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.



     

  59. The Concept of ëYajnaí in Bhagvadgita & Upanis'had

    D. B. Ghare*, M. K. Sridhar# & G. D. Ghare

    *ECE. Department, Indian Ins. of Science
    Bangalore 560012, India
    E-mail: ghare@ece.iisc.ernet.in

    # National College, Bangalore
    E-mail: drmksridhar@rediffmail.com

    The Concept of yajna is one of the most important sacred activities that has been described in our ancient Scriptures. It is also called as "Yaaga", "Kratu", etc. However, there are finer differences in their meanings and therefore they can better be considered as similar or same class of activities).
    Due to the lack of proper continuity in our original ancestral pattern of educational system this concept has slowly got diluted and as a result of the (first official and later even social) recognition of the "Mecaulian model of schooling systems" during the last two centuries, it has also got highly distorted and misunderstood even by the learned classes of population.
    Most of them today unfortunately, have an idea that performance of a yajna means lighting some (so called) holy fire and burning some costly eatables (typically rice, ghee, etc.) in the fire, bit by bit, accompanied by chanting of some (mostly not understood, as well as, very frequently mispronounced ) Vedic Mantra's ending with "Svaahaa", while each bit of such material is being added into the fire, as the sole purpose & method of performing any yajna.
    In this paper, we present the correct philosophical concept of yajya performances and their several names & varieties as
    a) Briefly described in Bhagavad Gita,
    b) Elaborated in the Yajurveda and
    c) It's Symbolicness as explained in several Upanis'hadic Texts
    It briefly describes the social, physiological, medicinal and other miscellaneous benefits which could get accrued to the performer and all persons who took part in it, when it used to be performed in a symbolic "homa-kund'a-agni-ahutee" fashion, especially in the context of the human living conditions of the pre 18th century society.
    It also clearly points out how the "purpose" of such performance (which can be described as) "easht'a praapti, anisht'a parihaara" (gaining the appropriate and avoiding the inappropriate) can be achieved only by the performance of "proper yajna" (and not the symbolic one) by appropriate Persons, in appropriate manner, at appropriate time & place.
     

  60. Vedic Astrology A Vehicle of Sanatana Dharma

    Gary Gomes
    E-mail: crystalx@mindspring.com

    "Within the past twenty years, Jyotish or Vedic Astology has developed from a system that had an interest only to devotees of traditional Hindu faiths or to a very few Western Astrologers. It has shown explosive growth over the past ten years and has introduced many Westerners to the Sanatana Dharma in rather surprising ways.
    "The presentation will track some historical overlaps between Western and Eastern culture (the apparent intermixing of Greek and Indian astrological systems) and recent reconvergence of Jyotish with the West. These developments in the propagation of Jyotish in the United States and its influence on cross cultural understanding between India and the rest of the world, and have also triggered more intense study of older astrological systems that were practiced by the Greeks, the Mayans and the Celts.
    "The presentation will also give an outline of the basics of a Vedic chart and how these charts fit in with the concept of reincarnation, particularly as presented by principles elucidated in the Jaimini Sutram and Brihat Parasara Hora Sastra, two of the most revered texts of Jyotisha."
     

  61. Influence of Hindi in Nepal

    Dr. Surya Nath Gope
    Professor & Head, Central Dept. of Hindi
    Tribhuvan University
    Kirtipur, Kathmandu, Nepal

    After India, the second largest Hindi speaking Country in the world, is Nepal. It is also the second largest country in the world which use Sanskrit in a vast scale for last thousands of years. Nepal has a long tradition of own literary composition in these two languages, specially very clear trends in the development of Hindi language and literature. At least for last one thousand years, Hindi is influencing the thoughts of Nepalese people and is used here frequently in every part of the country. It is the first language of the people of terai (plains) region and as the lingua franca in all over the country. It has a great role in the day-to-day life of Nepalese people as well as influence on Nepali language and literature.

    The first reason is that the Nepali language and most of other languages in Nepal shares the same Devnagari script, which is the script of sanskrit and also of Hindi language. The vacabulary of Hindi language has lot of sanskrit words known as 'tatsama Shabada'. Even 'tadbhava Shabada(s)' are originally derived from sanskrit vocabulary. Still Hindi has a closer affinity with sanskrit and in real sense it is the descendant of sanskrit. Nepali and Hindi speaking people in Nepal admire sanskrit as their ancestoral language. Even till present original sanskrit vedic and upnishada's 'slokas' are frequently used during rituals and worships of God and all deities in Hindu families of Nepal. This relation between sanskrit and Hindi, made Hindi easily understandable in Hindi speaking terai region as well as in Nepali speaking hill region of Nepal.


     

  62. Vedic Time Cycles Calender And Its Influences

    K. P. GOWD and N. SINGH
    B-32 Subhas Enclave, Ratanada
    Jodhpur 342011 INDIA

    E-mail: Param1959@yahoo.co.in

    Aim of this paper is to study, analyze and develop a Vedic time cycle calendar. To draw conclusions and bring out its influences in front of modern science for prediction of the life and age of universe, suryamandalam and to generate directional clues/influences and for assistance for search of life in outer space. Also to arrive at the present age of human existence, Hinduism, universe and Creator Lord Brahma. In ancient Hindu epics and literature most often references are made to the existence of Anantha Koti (Infinite crores) planets, earths, stars and suryamandalams.
    The earth rotates around the sun in a human year and suryamandalam makes one rotation in 43,20,000 human years. This paper further elucidates division of rotation period into o4 yugas throughwhich righteousness and evil powers (selfishness, corruption and terrorism) recycle like a wheel of fortune. The selfishness, corruption, terrorism existing presently in all parts of the world will increase manifold through the next period of 4,26,896 years after which righteousness period starts. Further some more larger time periods are defined and a single common calendar is presented.
    In the conclusions it was brought that to nominate a central authority for maintenance of these cosmological Vedic time cycles, recording of future events, interconnection of Sanskrit departments/Oriental research institutes/Ashrams. So, that a single common reference is created for future. Even if any of these ancient treasures are destroyed by fundamentalist invaders at least these records are available at some other place. Also future event River Godhavari is going to dry up by the end of this 28th Kaliyuga after 4,26,896 years which is presently running at 5104 (Julian 2002).
    Chandra observatory can locate a planet beyond 400 light years distance and Hubble Space Telescope can take photographs of galaxies, which are 420 million light years away from the earth. With such capabilities it may be feasible to locate a life-supporting planet in an adjacent suryamandalam provided a clue is taken from Vedas, Upanishads and other ancient Hindu literature. Wendy Freedman at Carnegie Observations and Astronomical experts at Hubble Space Telescope Center are reporting the age of universe in between 13-16 billion years old where as Hindus in Surya siddantha put it as 155521971221104 years. If the discovery and calculation of Hindus that the equinoxes occurrence takes place every 25,827 years was proved to be correct by modern science after labors of hundreds of years. Let us not forget these ancient treasures for furthering search into outer space.
     

  63. Ayurveda: A Comprehensive Health Care System

    Dr. Amala Guha
    School of Medicine, Farmington
    CT-06030. Hematology /Oncology, MC:1315

    University of Connecticut School of Medicine
    263 Farmington Ave, Farmington, CT-06030
    E-mail: guha@nso2.uchc.edu

    6000-year-old Ayurvedic Medicine is the oldest health care system in the world that originated in India. Western Medicine, evolving around 400 BC, has credited its origin to Hyppocrates, however, the Ayurvedic medicine has played an important role in the shaping of conventional medicine. In this presentation we will address the similarities between the two medical systems, Ayurveda and the conventional medicine, and shed light on vedic influence on western medicine.Recently, the National Center for Complementary and Alternative Medicine (NCCAM), a branch of National Institute of Health (NIH,) has recognized Ayurveda as one of the alternative medical modalities. This paper will address various components of ìAlternative Medicineî, including Ayurveda, that are recognized by NIH and how they will influence the practice of medicine in 21st century
     

  64. Buddhism and the Chinese Culture

    Wang Guifeng (Rev. Yuan Ming)
    Xuan Zangís Research Center
    Tanzhe Monastry, Mentougou District.
    Beijing 102 308, China

    Buddhism, as a foreign culture, had undergone mainly three stages of the development in China: with its dependence upon the traditional Chinese culture---Confucianism and Taoism at its early stage, in conflict with the latter later on and to merge with the traditional Chinese culture at its last stage. A process of the development of Buddhism in China is somehow the process of Buddhism Chinalization, or to say localization. Buddhism was so well accepted by China, it is not only because the character of open-minded and all-inclusive of the Chinese nation, but also because that Buddhism has itself a rich and colorful connotation which serves a supplement to the Chinese traditional culture.
    When Buddhism was just introduced into China, it was regarded as a kind of Taoist practices. This is because the foreign Buddhist monks attempted to propagate Buddhism in China had adapted usually both Taoist and Confucian theories to interpret Buddhism. During the Chinese South and North Dynasties, Buddhism exerted its utmost in conflict with Confucianism and Taoism. A controversy between Buddhism and other traditional Chinese schools was occurred usually on those burden questions such as ìwhether soul is extinctive or none extinctiveî, ìwhether there exists a cause and effectî and ìshould Buddhist monks pay their respects to the Emperorî so on. During the Tang and Song Dynasties, Buddhism began its process of localization, where Confucianism, Buddhism and Taoism, the three major philosophic schools flowed together taking on a new aspect in the Chinese society. Confucianism had absorbed a lot from Buddhism and given the birth to Neo-Confucianism. Taoism had done the same and also paved a way for the new sects (Quan Zheng Jiao and Taiyi Jiao) come into being. Buddhism had finally completed its localization and become a major and important part of the Chinese traditional culture.
    Buddhism had given a deep and tremendous influence to the Chinese Culture together with its process of localization. The inter-flow of the Buddhist philosophy and the classic Chinese philosophy had pushed forward a new question and new method for the development of philosophy. In this paper I focus on an influence of the Buddhist concept of Samsara (transmigration) to the moral principles of the Chinese people, an activity of the translation of Buddhist scriptures brought along the classic Chinese literature advanced, and the Buddhist influence over the Chinese Arts.
     

  65. ì Self î in Buddhist Doctrine

    Om Prakash Gupta
    314, Neharu Ward
    Jabalpur, MP, India

    In Upanishads , ë SELF ë is defined in very experiential terms . The favorite Upanishadic image speaks about Self as that which underlines the sheaths of experience , namely , the anna ( grain ) prana (life) manasa ( mind ) vijnana ( consciousness ), and ananda ( bliss ) . Another Upanishadic image speaks of the Self, which in term is beyond ëdreamy sleepí , and wakefulness . In these image Self is beyond ordinary experience and yet constitutes reference point from which all experience take its meaning.
    The Budhist text uses some of the same image, but press further the implication the mystery. When the young prince Gautam asked about the experiences of diseases, old age death and pain produced by ascetic discipline, he discovered that the essence underlying these experience was nothing but of manís deepest experience , the Budhist went on to describe it as soullessness. The paper discusses Buddhist Doctrine of ëSelf.í
     

     
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  66. The Hindu Philosophy And Safety & Productivity Sciences

    Dr. Ram S. Hamsagar
    (HAMS-GPS : Safety Software)
    9202,B-9, Masoodpur, Vasant Kunj
    New Delhi : 110070, India

    E-mail: hamsagar@vsnl.com
    Ph/Fax : [91]-011-6133676

    Safety & Productivity as modern Sciences have gained considerable importance in the industrialized world arising out of the need for enhanced Productivity systems in all human economic activity and series of industrial hazards leading to major loss of life and property especially since the Bhopal disaster. The author finds a remarkable correlation of some of the Hindu Philosophical statements from the Upanishats and the Bhavatgeeta with the advanced Safety and Productivity management Principles. The paper traces philosophical quotes from the Upanishads and Bhavatgeeta and shows their direct relevance to important scientific laws in Safety and Productivity Sciences. The Author has been using these correlations in teaching Safety Science with remarkable impact on the learning students.
     


