjectivity, space, time and
other usual concomitants of the dynamics of worldly emotion. The peculiar mode
of attention required by the aesthetic configuration to evoke, sustain and
nourish the rasa also ensures that the emergence of 'first person'
subjectivity is arrested at its incipient stage--there is no cognition of the
form 'I'm afraid'. It's because the emotion has been unable to dissipate
itself into a myriad self-centered thoughts that it feels so impersonally
intense and alive. At the same time, awareness of ego-self is not entirely
suppressed as in an introverted state of spiritual absorption, it's merely
suspended into a transparent ghost of its regular self. Since this same
psychological state is shared by the entire audience, the aesthetic emotion
(as opposed to its personal worldly counterpart) is said to have undergone 'universalization'.
Though wholly 'extroverted', the aesthetic consciousness, intent on enjoying
the sensuous objects of perception, is nevertheless turned back upon itself,
mirrored by the impersonal nature of the universalized emotion that they
sustain. In its theatrical enactment, the world no longer stands in opposition
to the subjective self but is enveloped by the latter as the ultimate stage
for the assumption of multiple roles, in a manner that corresponds to the
Tantric dictum of 'the self being the (supreme) actor'. By dissolving the
opposition between the subjectivity of the connoisseur and the emotions
deployed by the stage-characters, the separateness of the individual onlookers
is also temporarily suspended. The goal of Abhinava's doctrine of
'recognition' is precisely to universalize the consciousness of the adept
beyond the bounds of the limited subject so as to embrace all objectivity. Not
only overpowering real-life emotions such as anger, fear, lust and laughter
but also other modes of sensuous physical experience, both pleasurable and
painful, are exploited as springboards to spiritual insight and aesthetic
rapture (camatk’ra). Abhinava has been able to provide an adequate account of
the rasa-aesthetic using the traditional categories of brahmanical discourse
precisely because he was experientially grounded in a 'descending' mode of
spiritual realization that celebrated transcendence-within-immanence. My own
experience, for which the living proof is Abhinavagupta himself, is that
continual immersion in artistic delight ends up with the aesthetic posture
becoming generalized to the world at large. What's required is a conceptual
framework that facilitates the spiritual insight becoming entrenched and such
an attitude taking full possession of oneself. The PratyabhijÒ’ may well have
facilitated Abhinava's endeavor to conceptualize the peculiarities of rasa-consciousness,
but the latter has in turn impregnated his 'self-recognition' with the
sensuousness of life itself .
The 'Maruts' of Rgveda and
shelley's ëOdeto the West windí - A Study in influence
Dr. Asha Viswas
Reader in English
Banaras
Hindu University, Varanasi, India.
B-1 Shivam Complex
Lanka
Varanasi- 221005
U.P. India.
0542
366109 (H)
Edward said has stressed that for Western cultures
the orient is envisaged as a composite whole, "an imaginary geography" , a
stage upon which the whole East is confined". This statement does not fully
apply to Shelley who made distinctions between different oriental religions
and knew the subtle distinction between Vedanta and latter priest craft.
Orientalist like Edgar Quintlet have called him completely Indian.
It
was through his cousin Captain Thomas Medwin, of the 24th Light Dragoons
posted in India that shelley's interest in India and in the Hindu scriptures
increased. There is evidence that he had read the translations of the Vedas
and the Upanisads.
Although he has written only three minor poems
entirely Indian in character and setting - "Zeinab and kathema" (1811), "the
Indian Serenade" (1819) and "Fragments of an unfinished drama" (1822) yet his
preoccupation with India manifests itself throughout his poetic
creation.
The present article tries to find parallels between the West
wind of shelley and the description of the 'Maruts' in Rgveda celebrated in
about 33 hymns. They are described as of resistless power. They rush along
with swiftness and surpass heaven and earth in their might. They are divine,
vigorous, impetous, young and unaging. They shake the earth and whirl about
everything. They make their course through the forests, mountains and seas.
Shelley's ode to the West wind, at times appears to be the translation
of some of these hymns of the Rgveda. His invocation, self pity, style and the
acknowledgement of the West wind's power - all seem to have been influenced by
the Martuts as described in the Rgveda.
Interweaving Ayurveda in
Contemporary Psychotherapy
Annabelle Q. Wallace
The Natural Health Group, Norwell, MA-02061
The speaker will discuss methods of interweaving contemporary psychotherapy
with the Ayurvedic concepts. There will be a brief introduction to the three
Ayurvedic doshas: Vata, Pitta, Kapha, the emotional manifestations of each
dosha and how these emotions manifest in the physical body. She will briefly
discuss various factors that cause dis-ease, eventually resulting in
psychological disorders or the vitiation of the tridoshas. In conclusion, she
will draw from her own clinical practice citing example where Ayurveda methods
have provided patients with a frame of reference for understanding and
resolving issues.
