Abstracts of Papers Accepted for Presentation

 

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  1. 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.


     

  2. 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.

     

  3. 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.

     

  4. 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.

     

  5. 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).

     

  6. 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.
     

  7. 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.

     

  8. 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.
     

     
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  9. 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 .

     

  10. 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.


     

  11. 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.


     

  12. 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.


     

  13. 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.


     

  14. 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 :

    1. The selection of Farming Land
    2. Fertility test of Farming land
    3. Fertility treatment of Farming land
    4. Treatment of seeds before growing in the farm
    5. Use of herbal fertilizers to enhance the growth of crops
    6. Proper use of herbal insecticides and pesticides to treat the crops of their pests and other diseases
    7. 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.

     

  15. 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.



     

  16. 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.
     

  17. 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.
     

  18. 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.

     

  19. 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.

     

     

     
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  20. 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.


     

  21. 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.
     

  22. 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.

     

  23. 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.
     

  24. 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.

     

  25. 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.
     

  26. 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.

     

  27. 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.

     

  28. 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.
     

  29. 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.

     

  30. 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.

     

  31. 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.



     

  32. 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.
     

  33. 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.
     

  34. 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.



     

  35. 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.

     

  36. 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.

     

  37. 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.


     

  38. 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.

     
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  39. 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.
     

  40. 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.


     

  41. 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.

     

  42. 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.

     

  43. 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.



     

  44. 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.
     

  45. 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.
     

  46. 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.

     

  47. 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.

     

     

     
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  48. 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.

     

     

     
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  49. 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.
     

  50. 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.



     

  51. 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.


     

  52. 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).



     

  53. 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.

     

     
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  54. 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.


     

  55. 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)

     

  56. 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, Œ India, for thy time has come.

     

  57. 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

     

  58. "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.