  67. The Fundamentalist is My Brother: Fundamentalism and the Quest for Genuine Pluralism

    Dr. Peter A. Huff
    T. L. James Associate Professor and Department Chair
    Department of Religious Studies
    Centenary College of Louisiana
    2911 Centenary Boulevard
    Shreveport
    LA 71134-1188, USA

    (318) 869-5049
    Fax: (318) 869-5168
    E-mail: phuff@centenary.edu

    Contemporary ventures in interreligious dialogue are critically informed by religious pluralism, the idea that all world religions are equally valid, yet vitally distinct, vehicles for transformative encounters with ultimate reality. Ironically, many proponents of interfaith harmony limit the scope of their pluralism. For them the pluralistic vision that imagines many ìpathsî to the sacred in reality excludes at least one historic phenomenon: fundamentalism.
    The failure to engage world fundamentalisms in a constructive manner poses a threat to the future of interreligious dialogue and planetary peace. Arguably fundamentalism represents the spirit of the age. As the counter narrative to the dominant narrative of post-Enlightenment secularism (and its stepchild globalization), fundamentalism exposes modernityís conflicted interior dialogue. In Jungian terms, if pluralism continues to exclude fundamentalism from its circle of concern it will forfeit the opportunity to reconcile with its shadow.
    This paper seeks to expand the pluralist paradigm as it is now conventionally articulated to make room for the insights and aspirations of people and movements in all world religions currently described as fundamentalist. Approaching the topic on the level of internal dialogue, the paper argues for a new nonfoundationalist theory of pluralism based on an adaptation of the ancient Indian concept of Conditioned Genesis (paticca-samuppada). Drawing resources from William Jamesís A Pluralistic Universe and Thich Nhat Hanhís notion of ìinterbeing,î the paper proposes a preliminary sketch for a new interreligious model recognizing fundamentalismís place in the polycentric multi-verse of contemporary religious experience.
     

     
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  68. Metaphysical Doctrines and Yogic Practices
    In The Verses of Lalla - Lal Vakhs


    Lal Jadusingh

    E-mail: sambodhisattva@hotmail.com



    The Vakhs (verses/songs) of the 14th century (1355-?) mystic-yogini Lalla, (known as Lalleshwari and affectionately as Lal Ded) composed in the vernacular Kashmiri tongue accessible to the masses of Kashmir, constitute a veritable treasure-trove of mystic insight and a source-book of yogic practices. These verses are evidence of the profound syncretism of spiritual-cum philosophical doctrines and yogic practices (sadhana) that was current in Kasmir Valley in the 14th century. Despite strong evidence of political turmoil and beginnings of religious persecutions, the multiple sources of Lalla's inspiration (i.e. doctrines and practices) must have been sufficiently vital to factor so significantly in her integral world-view. Lalla, the heiress of this rich spiritual legacy, was the very embodiment (the avatar), the most outstanding paragon and exemplar of the afore mentioned ideas and practices she inherited. Deriving from the many streams that had for centuries nourished the intellectual and spiritual soil of Kashmir, the tenets and practices of Buddhism, Shaivism,Vaishnavism and Sufism are harmoniously integrated in the world-view evidenced in the Lal Vakhs.
    The egalitarian ethos of Kashmiriyat emphasized universality and humanity and decried all barriers of caste, creed or gender in the pursuit of the spiritual life in contradistinction to the rigid and doctrinaire orthodoxies of Brahmanism and Islam, which insisted on social and spiritual exclusiveness. Recognizing that all barriers of caste, creed and gender are inimical to the true spiritual life, Lalla admonished proud and conceited Brahmin priests and scholars and others of narrow and sectarian outlook, on true religious and spiritual values. In a manner reminiscent of the Buddha, she courageously points out the futility and hypocrisy of blind adherence to ritual practices and proffers gnostic and philosophic interpretations of ritual and devotion, situating these practices in a broader spiritual context. In this regard, she can justly said to anticipate the Medieval mystical trend represented by Kabir and Nanak, saints who in example and precept exemplified the true spirit of universality, brooking no barriers of caste, creed or gender.
    The philosophical corollary of this egalitarian ethos (manifested in sociological and stereological terms) was the holistic and intergalactic outlook, which embraced the excellent doctrines and practices from a variety of sources in a trans-sectarian manner devoid of prejudice or polemic. Though broadly speaking Lalla's main doctrinal affiliation can be said to be monistic Kashmir Shaivism, her spiritual outlook transcended all sectarian barriers. This non-sectarian attitude with respect to divinity and salvific potency is illustrated clearly in Vakh #73.
    As indicated above, a great syncretism of doctrines and yogic practices is in evidence in the Lal Vakhs: yogic practices and techniques derived from a variety of sources, meditative and contemplative techniques of Buddhist origin or inspiration, Tantric yogas and doctrines derived from Shaiva Agamic and Vajrayana derivation all figure in the spiritual practices described, alluded to or enjoined in Lalla's verses.
    Some selective practices such as pranayama (especially the unique Trika interpretation of the five major breaths (prana-vayu), the doctrine of the subtle body (puryastaka), the Potential Energy (kundalini), the Unstruck Sound (anahata-shabda) and the Tantric understanding of purity and the utilization of pleasure and bliss in spiritual practice will be examined as background to the understanding and interpretation of some of Lalla's Vakhs (66-138).

     

  69. Consciousness and Emptiness: Twin Visions of the Ultimate Reality in Kashmir Shaivism and Mahayana Buddhism

    Lal Jadusingh

    E-mail: sambodhisattva@hotmail.com


    A significant philosophical affinity obtains between Kashmir Shaivism (the collective name currently popular for the closely related monistic Kashmiri Shaiva schools systematized by Abhinavagupta (10-11th
    Centuries C.E.) and Mahayana Buddhism (Madhyamika and Yogacara being the two main philosophical schools of Mahayana in India) in the twin tenets of the primacy of consciousness and the concept of emptiness-void ness (shunyata).
    In particular, the Vijnanavada ("The Doctrine of Consciousness") or Yogachara school of the Maitreya-Asanga-Vasubandhu lineage, often referred to popularly (if not misleadingly), as Chittamatra (Mind-Only) or Representation-Only (vijnapti-matrata), formalized the teaching found in some Mahayana-Sutras (the Discourses of the Great Vehicle that consciousness vijnana, mind (chitta) is the stuff to the world, constituting both subject and object of xperience.Interpretations of this main tenet derived from Mahayana Discourses such as the Lanka-Avatar, have led many to uncritically declare that this school teaches a thoroughgoing subjective idealism. There are certainly typical statements from the Discourses on which this school is based that if taken unilaterally, i.e. out of context, would lend plausibility to such interpretation. Suspending the finer arguments on interpretations for now, suffice it to say that this school is concerned to refute the naive belief in an external world independent of consciousness and contra the materialists and realists who are committed to the belief in the predominance of matter and sustance, it posits a consciousness purified of the subject-object dichotomy as the ultimate reality, tantamount to the Ontological Body (dharmakaya) of the Buddha, the Supreme Being (uttama-purusha).
    The other main philosophical school of Mahayana Buddhism, founded by Nagarjuna (2nd century C.E.) and his pupil Aryadeva, on the other hand, formalised the teachings of the corpus of Discourses (sutras) known as the Perfection of Wisdom (prajna-paramita), the central doctrine of which is universal emptines-voidness (sarva-sunyata). The main tenet of the Madhyamika (Middle Way/ entrist) school, i.e emptiness-voidances (shunyata) and its corollaries, non-substantiality (nih-svabhavata) and relativity /reciprocal-causation (pratitya-samutpada), are extensively presented in dialectical treatises such as Fundamental Stanzas On The Middle Way (mula-madhyamika-karika) of Nagarjuna along with the refutation of the views of other schools, non-Buddhist and Buddhist. The line of argumentation therein, follows a dialectical approach which claims to demonstrate the reasonableness of emptiness through arguments based mainly on its two corollaries of non-substantiality and relativity mentioned above, and to dis-establish the theses of the opponent (purva-paksin) by exposing the dilemmas and contradictions that their positions entail. The Madhyamika claims to advance no thesis of its own and avers that its dialectic is merely a device to silence the propensity to proliferate views (dristi-prapanca rooted in the misapprehension that grasps at inherent-existence/substantiality (sva-bhavata). Hence, the rationale for its apopathic approach to reality is stereological (salvific) in essence, not nihilistic.
    While both schools of Mahayana, Vijnanavada-Yogacara and Madhyamika teach the central doctrine of emptiness (shunyata), it may be said that the former presents a positive-affirmative view of the Ultimate Reality (paramartha-satya) in tandem with a phenomenological account of perceptual processes and a critical theory of cognition, whereas the latter evinces preference for a more apopathic approach and advances a more relativistic and negativistic anti-ontological view. Consciousness (chitta/vijnana) is accorded no special ontological status in Madhyamika: the accounts of perception-cognition are mostly phenomenalistic or dialectical in tone. However, in the Yogachara-Vijnanavada as observed above, the consciousness purified of the subject -object dichotomy is identified with the ultimate reality itself, i.e. the Dharmakaya, the transcendent Noumenal Dimension.
    Though a facile generalization characterizing the two schools as verities of relativism and absolutism respectively is tempting, it is prudent to suspend judgment until further investigation is conducted into their respective tenets.
    Turning to Kashmir Shaivism, the doctrines of the monistic schools of what is now popularly collectively known as Kashmir Shaivism, like the Yogachara school of Mahayana, posit a supreme consciousness (pra-samvit) as the Ultimate Reality and the cause and substance of the phenomenal world. Consciousness has become all discarnate and incarnate sentient beings, assumed all modes and substances, all levels of reality (tattva). Though less frequently and systematically, the schools of KS (Kashmir Shaivim) resort to an apopathic approach, characterizing the Ultimate as the Empty or Void (shunya), often employing (juxtaposing) both characterizations in the same account. The twin visions of the absolute, positive-affirmative and negative-apopathic are presented in Kashmir Shaivism not merely dialectically or metaphysically, but more significantly arguably, in the context of yogic praxis (sadhana).
    Though it can be argued (and has been argued)* that both philosophical approaches with their respective terminologies have their precedent in Vedic-Upanishadic accounts and characterizations of reality (sat), historically, the teachings of Buddhism were known to have been well-established in Kashmir prior to the rise and systematization of monistic Kashmir Shaivism and there is ample evidence that the latter undoubtedly influenced and informed the former profoundly. It is therefore more than probable and certainly very plausible that the twin visions of the Ultimate found in Kashmir Shaivism owes much to Mahayana Buddhism. It should be understood that my purpose is not merely (or mainly) to demonstrate Buddhist influence on KS: this influence is patent. The theorists (if they may be so called) of the Trika (another name for KS) cannot be accused of merely plagiarizing Buddhist tenets. At work in the assimilation of the Buddhist ideas was a profound process of encompassment of the insights of
    The Mahayana in order to render them consistent to its monistic vision of reality. This process of assimilation and encompassment is a constant of Indian religion and philosophy from the earliest times and it would be illegitimate to superimpose contemporary (mostly Western) notions of
    Originality on the Kashmiri Shaiva philosophers. The Kashmiri Shaiva Acharyas present their own powerful and compelling vision of reality.
    Significant differences are also patent and the Buddhist figure as the main opponents in the dialectical refutations of the great KS Acharyas: among the main points of dispute are the notions of permanent Self (Atman) as a necessary substratum of phenomenal experience, the idea of a Supreme Deity (Parama-Shiva) as the efficient and material cause of the world, the teleological imperative in creation of the world, all maintained by KS and refuted by the Buddhists. Conversely, the Shaivas are critical of what they deem a minimalist Buddhist account of causation in its doctrine of Dependent Origination (pratitya-samutpada), the theory of momentariness (ksanika-vada) and what it considers the illusionism of the Yogachara- Vijnanavada (a position it also attributes to the Advaita Vedanta)). Such are the issues when seen from the traditional polemical perspective. However, if certain other probable influences such as the Buddhist Vajrayana Tantric schools and the Tathagatagargha* doctrine propouned in Mahayana Sutras such as the The Lions Roar of Queen Shrimala (Shrimaladevi-simghanada-sutra)* be taken into account, the positions of KS and Mahayana assume an almost perfect isomorphism. However, such considerations are beyond the scope of this presentation; the purpose of this paper is to briefly compare and contrast the role of the twin conceptions or visions of the absolute, namely, the primacy of consciousness and emptinees-voidness in Mahayana Buddhism and Kashmir Shaivism.
     