Consciousness in Classical Yoga:
Dissociation or Integration?
Ian
Whicher
Manitoba University
Email: whicheri@ms.umanitoba.ca
The
argument presented in this paper challenges the radically dualistic and
isolationistic interpretations of Yoga and offers an open-ended, morally and
epistemologically oriented hermeneutic that frees Yoga of the long-standing
conception of spiritual isolation, disembodiment, self-denial, and
world-negation and thus from its pessimistic image.
Despite the fact
that Patanjali (the reputed author of the Yoga-Sutra) initially adopts a
dualistic metaphysical orientation, there is no proof that his system stops at
dualism or merely ends up with a radical dualism in which spirit and matter
are unable to "cooperate," establish a "harmony" and achieve a "balance"
together. This paper therefore suggests that Yoga upholds both consciousness
and activity by incorporating a clarity of awareness with the integrity of
being and action.
A holistic Approach to
Treating Psychoactive Substance Addiction: Synthesizing Ayurvedia with
Contemporary Chemical Dependency Techniques
Linda Lalita Winnick
Goddard Collage, Plainfield, Vermont
1685 Sawkill Rd, Kingston, NY 12401
845-679-0706
Email: Lindaayuryoga@aol.com
My paper attempts to illustrate the theoretical benefits of using Ayurvedic
diagnostic and treatment techniques as applied to the disorder of chemical
dependency in the form of a literature review. Ayurveda is the traditional
healing tradition of India spanning over five thousand years. Ayurveda shares
with the current chemical dependency treatment a holistic approach to managing
the disorder of substance abuse. Ayurveda uses a three-dimensional model of
treatment acknowledging the mind, body & spirit, which is consistent with the
model of the popular and successful twelve step program. The reader is given
an introduction to the background of Ayurveda and its sister sciences of Yoga
and Samkya. The principles of Ayurveda are explained in light of chemical
dependency. Gradual culturally sensitive, and affordable Ayurvedic lifestyle
routines that increase wellness, decrease stress, and contribute to sobriety
are presented. Ayurvedic routines include nutrition, hygiene, and meditation.
Spirituality, Self, and
Inter-Religious Dialogue
Dr. Klaus G.
Witz
College of Education
University of Illinois at
Urbana-Champaign
1310 S. 6th Street, Champaign IL 61820
217 333-4505
Web-site: http://www.ed.uiuc.edu/facstaff/k-witz/home.html
The
importance and success of the notion of spirituality as a medium of
communication across religious traditions is largely due to the fact that
spirituality is largely conceived of and expressed in terms of the language
and experience of "self". Three aspects or elements of "self" are considered,
not as elements in a system or different dimensions but as different
articulations of an indivisible whole: experience of oneself or "I" as subject
or subject of experience; experience of self-consciousness, in the sense of
awareness of one's conscious experience and feeling; and experience and
consciousness associated with the term "heart". We argue that in the West,
these elements became constitutive of the notion of self (self as soul) that
is still paradigmatic in general culture today long before Descartes (e. g. in
St. Augustine, Richard of St, Victor, and the great German mystics). But while
in the West these elements have evolved separately and in secular modes (e. g.
in philosophy, literature, psychotherapy), in Indian tradition under the
influence of the "Great Tradition" they have kept their unity.
This
perspective has significant implications for the emerging role of the language
of spirituality as a semi-global medium of communication in religion,
environmental and justice issues, as by-passing the usual textual and
doctrinal barriers.
Vedantic Influence over Chinese
Philosophy
Professor Huang
Xinchuan
Department of Oriental Philosophy
Institute of
Philosophy
Chinese Academy of Social Sciences
5, Jian Guo Men Nei
Dajie Street
Beijing 100732, China
The religious as well as
the cultural interflow between Indian and China occurred as early as over two
thousand years ago. Following the Buddhist and Hindu religious activities, the
Indian orthodoxy philosophy---the Six Darsanas, Vedanta in particular once
flourished in China. Vedanta had exerted also some influences on Chinese
Buddhism and Taoism in its own way.
In China we have preserved abundant
historical records and relics of Hinduism as well as Buddhism. Since the third
century AD, China has discovered numerous Hindu scriptures in Sanskrit. There
are records in Buddhist and Hindu scriptures either systematic or piecemeal.
For example, the Vedas and Upanishads as seen in Chinese historical record
were translated freely into Chinese as Ming-Lun (the Science of Knowledge),
Zhi-Lun (the Science of Intelligence) or transliterated into Chinese as
Feituo, Pituo, etc. Besides, there are Chinese historical sources of Vedangas.