  70. Sri Aurobindo and the Vedas

    Smt Anjali Jaipuria
    E-mail: chitwanj@hotmail.com

    Vedas are the breath of Supreme, known for the discovery of the Super-mind or the Supreme Truth Consciousness. This and Sri Aurobindoís discovery in his work ëSavitrií that this Supermind can and will penetrate into the very cells of matter to bring about the ultimate transmutation and divinization are the two turning points, or levers as it were, hastening the evolutionary movement. Thus Sri Aurobindo may be called Super-mindís secret tool used to reveal the method for mankindís next evolutionary jump towards immortality, amritam.
    In this paper, I present some Vedic hymns and Sri Aurobindoís compositions from Savitri to bring out this message of human evolution

     

  71. The One and the Many: Indian Perspectives on Pluralism

    E.H. Rick Jarow
    Department of Religion
    Vassar College, 124 Raymond Ave
    Poughkeepsie, NY 12604

    Email: jarow@vassar.edu



    Contemporary inter-religious discussions often invoke a tripartite division of "particularism," "pluralism," and "relativism" when describing the ways in which people engage the "traditions of the other." The history and practice of many Indian religious traditions, however, at once challenges and widens this scope of inter-religious vision. The early indologist Max Muller's attempts to categorize Vedic

    religion as something other than either "mono" ñ or "poly" - theistic typifies the way in which the polyvalent sensibility and ongoing revelatory processes in Indian religious life have provoked others to rethink their own models of exactly what constitutes a religious "tradition" and what the relationship might be between commitments of faith and the forms they take. This paper/presentation will explore the contribution that Indian religious sensibilities, through their experience of multiculturalism and articulations of multiplicity, have made and continue to make, by offering fresh perspectives on the possibilities of inter-religious and interfaith dialogue..


     

  72. Ahimsa and Reverence for Life

    Dr. Rolf Johnson
    Professor of Philosophy, Western Connecticut State University
    130-18 Dear Hill Ave
    Danbury, CT 06810
      203-794-9481

    The paper presents a comparison of Ahimsa theory, especially in the Jain and Buddhist traditions, with Albert Schweitzer's teaching of reverence for life. Questions will be raised concerning the sufficiency of each of these as the basis of a modern global environmental ethic.

     

  73. Moral Issues and the Birth of Pāndvas (Kurukula)

    Professor Anirudh Joshi
    Department of Sanskrit Panjab University
    Chandigarh-160014, India
    E-mail: anirudhjoshi@hotmail.com

    Many doubts have been raised about the legitimacy of the birth of Pāndavas and Kauravas. When king Vicitravīrya died without having any children, a peculiar situation arose, as who will be the heir to the throne of Hastināpur and who will ascend the throne. Bhīsma was stepbrother of the deceased king but had taken a vow not to ever stake his claim to the throne and also taken a vow not to marry. But because of this unforeseen happenings Satyavatī, mother of king Vicitravīrya approached Bhīsma to produce children from the queens Ambā and Ambālika (wives of Vicitravīrya) by taking resort to Nīyoga tradition;
    Later, because of a curse inflicted on Pāndu, he becomes incapable of producing children. Thus, this generation also faces the problem, which Satyavvatī had faced. With the permission of her husband she invoked gods and begot three sons. On the other hand, Mādri, the second wife of Pāndu gets two sons from Aświnī Kumāras.
    Nevertheless, the most debatable question of birth of two generation is the legitimacy and acceptability according to the Śāstras. It is important to note that Indian culture lays stress on the fact that marriage is undertaken for continuity of human race and producing children is thus an act of Dharma. The Taītirīyopaniṣad advises the student who has finished his education, not to neglect progeny. Kālidasa has also laid stress on this important aspect of domestic life. Hence begetting children after marriage was accorded great importance.
    However, the lawmakers could foresee the situations where married men may die before producing children or, they may become incapable due to some sort of curse inflicted upon them, or this may happen due to some disease. Hence, exceptional provisions were made in the law books to deal with extra-ordinary situations as found in Mahābhārata.
    In this paper, we look at the various provisions made to deal with such rare situations. This issue was important on two accounts i.e. (i) Legitimacy as per provisions of the Śāstras (ii) Moral considerations. We show that it is abundantly clear that according to the Vedas (supreme authority) and the Smrtis, the practice of Nīyoga is permitted one. After looking into all these aspects and traditions one is bound to conclude that these births were legal, legitimate and according to the provisions of Hindu scriptures. The morality at that time had different standards. Producing children with the help of person other than oneís own husband was not considered a crime. However this was not a normal practice. Such a thing could happen only in exceptional situation i.e. ëĀpaddharmaí. The prevailing tradition and provision in Śāstras accepted that a man was born with four types of debt. One among the four is the debt of begetter (Pitr rina) and there can only be repaying by keeping the lineage alive through producing offspring. That was the need of time and the phenomenon of population explosion was yet to be known by the human race.

     

  74. VarNa: Could it be Ultimate Semantic Unit in Sanskrit?

    Dr. Narayan R. Joshi
    1735 Bryant Way, Beaumont
    TX 7770
    Email:  giravani@juno.com

    From the time of the great grammarian Paanini (about 400 BCE) to this day, Indians are excessively preoccupied with language on one hand and with philosophy on the other. In the past 2400 years of known history Indian linguists are discussing the semantics of Sanskrit. In this discussion on the philosophy of word and meaning, all schools of thought belonging to Vedic, Buddhist and Jain traditions have participated. It is said that language in its primitive stage was not dissolvable into parts. Analysis of language into parts of progressively decreasing segments like Vakya, Pada, Shabda and finally VarNa are thought of in connection with the main function of the language which is to convey meaning. Vakyavadin says that the ultimate meaningful element is sentence. Padavadin says that it is Pada while Shabdavadin says that it is Shabda. Even the possibility of individual VarNas of Sanskrit alphabet being associated with the systematic fundamental semantic units is discussed by VarNavadins. Sphotavadins discuss Vakya-sphota, Pada-sphota, and Shabda-sphota. To the best of the knowledge of this author, no information regarding elemental semantic units associated with VarNas of Sanskrit is available. As a matter of fact, modern linguistics denied any meanings associated with phonemes which serve only as sound differentiating units of a language. In this research work it is proved by giving examples, that individual VarNas of Sanskrit alphabet could act as systematic meaning bearing units. The discussion refers to only
    'Abhidhaa' meanings of Sanskrit words.

     

  75. Indian Theories of Meanings of Sanskrit Words

    Narayan R.Joshi Ph.D

    1735 Bryant Way
    Beaumont
    TX 77706

    Email:  giravani@juno.com



    Theories of Meanings of Sanskrit words is one of the topics of Indian philosophical discussions going on from the time of PataÒjali to this day. In this discussion on the philosophy of word and meaning, all schools of thought belonging to Vedic, Buddhist and Jain traditions have participated. It is said that language in its primitive stage was not dissolvable into parts. Analysis of language into parts of progressively decreasing segments like Vòkya, Pada, êabda and finally Varža are thought of in connection with the main function of the language which is to convey meaning. PataÒjali described Dhvani, Spho—a,

    Sa•ghòta and Artha. The original meaning of the word Spho—a became changed by the time of BhartÆhari and the whole discussion on the word and meaning got new direction of Spho—avòda versus Varžavada. New varieties of Spho—as were invented such as Vòkya-sho—a, Pada-spho—a, and êabda-spho—a. It is shown in this work that the original meaning of Spho—a as understood by PataÒjali looks appropriate and Varžavada could be entirely different subject.
     

     

  76. India's Spirituality And Its World Impact

    Swami Jyotirmayananda
    Anandashram
    P.O. Anandasram - 671 531
    Kanhangad
    Kerala, India.
    E-mail: swamijyoti@hotmail.com / swamijyotirmay@indiatimes.com

    India's Vedantic wisdom, which is the most profound heritage bestowed on mankind by the great rishis, was evolved after generations of intense explorations by the ancient seekers of Truth. This paper first highlights this background of the earnest enquiries in different directions which eventually integrated themselves resulting in the Vedantic vision of the Reality. The paper also emphasises the necessity of research to present to the modern world a deeper idea of these links that exist among the various disciplines of traditional sciences and philosophy.
    The paper gives a general survey of the acceptance and reverence India's Spirituality gained in many parts of the world from the days of yore, influencing the cultural life and artistic expressions of many nations. India's Spirituality had exerted a creative influence on the inquisitive minds in several parts of the world in ancient times and the philosophy succeeded in inspiring and influencing the best scientific minds of today. Any sensitive person who makes a study of the Vedantic wisdom will quickly realize that it is a super-science of human evolution and fulfilment.
    It is this realization of the spirit of Vedanta that inspired Sir Warren Hastings, the first British Governor General of India, to write in his introduction to the first translation of the Bhagavad Gita in English by Charles Wilkins, the following words: "The writers of Indian philosophies will survive when the British domination in India shall long have ceased to exist, and when the sources which it yielded of wealth and power are lost to remembrance." We see today how prophetic those words were!
    The paper emphasises the relevance of the Vedantic wisdom in the present-day world context of overbearing materialism, to enable the modern man to get a deeper perspective of human life and its fulfilment. Many a Western intellectual points out the dilemma of the people of the ëdeveloped countries' troubled with a sense of having reached a dead end and their existential crisis. The paper points out the urgent need of intensive research into many ancient spiritual disciplines and traditional sciences and the necessity of presenting their rationale in modern terms so that the people the world over can be inspired with a new creative vision and urge by inculcating in them the Vedantic knowledge about the deeper facts of human life, man's relation with the universe and his higher destiny and fulfilment.
     

  77. Dharma's Drama

    Professor Indira Y. Junghare
    University of Minnesota
    Twin Cities, MN
    Email:  jungh001@maroon.tc.umn.edu



    The paper will examine the concept of dharma through the roles of some of the major Mahabharata characters--Draupadi, Duryodhana, Yudhisthira, Arjuna and Krishna. Primarily 'dharma' means person's inherent nature, social duty, and the moral law or the righteous universal principle. The paper will analyze the expanded meaning of dharma in to its various categories-- physical, social and cosmic. Furthermore, it will investigate the tension that exists between these multiple meanings and their relationship to the Vedic concept of rita 'right. The conflict between Draupadi and Duryodhana is metaphorically representative of the biological level and gives birth to the foundational conflict of the story. Whereas, Arjuna represents the perennial struggle between the material and the Universal dharma, which ultimately becomes the overarching struggle for the Mahabharata.


     

     
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  78. Vedic Mantras are Superstrings

    Dr. A Kalanidhi
    Vice-Chancellor
    Anna University
    Chennai ñ 600 025,India

    Email: mailto:%20vc@annauniv.edu

    Dr. T V Gopal
    Assistant Professor
    School of Computer Science and Engineering
    Anna University
    Chennai ñ 600 025, India

    Email:  gopal@annauniv.edu



    One of the basic tenets of ìSanatana Dharmaî is the mahavaakya ìAyam Atman Brahmanî. At the simplest level this mahavaakya professes that human life is one long journey to attain the supreme or The Brahman. This may require several births aver the Indic scriptures.

    Human birth is the best form of life and depending on the deeds during the present life time the next form of birth is determined. The children and their futures are also determined by the deeds of the parents in the present birth.

    The notions of birth, re-birth and progeny by choice are very central to human endeavour. These notions prevent the erosion of faith in the supreme and effect the human life and deeds most strongly. These notions are readily appreciated both by the intelligensia and the common man. No other faith details all the aspects of these notions more comprehensively than ìSanatana Dharmaî. This paper is in continuation of the work of the authors in providing a scientific framework for the notions of ìbirth, death and re-birth cycleî enshrined in the Indic scriptures.

    The authors surmise every life form is a ìstringî of potent letters or bija-aksharas imbibed by penance, yoga or meditation. The ëastral bodyí of every life form is the shadow matter or the abstract representation of the result of transformations the life (now modeled as string) has undergone over several births or janmas. ìVedic Mantrasî are the ìsuperstringsî or mahavaakyas that act as catalysts for the transformations being recorded in the ëastral bodyí. Every facet of human endeavour in the present life is determined by the status of the ëastral bodyí that continues to get transformed due to the deeds in the present life. It is the astral body that determines the progeny and their futures too.

    In this paper the authors model the vedic mantras on the lines of the ìstring theoryî to provide a scientific framework for their analysis and to integrate the notion of ëfaithí ñ hitherto an outsider to formal science ñ into the mainstream of scientific thinking.



     

  79. On Sarasvati Civilization

    Dr. S. Kalyanaraman
    Sarasvati Nadi Shodh Prakalp
    Akhila Bharateeya Itihaasa Sankalana Yojana
    Former Sr. Executive, Asian Development Bank
    5 Temple Avenue, Srinagar Colony, Chennai 600015

    044 2350557
    Fax. 4996380
    E-mail: kalyan97@yahoo.com

    The paper goes into a major area of study relating to ëSarasvati Civilizationí. This is an area of foremost importance for correct portrayal of people, history and culture of India. The paper expands on the following points.
    Out of a total of 2,600 archaeological sites of the Harappan civilization, over 2,000 sites are on the Sarasvati River Basin in North-West Bharat. The River has been fully traced over a distance of 1,600 kms. from Manasarovar, Mt. Kailas to Somnath, Gujarat; the tectonic causes for the desiccation of the river by ca. 1900 BCE have been unfolded through a series of scientific investigations. Vedic Sarasvati is no longer a myth but is ground-truth. Efforts have begun to make the river flow again in North-West Bharat. This will enable the re-enactment of the pilgrimage undertaken by Balarama described in the Great Epic from Somnath to Mathura along the banks of the River Sarasvati.
    With the discovery of the Gulf of Khambat Cultural Complex by National Institute of Ocean Technology, which could be related to the R.gvedic texts as Bhr.gu ks.etra, the sea-faring, riverine people of the civilization can be identified as Meluhhans. It may be possible to decode the epigraphs of the civilization using Nahali, a language isolate on the banks of Narmada (Bhr.gu ks.etra) which may be substratum of the linguistic area, ca. 3500 BCE to 1500 BCE, thus establishing the essentially indigenous evolution of the linguistic area with ancient versions of languages spoken in the region, languages such as Santali, Gujarati, Sindhi, Punjabi, Pali, Vedic. The epigraphs may be decoded using rebus method and concordant with terms related to tools of trade of fire-workers furnaces and copper/bronze tools, hypothesizing that the inscribed objects were used as bills of lading for trade and as lists of property possessions.

    Refer:

    http://www.hindunet.org/saraswati
    (a website with over 40,000 files) June 2002
    http://www.yahoogroups.com/group/IndianCivilization
    http://sanskrit.bhaarat.com http://members.tripod.com/~navagraha
    http://www.geocities.com/BourbonStreet/Delta/287 (S'iva)

     

  80. Evaluating Auras And Chakras Through Computer Technology

    Nishanto Kane
    Aura Energy Consulting
    18 Arrowhead Dr., West Simsbury
    CT 06092-2800, USA

    E-mail: pramila@aol.com

    There are very few methods that put the body and mind together. The model we use to analyze the subtle Human Energy System is comprised of seven major energy centers (chakras), forty-one organs and glands, and the bio-energy field (aura). The chakras are the organizers of the life force (prana). The path of consciousness is twofold - the downward flow of manifestation (Shakti), and the upward flow of liberation (Shiva). The chakras regulate this downward and upward flow and direct the prana. Each is responsible for handling different energies. This generates the aura.
    In our evaluation we look for three things: (1) What is the energy doing? (2) Where does the energy want to go? (3) What is blocking it? Our analysis and synthesis of this information is screened through the individualís physical/emotional/mental and spiritual aspects to determine how best to restore balance to the whole system. Computer generated images give us information on: (1) Chakra balance, (2) Organ and gland energy (3) A color picture of the aura. Areas of the aura depict different states of consciousness and colors reveal the energy intensity.
    During a session, a series of aura pictures and graph changes occur until they stabilize, forming a timeline of the personís life. A trained analyst can determine when a pattern occurred, the cause, and the limiting beliefs still locked in the energy system that cause mind/body difficulties. When we compile all this information, we have an incredible map of the personís operating system: how they were, how they are now, and how they are creating their future. This is invaluable in determining a wholistic remedy
    to harmony.
    This is a two-part presentation, and it is highly recommended that you attend Sarasvati Pancieraís ìSENSING AURAS AND CHAKRAS USING COMPUTER TECHNOLOGYî for a fuller understanding.

     

  81. Monotheism and the Concept of Consorts - Vedic Roots

    Kamlesh Kapur
    905 Harwich Dr., Chesapake
    VA 23322

       757-482-5632

    This paper will discuss the Vedic roots of the idea of Devas and their Consorts. The paper will examine the point that Braham and Devas being distinct entities, can they both be translated as God/Gods. What misconceptions and fallacies have arisen because of this misinterpretation? Who were the Devas in the Vedas? The nature of the ceremonial prayers is briefly discussed which was just one part of the spiritual quest or the journey of the ancient sages. This paper will also discuss to what extent were these efforts life altering. Was ceremonial reverence effective in changing the course of immutable natural forces intricately weaving continuous interaction between the gross, subtle and the causative? Could the chanting of the mantras do that? Can any prayer do that?
    There are two assumptions:
    The Vedas precede the writing of Puranas.
    Vedas were compiled by Veda Vyas, as also was Bhagvadam. The Vedasí compilation contains hymns and verses from the Vedas which were composed by various sages at different times and the collection was made from Sruti - oral rendition to smriti through the writings of Veda Vyas. Hypothetically it therefore can be deduced that Vyas might have left out some hymns. Each Sukta however looks thematically complete.
    Purpose of this discussion- It is important to establish relevance of these beliefs, these ceremonies to our lives. This relevance can only be found if there is a larger context and a total picture of the vision of the sages.
    Therefore, An over all picture of the Vedic ceremonies and a summary view of the mantras can give us a better idea of the philosophy as well as a sense of beauty and mystery in the imagery. Micro study selectively using a mantra here or a mantra there cannot enable us to comprehend what was envisioned by the sages or what was meant by those rituals.
     

  82. The 21 Commandments of Hinduism

    Maheswara Prasad Kasinadhuni
    28 Windswept Road
    Holmdel, NJ 07733
    E-mail: mpkasinadhuni@hotmail.com

    The paper presents what can be rightly called the commandments of Hinduism as enshrined in Sikshavalli, imparted as a final set of instructions by the Guru, to the disciple at the time of departing from the school, before entering into the world of business. This is a widely referenced text from the 11th chapter/Anuvaka of Tattiriyopanishad of Yajurved. These commandments are time honored, authentic, of comprehensive coverage, unique, and still have universal appeal even today. They are based upon objective principles of co-existence, peace and non-violence. They are not discriminatory to any particular caste, creed, color or sex. The students were from all nations within the reach of the institution, in those ancient days of Nalanda, Takshashila, and Ujjain the oldest Universities. These instructions are still in currency, being disseminated even today, at the time of convocations such as of the Benaras Hindu University, University of Delhi, and such others in India. In all these are 21 commandments.
     

  83. Tiruvlluvar - The Poet And The Person

    Satish Kumar Katar
    B-711, Panchvati Society
    Vikaspuri
    New Delhi ñ 110018, INDIA
    Email:  satishkatar@hotmail.com



    Tiruvalluar is the name of a great saint of Tamilnadu. He is a household name in Tamil literature but to outside world, he is largely unknown. In north India, we have heard of Kabir, Mira, Tulsidas, Surdas, Nank, Narsimehta, Namdev, Sant Tukaram and number of other saint poets, but have not heard the name of Tiruvalluar. Saint poet Tiruvalluar created a monumental work Tirukkural 2000 years ago. It stands as a unique piece of literary articulation in Tamil and possesses the same solicitous status as the Veda in Sanskrit. It is the considered opinion of so many scholars, both oriental and western ñ that this holy book can prove to be a friend, philosopher and guide to the ailing humanity of today. It is a collection of moral principles, pearls of spiritual cognition and maxims on material prosperity. The author never aimed at reserving the message as contained in the book, to a particular region, class, colour or creed but it can be made use of by any man on the globe. It has 1330 Kurals or couplets distributed over 133 chapters and is broadly divided into three sections:

    (a) Arattupal (Righteousness, Dharam, virtue etc.)

    (b) Prutuppal (Arth or Material life) &

    (c) Kamattupal (Kama or love).

    The fourth purusharth, Moksha ñ as is found counted in Indian philosphical system, is not directly mentioned in the book, but Valluvar also feels all education and knowledge lead to this great centre of pure wisdom of God because without this basis of Dharam, Arath and Kama, Mokasha can not be attained.

    Love has been a favourite theme for the poets to write through the ages. Tiruvalluar was no exception. But his love poetry, even sensuous at that is free from any eroticism or vulgarity;

    Tiruvalluvar as a person was equally interesting. Very few biographical details about him, his family and ancestry are available or known. Legend has it that he was born to a brahmin named Bhagwan and a lady named Adhi who belonged to the scheduled caste. His name Valluvar, however, suggests that he himself belonged to Valluvan Community whose occupation was to announce through beating of drums the orders promulgated by the king. By profession, he was a weaver. His married life with devoted wife Vasuki was an embodiment of household virtues and marital harmony. In a number of Kurals, he has referred to ennobling aspects of family life in the most endearing terms:

    For manís meaningful way of life, Tiruvalluvar lays down his guidelines not on matters of knowledge, but of wisdom which is quintessence of knowledge. The Knowledge may become obsolete but the wisdom endures forever.

     

  84. Paradox of Infinite in Finite Through Upanishads

    Dr. P Kumar
    Research Scientist
    DRDO,Department of Mining Engineering
     JNV University, Jodhpur-342011
    India

    (Also Secretary, Jodhpur-Bikaner Chapter of WAVES, INDIA)

    Through mathematics it is well known that irrational numbers which do not end after the decimal are inherent in the finite rational number string. Similarly theories regarding the origin of universe also propound the seemingly abstract concept of mass of universe (infinity) contained within the finite limits of ab-initio point prior to the big bang which delivered the present universe. Vedic Godís concept is infinite in space and time, which has His residence in each one of us.
    In Brahma Upanishad king Yajnavalka through his discourse to his elder queen Maitriya explains this crux of Hindu philosophy in a simple question and answer form with various examples. The ìSelfî in each one of us is God. Each of us, as His subject, is guided by our action from him.
    All the illusions around us are only due to duality of misconception with respect to atman and parmatman. King emphasized that only fusion of this duality leads to moksha. As in physics concept of mass is manifested only when universeís ab initio bang took place. Before the big bang all mass had fused into Him and there was no duality vis-ý-vis no privation and no pain.
    This paper articulates the above assertion through two lucid examples. One of crazy womanís cock concept in which she is illusioned of the cause of sunrise due to her cockís crowing and second is the paid of tongs concept. Our intellect is like fabulous pair of tongs with three legs
    of why, when and where. But this tong is controlled by a higher power, the ìSelfî. Had it not been so in deep sleep state brain would have also not functioned. But we know that it does function as dreams. Hence the intellect (the finite) is controlled by Him (The Infinite) which has its aboard within the walls of each one of our finite body. It is a paradox precisely narrated in Upanishads.


     

  85. Topic Of Presentation: Philosophy of Nishkam Karma Yoga

    Dr. Mridul Kirti
    A-44, Defense Colony
    Meerut ñ 250001
    UP, India

      91-121-620-144



    Indiaís most precious, peculiar and prime contribution to the world is the philosophy of ëNishkam Karma Yogaí. Geeta expounds the doctrine of Nishkam Karma Yoga in the best possible way.

    At the very core of Geeta, is the philosophy of Nishkam Karma which translates as: acting without desires or emotional attachments to the fruits of oneís deeds.

    In Geeta, Lord Krishna preaches Arjuna to go ahead and fight the battle of Dharma without thinking of the consequences. He says to Arjuna, ìYour duty is to fight and you have the right only to fight; you do not have any control on the outcome.(2-47) The duty of a person as a ëKarma Yogií is to do the rightful ëkarmaí as worship without expecting anything in return for the deeds thus committed. Selfless work done with a wholehearted effort and perfection is the best way for the worldly person to realize his inner self.

    Lord Krishna advocates Nishkam Karma Yoga as the Yoga of selfless action, as the ideal path to realize the truth. Allocated work done without expectations, motives, or thinking about its outcomes tends to purify oneís mind and gradually makes an individual fit to see the value of reason and the benefits of renouncing the work itself. In order to achieve true liberation it is important to control all mental desires and tendencies to enjoy and sense pleasures. The practice of ëKarma Yogaí in daily life makes an individual fit through action, meditation and devotion to sharpen his reasoning, develop intuitive power of acquiring knowledge and to transcend the mind itself.

    The whole gist of life centers around ëKarmaí, the virtual currency unit in the virtual bank of ëSanskarí is ëKarmaí. We have to develop the understanding of Karma, Nishkam Karma, and Karma Sanyas. A man is born is with certain Sanskars his past pushes him towards doing certain Karma and these Karmas are then deposited in his virtual account. The process continues until the individual attains a zero balance where one achieves Salvation from the cycle of rebirth. Getting a zero balance of Karma must be the only motive of birth. Esha Upanishads propounds the whole philosophy of ëKarma Yogaí in a single word ëTayktenbhunjitaí 1.1 :means use the worldly objects but do not make them your desires.

    Thereby, following the practice of ëKarma yogaí an individual becomes true spiritual seeker and realizes his true nature as ëAtmaní. and he lives in this world , works for this world and still stays untouched from the grossness of the mundane pleasures, thus doing immense good to the society while on his path to salvation and spiritual freedom.