At the stage of Mahayana Buddhism, Madhyamika drew close to Vedanta in both
theory and practice. Samkaraís Advitaism was in confrontation with Nagarjunaís
Sunyata. We can find out the influences on some Sects of Prajna School (Three
Treaties Sect, Tiantai Sect, Mahayanasamgraha Sect etc.) in Sui and Tang
Dynasties and also on some eminent Buddhist monks. At the last stage of Indian
Buddhism, it mixed with Hinduism again, in other words, Vajna-yana Mixed with
Sakta.
It is noted that Vedantaís concept and application also directly
influenced the formation of the Jo-nna Sect of Tibet. The Jo-nna Sect preached
the ìdoctrine of non reality of personî. This doctrine is similar to Vedantaís
theory of ìtwo kinds of Brahmans, Mayavada and Adhyasa. Jo-nna Sect was formed
in the 12th century and flourished during the period of 14-17th centuries, and
still exists today. Tarnathís History of Indian Buddhism and a number of
Buddhist works in Tibetan versions described the arguments between Samkara and
Pandits Hulisasestha, Dharmakriti, Kumaralila and Kunadarorul in Varanasi, and
worth making studies. Taoism is indigence to China. Chinese Taoism has
something in common with Saktism. The interflow between Taoism and
Brahmanism-Hinduism rarely appeared in ancient China, nonetheless, we can find
some examples. One text in which the Tung Hsuan Section of the Tao Tsung
(Taoist Canon) originated goes by the name Lin Pao Ching (Book of the
Marvelous Jewel). In this text, we can find the influence of Brahmanism and
Upanishad (Vedanta) in particular. It has a portrait of Yuan Shih Tien Tsun
(the Highest God of Taoism) based on the portrait of the Maha Brahma of
Brahmanism at the numerous kalpas in the unlimited darkness of Chaos. Thus, He
transforms himself into thirty-three devas, asuras,î Ten directions of the
Universeî etc. Thus we can say that there existed interflow between Taoism and
Vedanta.
The Relationship between Yoga and
Zen Buddhism
Shi Ben
Xing
Vice-President of the Buddhist Association of Fujian
Province, China
Zen or ìChanî as addressed in Chinese, is an
abbreviation of the Sanskrit ìdhyanaî. Zen is one of the eight Chinese
Buddhist sects which were formed in the time of Tang Dynasty. This Sect is
famous for its practice---dhyana (meditation), which is very popular in China
even today. The idea of Zen was actually originated from India and developed
as a unique Buddhist sect later on in China. However, when we trace back the
Chinese Zen Buddhism, we see the similarity and dissimilarity between Zen and
Yoga. It is, infect, Zen has a close relation with yoga. In the history of the
development of Buddhism, it is no doubt that the early Buddhism had absorbed
an idea of meditation from the traditional Indian practice. In the process of
founding Buddhism, the Buddha, of course, was influenced to a certain degree
and absorbed some from Yoga. We can see this fact by making a comparison of
the basic doctrine of Buddhism, the Eight Noble Truths and eight kinds of
practice of Yoga. When Buddhism was developed in its later stage to Mahayana
Buddhism, the importance of Prajna had been stressed very much. Both samadhi
and vipasyana had been advocated as the best way by which a practitioner gains
a prajna (wisdom). The Buddhist concept---to acquire prajna (wisdom) by
samadhi (concentration) is quite similar to what is said in the Yoga-sutra.
According to Yoga Sutra, one can control oneís mind and achieve wisdom finally
through a practice of Samyama (including dharana, dhyana and samadhi). In
Mahayana Buddhism, we see that there were some practitioners and Zen masters
who had written some books on Yoga in accordance with their practices and
experiences, such as Sandhinirmocanavyuhasutra and Yogacarabhumisastra.
However, the practices mentioned in these books are more complicated than that
is said in Yoga-sutra. When the concept of Yoga was introduced into China, it
had given a lot of influences to the Chinese Buddhist sects, such as Zen,
Tiantai, Vijnana, and Pure Land, etc. We can also find out the practical
interflow between Yoga and the traditional Chinese culture from Taoism,
Neo-Confucianism, the Chinese Medicine, Marshal Art, and Chinese Qigong, so
on. However, when we see deeply the doctrine of Yoga and the doctrine of
Buddhism, there is a big difference between two. From a perspective of the
epistemology, Buddhism bases its doctrine on Paticcasamupada and holds a view
that everything in the world is interrelated, everlasting and impermanent. To
the subjective world there is no permanent self existed and to the objective
world there is no Supreme God who dominates the world. But, according to Yoga,
the world was created. Maha Brahma dominates the whole universe. Everything
existed in the world is just a combination of Atma and pradhana. From a
perspective of salvation, Buddhism advocates that the final salvation, nirvana
can be achieved only by eliminating oneself from egoism. But, in the case of
Yoga, salvation is a union of Maha Brahma.