     

     
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  86. Ayurveda in Daily Life

    Dr. Vasant Lad
    The Ayurvedic Institute
    11311 Menaul NE
    NM 87192-1445

      505-291-9698

    This paper will discuss the role of Ayurveda in daily life and how it can help to establish a state of balance and health.
    We will define ìAyurvedaî, and the eight limbs of Ayurvedic medicine. Sankhya philosophy forms the underlying basis for understanding the principles of Ayurveda. It provides the understanding of the role of the five basic elements in the creation of bodily structure. Ether, Air, Fire, Water, and Earth are the five elements that are the basic components of all material substances.
    The role of the three doshas in governing the psychophysiology of every individual will be examined. Every dosha is comprised of two primary elements and each dosha has a certain unique combination of qualities that manifest in every living being.
    An individual is indivisible. Ayurveda sees every person as a unique individual that is part of universal life. The prakruti-vikruti paradigm is oneís unique constitution (prakruti) and any current state of imbalance (vikruti). In that context, we consider the influence of the environment on the bodily doshas and how the qualities of the physical environment, season, climate, and emotions affect the doshas.
    Finally, we will examine an appropriate daily and seasonal regimen and how a daily routine that is appropriate for oneís own constitution in the context of seasons to help achieve balance the doshas and enjoy perfect health.
     

  87. Music Trinity and their contribution to Music Technology

    Dr. T. Seetharama Lakshmi
    Former Reader in Music
    Bangalore University
    234, 11th B Cross
    20th Main, JP Nagar II Phase
    Bangalore-560078



    India's contributions and influences in the world are in every walk of life and in every field of knowledge. India has rich heritage and ancient literature. Music is also a veritable field of knowledge where Indiaís contributions are rich.

    There are two ways of growth viz., Vaggeyakaras-contributions and the works by Lakshanagrantha Karas on music like Bharata, Narada Venkatamakhi, etc. The Lakshanagranthas in Sanskrit language are not readily accessible or comprehensible and hence the most popular way to educate musicians in the theory aspect of music, would be the Krtis by the Vaggeyakaras. In this strain, Shyamasastry, Mutthusvani Dixitar and Tyagaraja are doyens who excelled with their songs both in Dhatu and Matu. In course of songs themselves, they have defined music, established scope of music and indicated technicalities involved in standardising the realm of Music even at the advanced stage of music learning. Music and Sanskrit are the two divine subjects which deal with mundane and super mundane necessities in order to keep the hope and spirit living among people.

    All the three Vaggeyakaras strove indirectly to contribute to the important aspects of technology of music, music education etc., to the world. Their period is reckoned as the "Golden Period" in the history of South Indian Music. The higher level of technology in music emerged only during that period. Even today we are following them and developing in those lines only in the field of musicology. The technicalities of music relate to Raga,

    Tala, Laya, Gati, Prasa, Bhava. Further the skills in compositional construction in a varied manner and to a maximum extent took place through the work done by the Trinity. They were residents in one place and lived in the same period as contemporaries. They made their own technical patronage for the Kriti forms. Each one claimed greatness in an unique way. distinguishing their individual styles and significances. One has concentrated on bhava through sangatis i.e., variations in the rendering of the sections of the Kriti viz., Pallavi, Anupallavi, Charana. A another viz., Tyagaraja concentrated on rasabhava and intricate Tala gamanas with a variety of additional sections of the composition viz., a Kriti, with a "Swara Sahitya" that being introduced besides the divine nature of the 'matu'. Further another composer was shown his technique in the grip in the rendering of a Kriti with the elephentine movement. Both, in respect of Dhatu as well as matu have maintained the high quality of intricacy in rendering along with a pattern of a special section called "Samasti charana", by merging both Anupallavi and Charana sections.

    Further, they have interwovened, in the weaving of the Kriti form itself, the most important techniques of music learning and music practice. Music is for a divine purpose. Music by itself is defined as divine nadoposana. The music trinity also explained about the characteristics of a good gayaka (musician) and the various requisites for a good composition which is directed to please the higher people (Gods, royalty etc. ). All those references are ever green in nature, memory even today to follow and adopt. There is stupendous growth in the science and tradition of music enough to be a veritable field for research and development in the academic curriculum of higher education.

    The Ragas and Talas which they adopted are still inspiring any one to go on doing research and unravel the depths in music by choosing various problems for study. They established the fact that music is a full fledged technology within itself covering presence of Bhakti unto God, Raga, Tala, Bhava in it. Ultimately music provides not only ones own atmananda but will also provide moda to beings including birds, insects and animals. Finally, it provides salvation in identifying ourselves with the Almighty. The world of music and research growth in it owes to trinity. The paper explores scope of music education also.
     

     
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  88. Repositioning Hinduism in the American Education System: The Infinity Foundationís Strategic Vision

    Rajiv Malhotra

    The Infinity Foundation
    53 White Oak Dr., Princeton
    NJ 08540

    609-683-8161
    Email:  rajiv.malhotra@att.net


    An analysis will be given on the issues facing Hinduism in American education, where these problems come from, and what the mechanisms at work are. These mechanisms include both kinds - those in the American system, and those that are caused by Hindus themselves. A segmentation will be proposed as to how one may strategize in terms of more specialized problems. The long term vision of The Infinity Foundation to address these issues will be explained, along with a brief description of some specific initiatives.



     

  89. Relevance of Gandhian Satyagraha to the modern world

    Krishna Mallick
    Department of Philosophy
    Salem State College
    352 Lafayette Street
    Salem, MA 01970-5353
        : 978-542-6298
    Email: kmallick@salemstate.edu

    This paper examines the Gandhian view of Satyagraha as presented in some of the books/articles written by Gandhi. It shows how Gandhian Satyagraha can be applied to the global issues that we are faced with today--terrorism, globalization and others.

     

  90. The Hindu Origins of Universalism

    Professor June McDaniel
    Department of Philosophy & Religious Studies
    College of Charleston
    SC 29424 ñ001
    Email: mcdanielj@aofc.edu

    India had the first statement in the world of the perspective of universalism (ekam sat...), an idea which has greatly influenced the study of comparative religions in the West, especially through such writers as Jung and Eliade. While its origin has generally been attributed to Plato and Platonic philosophy, its presence in Vedanta precedes Platonism.
    Today, universalism is in a struggle with postmodernism in the field of Religious Studies. This paper will examine universalism in Vedanta, and in the works of Plato and others. It will also discuss its current status in the field of comparative religion in the USA and in India.


     

  91. Shreemad Bhagvad Gita: The Science of Life and the Art of Living

    Dr. Mahesh J. Mehta
    Hindu University of America
    113 N. Econlockhatchee Trail
    Orlando, FL 32825

    The message of Shreemad Bhagvad Gita is to awaken Arjun to perform his Sahaj Dharma of Kshatriya to destroy the evil forces and to reestablish the Rule of Law (Dharma Rajya). Bhagwan Shree Krishna, the incarnation of the Supreme Being, the charioteer and friend of Arjun , reveals the secret of all secrets, the science of life (Brahmavidya) and the philosophy of the art of living(Yoga and Yagna) through seven hundred verses, known as the Song Divine.
    The setting of the Bhagvad Gita is the Battle -field of Kurukshetra where armies of both Pandavas and Kauravs are ready to plunge into a bloody war to annihilate their opponents. In the metaphysical sense the human mind is the Kurukshetra where there is a constant struggle to choose the righteous actions over the unrighteous ones or to attain transient happiness by fulfillment of desires over the attainment of the Supreme Bliss by practicing working toward selfless action (Tyag).
    In the eighteenth chapter of the Geeta Bhagwan finally tells Arjun, ì I have revealed to you this profound knowledge about The Self. You now do whatever you like.î Arjun said, ì Destroyed is my illusion, as I have gained my memory through your grace,O Achyuta. I am firm; my doubts are gone. I will do according to your word.î
    The conflicts of emotions and intellect, the likes and dislikes, dos and doníts have always remained real for all human beings. The seekers of eternal happiness or freedom have at their command the infinite ocean of knowledge through the chapters of the Bhagvad Gita. It has remained a solace for the life of all through the ages.
     

  92. Shankara And Gitaís Karmayoga

    Dr. Mahesh Mehta
    Windsor, Canada
    Email: sanatana@hotmail.com



    Shankara is known as a proponent of Jnanayoga, in which Karmayoga and Bhaktiyoga both play an ancillary role. The paper proposes to analyse Shankaraís views in his Gita-Bhashya on the status of Karmayoga vis a visa Jnanayoga and shows whether his views and interpretations are in conformity with the tenor of the Gita.

    Further, the paper deals with the important question pertaining to the performance of actions in the post-Brahmajnana state by a jivanmukta. In this context is discussed in detail Tilakís critique of Shankara in his Gita-Rahasya.

    As a sidelight the paper will also include a statement on the notion of the transcendence of the ethical according to Shankara and the Gita.



     

  93. Moulding The Young Mind ñ Indian Concept Of Universal Dimensions.

    Dr. K. P. A. Menon

    Former Chancellor
    Lal Bahadur Shastri Sanskrit Uni
    New Delhi

    (President, WAVESí India Branch)



    In the Introduction it has been mentioned by the author of Hitopadesa :

    The refinement given to an earthen pot, Being moulded is not ever lost.

    That is why the king was anxious to have his wayward children trained by a competent preceptor when they were at an impressionable age. Instead of preaching sermons to them Vişņu Śarma chose to tell them stories of birds and animals and human beings of motley character.

    Hitopadeśa and the alternative version of Pancatantra might be compositions of the first decade of the Christian Ear, but the Idea itself is of hoary antiquity. The moulding of character started for the children at a very young age through bed times stories related to them by their grand parents in many cases or by the parents uncles and other elders. It is well that Sivaji, the founder of the Maratha kingdom owed much to the education received by him from his mother through stories on the great Epic. For the training of a prince Kautilya has advocated that he shall receive lessons in military arts in the mornings and in Itihāsa in the afternoons. It has been further clarified that Pūraņa, Itivŗtta (History), Ākhyāyika (Tales) Udāharaņa (Illustrative stories), Dharmaśāstra and Arthaśāstra are known by the name Itihāsa. At the adolescent stage education and recreation were to go side by side.

    This concept of moulding the mind through stories appears to have got universal acceptance in the East and West. Example can be given of the Aesopís Fables, the Spanish Cuentos and those like La Fontaine in French. Some times the stories reflect the state of the society like the Arabian Nights in the Arab World or the Decameron in Italy. To what extent has the West been influenced by the Indian tradition could be a subject matter of further and deeper study.



     

  94. The Genesis And Spread Of Indian Civilization.

    Dr. K. P. A. Menon
    Former Chancellor
    Lal Bahadur Shastri Sanskrit Uni., New Delhi



    With the unearthing of lower and lower layers of the Harappan Civilization, a view was being taken by historians that this ancient Indian Civilization could be considered as one of the oldest and be contemporaneous or even anterior to those of Sumer or Egypt. With its spread into Rajasthan, Gujarat and other regions of the country, the earlier epithet of Indus Valley Civilization had already been given up. It was a Western Theory with many, more than willing, supporters from India also that the Harappan Civilization had been destroyed by the invading Aryans in the early centuries of the second millennium. Further studies on the subject have, given a completely different picture and the invasion theory is having only a dwindling group of supporters at present.

    Discussions held in the past on the Sarswati Civilization throws a lot of light on the antiquity of the Vedic period and the date of composition of the Vedas. Simultaneously, the painstaking work done by our archaeologists and historians have been able to locate elements of the same Vedic or Aryan culture in the Harappan relics also. While Western scholars had dated the Rig Veda to Circa 1,200 B.C and the Epic Ramayana to 200 B.C it is the general view of litterateurs and many historians that the Epics must have been composed a few centuries prior to the dramatist Bhasa who might have flourished in the 3rd - 4th century A.D. In that case the composition of the Vedas would go back to a much remoter past. Sanskrit language and Sanskritic Culture must have been there for at least three or four millennia before Christ.

    It was also being made out by the historians of the colonial period that the Dravidians were the earlier inhabitants of the Northern plains and were driven out by the new settlers who were also the destroyers of the Harappan Civilization. There are some who take the view that the Dravidians reached the Southern Penninsula in two streams from their original homeland in the Mediterranean. There are no evidences available for establishing the theory of conflict between the Aryans and Dravidians in the Vedic, Sangam or any other literature. On the other hand, there is much to support a theory of co-existence and borrowing from each other in languages and cultural practices. It is also an established fact of history that both the civilizations which together contributed to the composite Indian Cultural had a wide spread and contacts with those of the West and East. How old these civilizations were and what had been their spread and depth and how they had been interacting with other civilizations of the East and West will all be discussed in detail in the Seminar.

     

  95. Being of and Being with ëConsciousnessí: Essential Differences between Indian and Contemporary Approaches

    Dr. Sangeetha Menon,

    National Institute of Advanced Studies
    Indian Institute of Science Campus
    Bangalore, India

    Email: prajnana@yahoo.com



    By and large, the current mainstream discussions on ëconsciousnessí follow two basic ideas:

    i. there is something evasive called consciousness which is to be explained, and,

    ii. explanations are to made in the line of adhering to physical mechanisms and processes or in terms of discovering states which are described as transcendental.

    The interesting question is whether our classical method of understanding a not-so-familiar phenomenon by tracing its origin and manifestations at higher levels is good enough for understanding ëconsciousnessí. Is our method dominated by epistemic processes to be complemented by first-person and life-oriented approaches where the individual and his/her experience becomes the crucial factor in the enquiry?

    I will present a few distinctive features of Indian ways of thinking which focus on self-exploration as key to understanding ëconsciousnessí

     

  96. Binding Experiences: Looking at Being of Self and Self-Transcendences in the Context of a Discussion on Transpersonal Psychology of the Bhagavad Gita

    Dr. Sangeetha Menon
    National Institute of Advanced Studies
    Indian Institute of Science Campus
    Bangalore, India
    E-mail: smenon@nias.iisc.ernet.in

    I will be juxtaposing, for this end, two seemingly unrelated ideas but both founded on experiential level than theoretical: the being of self in specified contexts, and the tools offered so as to integrate/transcend the self-in-a-context to a larger self. I will be looking at the 'doing self', the 'loving self' and the 'meditating self'; understanding them from the
    > > standpoint of a variety of states of mind, choices, relationships and attitudes, suggested in the Gita. I will also be, in this context, briefly addressing to the problems encountered in recent discussions in 'consciousness studies' of not having a theory to factorise the major issue which is the 'experiencer' to address the complexity involved in understanding 'consciousness'.
    For the second major part of my essay, 'self-transcendences', I will be giving a framework woven of 'epistemological tools', 'artistic tools', 'meditative tools', 'eschatological tools', 'interpersonal tools' and 'transpersonal tools' to look at 'when', 'how', and 'to whom' transcendences happen and what their nature are.

     

  97. Beside Three Unique Women And Their Minds - Looking At Gandhari, Kunti And Draupadi

    Dr. Sangeetha Menon

    National Institute of Advanced Studies
    Indian Institute of Science Campus
    Bangalore, India

    Email: prajnana@yahoo.com



    This paper would present a narrative of the unique lives of the three major women characters of Mahabharata: Gandhari, Kunti and Draupadi, and their importance in understanding the complexity of the portrayal of Dhritarashtra, Vidura, Pandava brothers, Duryodhana, Bhishma, Lord Krishna et. al.

    I would specifically look at

    1. the world views
    2. the value systems, and,
    3. the unique minds

    of the three women characters and their personalities in the larger context of relationships, emotions, fears, expectations and responses they made to contexts. I would also try to present some of the unique experiences they had in their lives which could be described as to constitute both ordinary (role-related) and transcendental (spiritual) experiences and how these experiences help us to understand the complex minds of these three unique women.



     

  98. Vedic to Modern Journalism - Reporting War & Terrorism

    Prakhar Prakash Mishra
    Journalist, UNIVARTA ,New Delhi.

    SM corporation, 139, Mohammadpur
    Near Bhikajikama Place, New Delhi-110066

    Survival of fourth estate, i.e., Press is essential for the survival of Democracy. Journalists owe the responsibility of protecting the democracy on their own. No body entrusts them with this responsibility but for this they put their life on stake. In the era of globalization when counties are coming closer to one another for the sake of business & economy, the threat of terror is causing havoc in the way of media persons in discharge of their duties. People expect from a journalist to mirror the society, as it exists. They are expected to expose corruption, crime, and dirty politics and update general public with latest information.
    In this paper, we present the rich tradition of journalism that ancient India had, and analyze the challenges of reporting on war and terrorism. Elements of journalistic expertise has been traced back to Vedic literature. Later Pauranic literature presents Narad functioning as a reporter. He wanders across the globe and passes information in an explicit jourlistic style amongst Devas & Rishies. Mhabharata is another very good example when we see Sanjay, a reporter, watching the battle of Mahabharat from a distant place and relaying the incidents to King Dhritrastra. This is quite like modern day Television and Radio reporting
    Other than reporting, in the Press, there are other functions, specially of that editing. Lord Ganesha may be termed as first copy writer or Sub-Editor, who at the request of Vedvyas, scripted Mahabharat after understanding slokas dictated by Vyas. A sub-editor finalizes any copy to be published by fully scrutinizing and understanding the pros & cons. In modern day journalism, mis-reporting or interpretative reporting is very common. Evidence of mis-reporting or mis-interpretation can also be found in ancient Indian literatures. With the passage of time, the trend & tools of journalism are changing. Modern journalism is turning more difficult, challenging & risky. On one hand journalists are required to report from a war front on other, he is expected to expose malpractices prevalent in the society. We take up several cases of journalists getting killed, abducted or harassed in the present phase of global terrorism.
     

  99. The Indian Cultural Heritage and Its contribution to the World

    Professor V. D. Misra
    Department of Sociology
    Lucknow University
    Lucknow, UP, India

    The paper is based on micro-analysis of Indian cultural heritage and its contribution to the world.
    India has an impressive cultural heritage, starting from Indus-Valley, more than three thousand years BCE. We find philosophers preaching monistic themes from Upanishads eight centuries before Christ. It spans from the days of the Vedas to the Buddha. From Shankaracharya to Gandhi, Raman, Tagore, Narlikar and Kalam. We had Balmiki and Vyas writing our great epics; Varahmihir, Bhaskaracharya and Aryabhatt developing astronomy and mathematics thousands years ago. Recently a Japanese microbiologist dr. T. Takashima (2000) has called upon modern researchers to look into Vedas for furtherance of science.
    The flow of India culture is like flow of its most sacred river Ganga. It is old yet vibrant, constantly getting enriched by various tributaries of different races. It has survived brutal challenges and deluges of fire and catastrophe. The sword and fire of the conquerors could destroy the temples of Somnath, Viharas of Sarnath, and universities of Taxila, Nalanda and Vikramshila along with the wealth of seven storied libraries having millions of books but not destroy the spirit and the mind which created them. The Indian identity could never be erased by the cruel hand of time.
    The spirit of Indian culture is eternity and spirituality based on universal brotherhood, compassion, tolerance, equality and supreme satisfaction. It always struggled between conformity-continuity on one hand and transformation-modernization and change on the other.
    Besides spiritual pursuits, India had given deep thought about creation, starting with Nasdiya Sukta of RgVeda, to astrology, astronomy, geography, atom-ecology, mathematics, medicine, surgery, metallurgy, architecture, shipping, weaving. Its flourishing global trade generated lot of wealth, and in the midst of highest level of world prosperity it maintained ideal life style of balance between material and humane outlook. West can learn from India the secret of its culture that transcends time and space in which scientific advancements can advance hand in hand with philosophy of Vedanta and practice of Yoga to balance the stress of modernity.
     

  100. India and Hinduism: Epitomizes the Art and Science of Human Welfare

    Dr. Bhupendra Kumar Modi
    President, Indian Council of Religious Leaders
    36, Amrita Shergil Marg ,New Delhi- 110 003
    E-mail: drbkmodi@hotmail.com


    Since the end of World War II, at which time the UN was created to free the world from the distress of war, armed conflicts have claimed more than 27 million lives and consumed global wealth of more than US $ 30 Trillion. Eighty percent of these conflicts had their roots in ethnic and belief differences. On September 11th, a tragedy of massive proportion brought ìreligionî to the center stage. Finding long-term solutions for establishing peace in the world therefore necessarily calls for enjoining and entrusting the leadership of the religious and spiritual communities of the world with the responsibility of creating peaceful and tolerant communities out of their large followers.
    Any action plan for the peace-initiative involving these religious leaders must be based on ëcentrality and sacredness of all human lifeí. India, which is a mini-world in itself, stands out tall in the family of nations as the most qualified nation with the knowledge, experience, expertise, capability and will to provide leadership role in such peace initiatives. In this regards the religious and spiritual leaders from India can play their rightful role of guiding humanity, so that shades and hues of different parts of the human society inhabiting this beautiful planet earth can experience synergy, reassurance, harmony and peace.
    Indian spiritual thoughts, especially of Vedanta and Buddhism represent the universal wisdom and human face of mankind at six levels -- individual, family, social, national, global and universal. Unfortunately the light of this glorious wisdom, about values and ideals, is unavailable to much of the world due to ignorance, myths and misconception. In reality the thread that permeates through all the six levels is that of the ìspiritual dimensionî, which fully endorses co-existence, co-operation and co-creation. This spiritual inheritance of India, a lighthouse in the sea of life, has remained unaffected by the turbulent waves for many millennia. Because of surviving, in spite of mind astounding diversity of languages, food habits, customs, local traditions and beliefs, India is most qualified to understand and coordinate divergent views of various world bodies, institutions, faith leaders and work towards peace initiatives.
    The paper presents the need of Indian thoughts in a pure form, to educate the world at large about the sanctity of all life, to start dialogue. These thoughts taken up for elaboration are : ëWorld is One Familyí, ëEqual respect for all religionsí, ëLet all be happyí, ëWork for the welfare of all living beingsí, ëTreating mother & father as divinitiesí ëRespects the Natureís grand design of diversity and seek harmony in existenceí, ëThe principle that every individual is responsible to reap the fruits of his own actions, thoughts and wordsí, ëethics and morality balancing and governing wealth, worldly desiresí, ëhighest goal of self-realization.í Indian mind has also laid great stress on the relationship between individual, family and society, and a man looks for own development and progress, by his own efforts and with the help of family and society. Indian Religious leaders can guide the humanity in the Art and Science of Human welfare through Spiritual dimension of human existence.

     

  101. The Royal Chronology of India

    Raj Mohanka
    8 Deer Run Drive
    Shrewsbury, MA 01545

      508.842.1899

    To better understand Indian History (such as when events like the Dasharajnya War, Ramayana Epic, and Mahabharat War actually occurred), Iíve compiled my findings into one India Timeline based on historically accepted data combined with well-known Indian Royal Dynasties. Iíve assumed an average generation size of 20 years before 1000 B.C.E. and 25 years (per generation) after that date. The main Dynastic Families are listed at the top of the Timeline (Yadus, Drhuyus, Purus, Brghus, Ikshvakus, etc.). All persons in the Timeline are assumed to be human with normal life spans.
    This file actually has 4 spreadsheets (see the 4 lower Tabs when you open up the Excel file):
    Royal Chronology of India (Columns K through P on the right-hand side describe other civilizations - Egypt, Israel, Iraq, Iran and China). On Page 21 of this file is a Population Chart of India from 8000 B.C.E. to 2200 C.E. On Page 42 is a list of assumptions and sources used to build the timeline.
    All major World Religion have roots in the Vedas. This brief spreadsheet shows the flow of religious thought from the Vedas, to the ëAryan Splití, the Jewish Exile, the Buddhist Missionaries to the Middle East, and finally the creation of the ëintegratedí religions of Sikhism and Bahaiíism.
    A comparison of Major World Religions against common descriptors such as theistic practice, holy book, holy cities, founder, relationship of man to God, etc. This spreadsheet is still under development.
    Festivals of India.
    You can hold your cursor over the cells in these spreadsheets to see the comment text. Most of the content of this timeline is, in fact, in the comments - which can be as large as a page per cell.

     

  102. Dharma Ascending: Hindu Renaissance and the Twenty-First Century"

    Dr. Frank Gaetano Morales
    President
    Upasana Yoga Society

          (608) 280-8375
    Email: fmorales@dharmacentral.com



    The last several decades have witnessed a growing global revival of Hinduism. This revival of Hindu culture, religion, philosophy and art forms can be seen developing in several different forms. These include

    a) the success of Hindu reconstructionism in India;

    b) the tremendous growth in popularity of Hindu concepts outside the Indian context, such as karma, dharma and reincarnation, and the adoption of Hindu practices, such as meditation and yoga;

    c) the growing number of non-Indian converts to Hinduism.

    In my paper, I will examine the recent history of this current Hindu renaissance, as well as some of the reasons why this growth phenomenon has occurred. In addition, I will outline several of the challenges that a newly vibrant global Hindu community might encounter in the new millennium. Finally, I will present several systematic criteria and formuli for ensuring the continued preservation and growth of Hinduism on a world-wide scale.

     

  103. Suggestions for Dharmic Reform

    Raj Mohanka
    Email: rajmohanka@hotmail.com



    In the process of studying about the religions of India and the world, and by making an effort to compare and contrast different religions, Iíve come to the conclusion that Sanatana Dharma (ìHinduismî) needs to be reformed.