The Relationship between Yoga
and Zen Buddhism
Rev. Shi Ben Xing
Vice-President of the Buddhist Association of Fujian Province
No. 1, Fahai Rd., Fuzhou City, Fujian Province 350001, China
Zen or ìChanî as addressed in Chinese, is an abbreviation of the Sanskrit ìdhyanaî.
Zen is one of the eight Chinese Buddhist sects which were formed in the time
of Tang Dynasty. This Sect is famous for its practice---dhyana (meditation)
which is very popular in China even today. The idea of Zen was actually
originated from India and developed as a unique Buddhist sect later on in
China.
In this paper, tracing back the Chinese Zen Buddhism, we bring out the
similarity and dissimilarity between Zen and Yoga. It is a fact that Zen has a
close relation with yoga. In the history of the development of Buddhism, it is
no doubt that the early Buddhism had absorbed an idea of meditation from the
traditional Indian practice. In the process of founding Buddhism, the Buddha,
of course, was influenced to a certain degree and absorbed some from Yoga. We
can see this fact by making a comparison of the basic doctrine of Buddhism,
the Eight Noble Truths and eight kinds of practice of Yoga. When Buddhism was
developed in its later stage to Mahayana Buddhism, the importance of Prajna
had been stressed very much. Both samadhi and vipasyana had been advocated as
the best way by which a practitioner gains a prajna (wisdom). The Buddhist
concept---to acquire prajna (wisdom) by samadhi (concentration) is quite
similar to what is said in the Yoga-sutra. According to Yoga Sutra, one can
control oneís mind and achieve wisdom finally through a practice of Samyama
(including dharana, dhyana and samadhi). In Mahayana Buddhism, we see that
there were some practitioners and Zen masters who had written some books on
Yoga in accordance with their practices and experiences, such as
Sandhinirmocanavyuhasutra and Yogacarabhumisastra. However, the practices
mentioned in these books are more complicated than that is said in Yoga-sutra.
When the concept of Yoga was introduced into China, it had given a lot of
influences to the Chinese Buddhist sects, such as Zen, Tiantai, Vijnana, and
Pure Land, etc. We can also find out the practical interflow between Yoga and
the traditional Chinese culture from Taoism, Neo-Confucianism, the Chinese
Medicine, Marshal Art, and Chinese Qigong, so on.
However, when we see deeply the doctrine of Yoga and the doctrine of Buddhism,
there is a big difference between two. From a perspective of the epistemology,
Buddhism bases its doctrine on Paticcasamupada and holds a view that
everything in the world is interrelated, everlasting and impermanent. To the
subjective world there is no permanent self existed and to the objective world
there is no Supreme God who dominates the world. But, according to Yoga, the
world was created. Maha Brahma dominates the whole universe. Everything
existed in the world is just a combination of Atma and pradhana. From a
perspective of salvation, Buddhism advocates that the final salvation,
nirvana, can be achieved only by eliminating oneself from egoism. But, in the
case of Yoga, salvation is a union with Maha Brahma.
The Influence of concepts of
Indian Sufi and Buddhism to Chinese Islam
Professor Liu Yihong
Department of Oriental Philosophy, Institute of Philosophy
Chinese Academy of Social Sciences
5, Jian Guo Men Nei Dajie Street
Beijing 100732, China
The head of al-Naqshibandiy (the Islamic religious mission), al-Sirhindiy had
taken an effective step to the change of Islamic Sufi Sect in the sixteen
century. Since then scholars from both Sufi Sect and the Islamic orthodox had
pointed out the objective of synthesizing the theory and doctrinal principles
of Sufi Sect. They had re-interpreted works of Muhyi al-Din ibn al-Arabi and
exerted their utmost efforts to limit and reduce his pantheist tendency in
their commentaries in order to stress an importance of the surpassing
existence of Allah.
The paper focuses on the following two areas:
Along with the missionary team, al-Naqshibandiy, the ideological theory of al-Sirhindiy,
an Indian Sufi philosopher was introduced into China through the Silk Road
particularly in the area of southern part of the Chinese Xinjiang Autonomous
Region. His work, Maktubat (letters collection) was spread in areas of
Xinjiang, Gansu, Xingxiang and Qinghai during the mid of or the late 18th
century. The work was translated into Arabic by a Chinese Xinjiang Moslem
scholar in the early 20th century and published in Mecca, Saudi Arabia. It
was, later on brought back to China and became the most important and
influential Islamic creed respected and observed by whole community of the
Chinese Moslems including those from Uygur and Hui Nationalities.
In the late Ming Dynasty (1638), an Indian Islamic philosopher, Ashiq had
given lectures in Nanjing, fouced especially on the theoretical aspect of a
faith in Islam. The lectures given by him were full of colors of both Sufism
and Buddhism. The lectures were collected and collated as a book named ìGui
Zhen Zong Yiî (A General Meaning of Returning to Maut) by a Chinese Moslem,
Zhang Zhong. Zhang Zhong had learnt from Ashiq for three years. The book
elucidates the general concept of him: ìif one wants to achieve his Allah, one
should get to know an importance of the physical bodyî. ìAllah, it is no need
to be sought out, what has been sought out is not my lordî. ìAllah, it is not
necessary to be find out from any other place; but can be realized by
oneself.î It is clear that the doctrine of Ashiq expounded by Zhang Zhong
blends some ideas of both Buddhist Zen School and Confucianism with that of
Islam. It shows that the cultural inter-flow and infiltration between Islam,
Buddhism and Confucianism.
Bhagavad Gita - The Science
Of Human Values
Swami Yogatmananda
Email: yogatmananda@operamail.com
This 5000 year old book has not only retained its usefulness over this long
period of time but has in fact become more useful during the modern times.
This is because it addresses certain very important concerns which eternally
occupy human mind. Human beings search for the new paths and dimensions of
evolution beyond the corporal level. There is a sense or awareness of values
in human beings which makes them look for the meaning and purpose of life.
Bhagavad Gita helps a man to understand these and to provides practical
guidance to shape the life properly.
The human beings, due to the ignorance of their innate divine nature get
caught in the external things. The mater, instead of being subservient to
human comforts, becomes dominant and enslaves human beings. Man then works for
the matter, sacrifices the values that were really dear to his heart and
suffers. Gita re-establishes the supremacy of the human values viz. peace,
harmony, higher knowledge etc. over the material values.
Discrimination Between a) Reality and Appearance, b) Changing and Unchanging,
c) Pleasant and beneficial :
Discrimination is a fundamental human characteristic. This is the basis of
conscience. Gita helps us to awaken and sharpen this faculty for the
determination of our goal and the means.
Like all Vedantic scriptures, instilling strength and self-confidence is the
watchword of Gita. No harping upon the original sin but on original purity.
Secret of happiness and progress in any field is the control over senses and
mind. Unbridled mind and senses cause havoc in individual and social life.
Gita graphically illustrates the practical science of self control.
The beautiful feature of Gita is the broad outlook that harmonizes (without
compromise) the social progress and prosperity with march for spiritual
realization. Thus promotes peace and happiness at all levels.
Bhagavad Gita ñ The Science Of
Human Values
Swami Yogatmananda
Email: yogatmananda@operamail.com
This
5000 year old book has not only retained its usefulness over this long period
of time but has in fact become more useful during the modern times. This is
because it addresses certain very important concerns which eternally occupy
human mind. Human beings search for the new paths and dimensions of evolution
beyond the corporal level. There is a sense or awareness of values in human
beings which makes them look for the meaning and purpose of life. Bhagavad
Gita helps a man to understand these and to provide practical guidance to
shape the life properly.
The human beings, due to the ignorance of
their innate divine nature get caught in the external things. The mater,
instead of being subservient to human comforts, becomes dominant and enslaves
human beings. Man then works for the matter, sacrifices the values that were
really dear to his heart and suffers. Gita re-establishes the supremacy of the
human values viz. peace, harmony, higher knowledge etc. over the material
values.
- Discrimination between
a) Reality and Appearance
b) Changing and Unchanging
c) Pleasant and beneficial.
Discrimination is a fundamental human characteristic. This is the basis of conscience. Gita helps us to awaken and sharpen this faculty for the determination of our goal and the means.
- Gospel of Strength and Self-confidence: Like all Vedantic
scriptures, instilling strength and self-confidence is the watchword of Gita.
No harping upon the original sin but on original purity.
- Self-control: Secret of happiness and progress in any field is the control
over senses and mind. Unbridled mind and senses cause havoc in individual and
social life. Gita graphically illustrates the practical science of self
control.
- Peace and Happiness: The beautiful feature of Gita is the broad outlook that harmonizes (without compromise) the social progress and prosperity with march for spiritual realization. Thus promotes peace and happiness at all levels.