    In this paper, I outline my logic for the need for reform, talk about my views of religion, spirituality, manís constant search for God, and detail some basic and some detailed suggestions for that reform. My ideas are very reflective of my upbringing here in the U.S. I suggest different ways to organize scriptures, people and ideas together into a cohesive system that follows a somewhat corporate/governmental hierarchy while retaining a degree of flexibility and tolerance that is the fundamental strength of Sanatana Dharma.

    I present my ideas about numerous aspects of Dharma: revelation, monotheism, idol worship, oral versus written traditions, internal (personal) versus external (societal) development, samskaras (sacraments), temple design, education, politics, economics, the environment, population management, the Caste System, militarism, fanaticism, and the differences between spirituality and religion.

    The ideas conveyed in my paper are not meant to be a new form of dogma or a new set of rules/standards that are cast in stone. Nor do I seek to pass myself off as an expert on religion ñ I am not. This paper merely describes some suggestions from a conscientious Dharman to those who are interested. They are based on some study of scripture combined with a solid understanding of history and how religion has been transformed over thousands of years.



     

  104. The Path Of Rituals In Hinduism

    Shanthi Muthu
    127 Pitman St. #1
    Providence
    RI 02906

           401-831-9898
    Fax:      401-621-2140
    E-mail: SMuthu@TFC.Textron.com

    Vedas consist of two sections - 1. Karma Kanda (path of rituals) constitutes 95% of Vedic contents. 2. Jnana Kanda (path of knowledge) forms 5% of Vedas, and is called Vedanta, meaning ìEnd of Vedasî.
    A student desiring for doctorate has to start from the basics, gradually progress towards his goal. Unfortunately, the cart is put before the horse. He is comfortable with Upanishads, but not with rituals. So, in Hindu religion it is enjoined that a person should do Karma (ritual or action) first. Rituals are like the steps of a ladder. Once the top is reached, they can be abandoned, but not until then.
    It is widely (but wrongly) believed that Karma Kanda and Jnana Kanda conflict one another and propagate extreme opposites.
    A frequently asked question is ìWhy cannot the reverence to forefathers be shown by mass-feeding, instead of the Sraddha ceremony?î Mass feeding should be an additional act of goodness and not a replacement for Sraddha.
    Perhaps due to lack of time or literature that can explain rationally, there is a prejudice and misconception that rituals are superstitious and thus are completely neglected by the educated class of Hindus.
    The 8 Atma Gunas (good qualities) that uplift a person who performs rituals are Daya, Kshama, Anasooya, Saucha, Anaayaasa, Mangala, Akaarpanya, and Asprha.
    Though other religions also preach the above ethics, the specialty of Hinduism is that it does not stop with preaching, but channels an individualís activities in the practical field of rituals, so that at every stage, precept and practice complement each other.
    Some polluting aspects at Physical, Mental and Intellectual level make life miserable for an individual and rituals or Samskaras help in removing them by integrating body, mind and intellect .
    For example, one of the Samskaras ìPancha Maha Yajnaî (5 great sacrifices) reinforces the idea that a person exists in the world because of co-operative help from several sources. To acknowledge the help and pay his debt, he must perform daily, 5 great sacrifices to Deities, Ancestors, All created beings, Teachers and Humans.
    Though pursuits (other than rituals) like exercises, competitive sports help to some extent in developing Atma Gunas, the cleanliness or politeness in them is outward at physical level only. The basic motive is to compete and outshine.
    This paper presents an analytical study of Rituals, substantiating the points made above. It establishes that ritual is a special ìSadhanaî available only in Hinduism. That ritual is a means to progressively achieve the goal (unity with the universal). Man becomes that of which he constantly thinks.
     

     
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  105. Myths: Greek and Indian ñ Towards a Methodology of Comparison

    Shobha Narain
    (Department of English, Matariye college, University of Delhi)

    33 Siddharthe Enclave Ashram Chowk, New Delhi 110014, India



    Indiaís contributions and influences in the world need to be explored from a fresh angle, without the burden of western scholarship and without some of its bias. The West for long had operated within a parochial domain believing that ancient Greece represents the roots of western civilization. The west does acknowledge the contribution of what it calls near east to the Greek civilization but ignores the relationship of the far east to the near east. The Indian civilization directly or sometimes indirectly through near eastern civilization had had its influence on the West in terms of contributions towards several fields of learning as diverse as philosophy and mathematics, literature and polity.

    When looking for influences and contributions one has to guard against the tendency to create hierarchies and establish hegemony of one civilization or culture against another. Indian thinking and way of life has always respected the rich diversity of human experiences that make up the various cultures of the world. This essay, while suggesting a methodology of comparison, that would help find parallels and differences among the various bodies of myths specially Indian and Greek, has for its premise the idea that what ever be the field of human knowledge and endeavor it can not exist in isolation in one geographical or temporal space. It is an accepted fact that myths whether Indian and Greek has not been the creation of one person. Each race and each era created its own myths and at the same time borrowed from the already existing thus adding to their richness and variety. They are distinct and yet related to each other. There are common patterns and ideas, which give universal appeal and colour to myths whatever be their place and period of origin. One should look beyond borrowings and influences and think of myths as collective means our ancient civilizations had to understand their world and their reality.

    This paper also traces the origin, evolution and dispersion of myths and their relation to various aspects of life such as language and poetry, culture and belief. Only when we understand the dynamics that went into the making of myths we can evolve a methodology of comparison through which we perceive links and relationships and go beyond national and geographical boundaries. Myth like religion is all pervasive but without its possible fanaticism. Thus mythology is the most primary and the most widespread of intellectual activities of early civilizations. A comparative study of mythology helps us to understand the homogenous nature of various civilizations.

     

     
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  106. Scientific Investigations On The Medicinal Properties Of Triphala, An Ayruvedic Rasayana Drug

    Usha R. Palaniswamy

    School of Allied Health-Asian American Studies Institute
    U-2101, Uni. of Connecticut, Storrs, CT 06269

    Reports indicate a tremendous increase in the use of alternative medical practices around the world including the Indian Ayurvedic medicine, which almost always involve the use of herbal medicine. In Ayurvedic medicine, plant-based medicinal formulas of numerous combinations of herbs are used for treatment. One such formulation is Triphala, which is the most popular Ayurvedic herbal formula of India, prescribed for eye diseases, anemia, cough and fevers. Triphala is composed of three fruits, namely Amalaki, (Phyllanthus emblica; Euphorbiaceae), Haritaki, (Terminalia Chebula; Combretaceae), and Vibhitaki, Terminalia bellirica, Combretaceae). Although the use of these three herbs together in the formula Triphala is most popular, they are also used individually in Ayurveda for various ailments. Triphala has been recently identified in Western medicine as having anti-oxidant, anti-diabetic, anti-cancer and anti-mutagenic properties. The constituent herbs of Triphala have been analyzed for their chemical as well as functional properties by modern scientific methods.
    This paper describes each of these three botanical species, highlights their traditional and cultural uses, lists the attributed medicinal properties in Ayurvedic medicine, and critically examines the scientific investigations on the medicinal and rejuvenating properties reported from controlled laboratory and clinical studies. The mechanisms of action of these three herbs individually as well as in the combined formula will be discussed.
     

  107. Sensing Auras And Chakras Using Computer Technology

    Sarasvati Panciera
    Aura Energy Consulting LLC
    65 Haven Dr., Granby
    CT 06035, USA
    E-mail: sarasvati@snet.net

    It is well known that E=mc2. Einstein's famous equation forever changed the way we look at the universe. His Theory of Relativity proved that mass is a form of energy, and was in no way associated with some elemental,indestructible substance. To over-simplify for the purposes of this presentation, if we have mass (and we obviously do), and if energy and mass are equal, we are made of energy. Of course the sages, or seers, of the East have known this for thousands of years, although definitely not framed in these terms. In India they speak of nadis and prana, auras and chakras. As we are all capable of sensing auras, during this presentation you will have the opportunity to directly experience your aura.
    Kirlian Photography, developed in Russia, was one of the first methods used to "capture" the human aura in a way that would allow people, other than clairvoyants, to perceive it. However, only recently has modern Western computer-imaging technology been used as an approach to capture and study this phenomenon.
    An Ayurvedic physician, a clairvoyant, and a computer engineer, using the principles of kinesiology and reflexology, developed the system we will be discussing here. It displays and prints out the aura in color, shows graphs of the energy level of 41 individual organs and glands, and depicts the balance of seven major chakras (energy centers). Because the aura holds the blueprint of who we are: body, emotions, mind, and spirit, this technology can be used for physiologic and psychological analysis.
    We will choose a volunteer from the audience to demonstrate how our system works. This sophisticated system is only as good as its operator, as will be apparentduring Nishanto Kane's presentation: Evaluating Auras and Chakras Through Computer Technology. This system is revolutionary in that it gives the trained analyst a unique method to help clients enhance theirself-awareness.

     

  108. On Creation Of Universe According To Kashmir Saivism

    Chandrakant Pancholi
    P.O. Box # 1241
    Church Street Station
    New York, N.Y. 10008-1241

      718-672-6550.

    The paper briefly outlines basics of Kashmir Saivism, and undertakes to presents the following. Importance of ìspandaí theory in explaining the beginning of universe. Principle of ìParadvaitaî in Kashmir Saivism and its superiority to other principles. Its Comparison with the Buddhist, Brahman, Advaita and other such prevalent theories. Critique of other theories of creation, Maya, Dream, ìSarp-Rajju( rope mistakenly believed to be a serpent), Opinion of Abhinavgupta of Entity and its creation as real and having eternal existence, rather than as ìAvidyaî, or false or unreal. Stress of Kashmir Saivism on direct experience.
    The paper also discusses other aspects of Kashmir Saivism, e.g. Absolute Monism, Five main acts from Creation to revelation

     

  109. How VignanBhairava Tantra Begins: The Meaning Of The Profound Questions by Devi to Bhairava.

    Chandrakant Pancholi
    P.O. Box # 1241
    Church Street Station
    New York, N.Y. 10008-1241

      718-672-6550.

    In this paper we explain concepts of Paul Reps (of Zen Flesh, Zen Bones) who first brought VignanBhairava and Malinivijaya Tantrasí and that come from questions in the last few pages of his book, just as an afterthought, to the audiences of the West in 1955- to the masterpiece exposition of both Tantras by Jaideva Singh in 1981.
    The questions in particular handled are: What is your reality, My Lord to the original questions starting from ìKim Rupam Tatvato Deva, Shabdarashi Kalamayam.?î
    The Questions about Reality, about how I get realization, about what is your form, about Who holds the Universal Wheel, Where is the Center of the Universe? etc.,
    We also analyze if Zen (Buddhism) has borrowed the concept of ìCenteringî and Meditations from Kashmiri Saivism Texts like VignanBhairava and Malinivijaya Tantras?
     

  110. Zeus And Indra: A Comparative Study

    Dr. Asha Lata Pandey
    Head, Sanskrit Department
    Delhi Public School, New Delhi.

    1-B, HUDCO Place
    Andrews Ganj, New Delhi-110049.



    ëZeusí is the most powerful God according to Greek mythology and ëIndraí according to the Vedas. From a study of both Gods s described in Greek Mythology & Vedic Texts, one finds mention of striking similarities in their birth, appearance, romances, and adventures. Their heroism is demonstrated in physical as well as in spiritual deeds. Both have been associated with rain, thunder and lighting. Both Zeus and Indra are father figures and protectors with super powers. Bur for their immortality, they resemble human beings (Indraís hair, beautiful chin, arms, beard is described in Rig Veda 2.16.2, 8.85.3, 2.11.17 etc. the same is the case with Zeus as seen in old sculptures). They both show emotions of love, jealousy and anger. Both succumbed to the charms of pious mortal women and impersonated their husbands to seduce them. ëIndraí has ëAgnií and ëPushaní as brothers; Zeus has ëHadesí and ëPosidoní as brothers. Both of them have many wives.

    The purpose of their paper is to cite these similarities and trace a common ancestral and cultural link between Zeus and Indra and in turn, between Greece and India. The parallels between Indian and Greek mythologies as stressed by our various scholars will also be highlighted. The study of the varied and detailed parallels of Vedic and Greek mythological characters may also unravel other mysteries with regard to Zeus and Indra.


     

  111. Rgveda and Modern Physics - Parallels and Contradictions

    Ashish Pathak
    159 Eastwick Road
    North Kingstown
    RI 02852

    401-295-4290
    E-mail: apathak@aemc.com

    A great deal of literature exists to explain how the universe came into being. The approach has traditionally been two- pronged. On one side, the great sages of India have spent centuries in thinking and developing a philosophy. Their efforts have resulted in a very sophisticated and deep understanding of nature The extended philosophy also produced code of conduct in a human life. It explained the method to ascend to our creator. As the society struggled to live up to the expected level of behavior, the art or the process came to be known as a religion. The sages produced knowledge by deep meditation which gave them extraordinary cognitive powers to understand nature. Conclusions were written directly without showing the methods.
    On the second side, a different approach to understand the nature and the creation was developed. The approach required that the creation be understood by calculating and measuring nature. This approach has come to be known as science. Science requires tools to measure and development of methods to calculate. At the present time, this is the most widely acceptable method to understand nature.
    Recently, scientists have studied the scriptures and have presented us with bold new theories that the knowledge produced by the sages indeed is of significant value. It corroborates and contradicts our present understanding of how the universe was created.
    The intent of this paper then is to show how Rgveda, the first book ever written in the human society, reveals the knowledge of creation.

     

  112. Universal Philosophy of Hinduism, Ethics and Rituals

    Gokul P. Pokhrel
    President
    Nepal Arya Samaj
    Email:  gp@npigp.wlink.com.np



    Hinduism is the oldest religion of the world that took shape when ancient civilisation flourished in the Indus valley, thousands of years BC. Like other great religions of the world, Hinduism has no single apostle that is why it is called Sanatana Dharma- a religion that evolved and took shape through ages. The Vedic era was characterised by the existence of a caste-less society. Hymns were composed in praise of a single God, which is omnipotent and manifest in all the animate and inanimate objects. The God was called by different names and forms. Puranas and legends were developed later by Brahmanical priests who were over- zealous to perpetuate the faith of the people in the religious tenets and conceived of the existence of many gods, elaborate rites and rituals that included the much abhorred caste system also.

    Since it has never been an organised and coherent religion sans the elements of militancy, it witnessed extinction in several countries of South and South East Asia over a long period of time. Yet, Hinduism imbibes a very rich philosophy of universal humanism, material and spiritual bliss not matched by any other world religions. This philosophical sublimity contrasts vividly with the innumerable rites and rituals which are not only confusing and contradictory to the followers but also loathed by many as obsolete, cumbersome and outmoded.

    The tenets of Hinduism is more firmly entrenched in the small Himalayan Kingdom of Nepal. The constitution has declared it as a Hindu Kingdom providing it the distinction of the only Hindu Kingdom in the world. But the people of other religious denominations and faiths enjoy full freedom in the practice of their religion. The 22 million people of Nepal is comprised of about 50 various races and ethnic tribes but most of them are bound by Hinduism displaying a unique blend of tolerance and harmony not commonly found elsewhere in the world.

    Just as more dogmas crept in shrouding the universal tenets of Hinduism, there have been efforts to reform it at various ages giving rise to numerous sects and sub-sects within it. Just as modern societies get transformed in tune with advancements in science and technology, there is always scope for reinterpretation of the universal tenets of Hinduism and applying them for the peace and happiness of the entire mankind.
    The proposed paper will try to investigate the rise and decline of Hinduism in the past and find out areas of convergence with major world religions and its relevance in modern times.

     

  113. War Management And Motives Of Significance : Bhagavad Gita ñ View

    Dr. C.L.Prabhakar
    (President, WAVES Bangalore Chapter,  Bangalore)

    234, 11th B Cross
    20th Main, JP Nagar II Phase
    Bangalore-560078



    Bhagavad Gita, the song Divine is a context in Mahabharata, the Great Epic which promote 'Activity' but bearing a message : 'Dharmam eva jayate na aristam ? Bhagavan Krishna urged Arjuna to perform duty (Dharma) while doing that he should be in different to sentiments, sin and virtue and so on. When war is ordained as a Sukshatriya he should fight abandoning the mind of love for relations, and friends. There is no 'love' in war. It covers anger, wrath, enthusiasm and fight upto the lost drop of blood overpowered by Bhakti and Jnana. Vairagya being the inner thread to suppress the biased emotions and feelings.

    Gita covers Bhakti and Jnana with a threat to accomplish the desired and mandatory goals. Birth on earth is for action, efficiency and success. Necessary discipline and circumstances are invited in the journey of life. Krishna is the Director with a strong desire that was against evil, sin, terrorism, atrocity, deceit, should be fought for since that only dominates and appear attractive. All hundred Pandavas have 'Duh' as prefix to their names meaning they are born to generate Duhkha to others and to their own selves. A warrior on the war ground should invite awakening of one's own Dharma to fight and never to repel with timidity. A war personal, a Major General considered Bhagavad Gita as a war manual and not a peace manual. Peace is the sequence for war. Therefore, the querry begins with Dhrutarastra a war loving blind man to know the war bulletin in full details, when his hundred sons went to fight with five Pandavas, the sons of his own brother. In other words, Gita comprises the ways and means for rightful decision and action at a time of war waged by two ladies : Gandhari and Kunti. Mahabharata votes for priority for woman. Krishna the War Director, took to Kunti side deputing his army to Gandhari side on the desire of Duryodhana.

    This paper extracts war management policies pointed out by Krishna and those which are successfully implemented by Arjuna, the warrior friend of Krishna. Gita is an occasion when chariot driver takes the Guru's role in war while the worker the passenger of the Chariot listens and executed his will of readiness to fulfill the mission of Dharma on Earth. All people (Kshatriyas) assembled in Kurukshetra to decide 'Dharma' because the area was chosen to decide who is right. It is shown to world that Duryodhana failed due to wrong war management while Dharmaja won owing to his tranquility and silent successful management in the war. The paper explores Gita as a practical manual for war and war science.

     

  114. Management Leadership Through Bhagwad Gita

    Dr. Sumangal Prakash
    4, Professor's Colony
    Victoria Park
    Meerut-250001, INDIA

      (0121)-645251
    E-mail: prakashsupra02@rediffmail.com

    Gita was presented in a psychological interaction to cure a psychological problem. The psychology of Bhagwad Gita is deeply rooted in philosophy. This is what is generally lacking in Western psychology .
    The psycho-philosophy of Gita unravels the following points where Gita differs from Western Psychology :
    Personality integration is not only a balance but a transformation, a divinization and a spiritualization of personality .
    Not expression of needs and emotions but their transformation through self-control and spiritualization is the sure path to satisfaction .
    Action should be without hankering for results based only on divine principles.
    The desires should always be controlled by the Self.
    Through control of food one should control the mind.
    Based on Bhagwad Gita, we present management leadership qualities. It is also brought out that while the Westen model tends to follow a hectic life-pattern, the Indian model tends to evolve an intense life-pattern. While for the former, knowledge is objective, for the latter knowledge is finally subjective. While Western manager is driven primarily by the urge to control the external environment, the Indian model focuses control over oneself. While the Western model is right-conscious, the Indian model is duty-conscious . While the Western model steers clear of traditional wisdom, the Indian model assimilates it . While the Western model at the most seeks enlightened self-interest, the Indian model subordinates his self-interest for wider and larger interests. While the Western model views life and progress linearly , the Indian model views it cyclically. While the Western model trades in obsolescence , the Indian model trades in durability. While the Western model seeks to dominate and exploit Nature as a resource , the Indian model befriends and embraces Nature . While the Western model is carried away by intellectual psychotechnics, the Indian model rests on a trans-intellectual base of steadiness.

     

  115. Indian Techniques of Mental Health

    Dr. Sumangal Prakash

    4, Professor's Colony
    Victoria Park, Meerut
    250001, INDIA.

    : 0121-645251
    Email: prakashsupra02@rediffmail.com

    This twentieth century of ours is called the era of anxiety and depression. With the advancement of science, man has conquered the Nature and has attained all the materialistic pleasures of life; many physical diseases have been controlled, life-span has been increased, infantile mortality rate has been decreased, new horizons have been opened. But on the other hand, frustrations, tensions, unhappiness, social and personal disorders leading to mental disorders, are increasing day by day. There is a world-wide concern regarding the search for a life-style which is more satisfying, more harmonious, more healthy and more integrating. The West is now looking to the East, more so to Indian way of life, to get a life style based upon values, beliefs and practices of Indian thinkers.
    Since the Vedic times, Indian thinkers have been busy in finding out techniques of controlling the mind, integrating personality, adjusting with the environment- social and physical and attainting self-knowledge, self- realisation and self-autonomy. The Atharv Veda describes the human personality on physical side as having three components: Vata, Pitta and Shleshma or Kaph. The treatment means the restoration of the equilibrium.
    Ancient Indian psychology had developed the theory which pin pointed the disorders and offered as many as sixteen major techniques for curing mental diseases. In Upanishads, we find psychological investigation through self-analysis and introspection. Yogins, who adopted these practices developed highly sophisticated ways and means of attaining mental control and mental autonomy in Raja Yoga, Hath Yoga, Matra Yoga, Bhakti Yoga, Jnana Yoga, Karma Yoga and Laya Yoga, etc. These led to the attainment of the real self. Thus, self-psychology developed since the time of Vedas. Mental health was attained through the balance of three Gunas- the Sattva, the Rajas, and the Tamas. Patanjali Yoga particularly recommended the cessation of Sanskaras of the Chitta to attain mental health. As Akhilanand puts it, ìThe five Sanskaras are to be conquered by resolving them into their causal state. By meditation their modifications are to be rejected.î According to Indian thinkers as long as man accepts hedonism and pursues pleasure as the primary objective of life, frustrations and tensions are inevitable. The central secret is therefore, to know that the various passions and feelings and emotions in the human life are not wrong in themselves, only they have to be carefully controlled and given a higher direction, until they attain the very highest condition of excellence.
     


     

  116. Ancient Indian Methods Of Governance With special reference to Shantiparva, Mahabharat

    Professor Lallan Prasad
    Dept. of Business Economics
    University of Delhi South Campus
    C-140, Sector 19
    Noida ñ 201301
    UP, India

    Email: lallan@vsnl.com



    The art of governance was well developed in ancient India. Indian civilisation was on its peak in Mahabharat period when people enjoyed a very high standard of living. Janpads were organized and administered in a planned way. Administrative unit consisted of one village, ten villages, one hundred villages with administrators for each unit. The line of communication was hierarchical, authorities from lower level reporting to the higher levels. Financial administration was decentralised to the extent of meeting local expenses from the area governed, but taxes were collected by the central administrators. The realisation of tax was on the principle of capacity to pay and the need of the state. The tax rates were kept at a level where tax payers would not feel exploited and revolt against the kingdom, except in times of emergency when heavy taxes could be imposed after informing people about the danger facing the state which necessitates such levy. Tax collectors were supposed to behave like bees collecting honey from flowers without harming them.

    A powerful monarchy ruled the country divided into kingdoms falling under it. The monarch and the kings had Mantriparishads to advice in matters of governance. There is a mention of the portfolios of eight ministers: Crown Prince, Minister of Home and Defence, Finance Minister, Minister of the Army, Minister of War and Peace, Minister of Ecclesiastical Affairs and the Prime Minister. The Ministers were supposed to have the knowledge of the Dharmshastras, proficiency in war and peace, intelligence, capacity to extract secrets from others etc. High birth and residence were other requisites. The kingdom had the assembly of Ganas in large numbers which provided the forum for discussion on political, social, economic, defence and other matters connected with the state. There is a mention of the Sabha of Andhak Vrisnis called on the occasion of the abduction of Subhadra. Voting was resorted to in such meeting.

    The Chief of the armed forces ñ Senapati was appointed by the king. He was supposed to have the qualification of minister and in addition military warfare. Age, experience and capacity to lead the forces and win their confidence were considered, in appointment, as it was in case of Bhishm Pitamah. Purohit, the spiritual head was also appointed by the king. He was supposed to be well versed in Vedas and its limbs: pure, truthful, religious hearted and high souled. He was advisor to the king in matters spiritual and religious.

    The rulers were required to be persons of high moral character, kind hearted, intelligent, vigilant and well trained in warfare. The king was compared with mother, father, preceptor, guarantor of safety of people and the state, the God Agni (fire), Kuber (God of wealth) and Yam (God of death). He was supposed to be industrious and not dependent upon destiny. He should promote agriculture, crafts, trade and commerce and other vocations by putting capable and efficient people to run them. Men of confidence should be posted by him in places like gold mines and treasury. Bhishma Pitamah has mentioned about thirty six qualities of the ruler which include self discipline, bravery, justice mindedness etc. Narad while enquiring about the welfare of Yudhishtir said that the king must have self control as without winning himself, he cannot win others. A king lacking personal virtues was bound to be defeated and displaced. It happened with emperor Dhritrashtra, who due to the lust of power, over looked the misdeeds and misbehaviour of his sons. Duryodhan who had many qualities, suffered from jealousy and hatred towards his cousins, even attempted to make Draupadi naked in open assembly, ultimately lost everything. Pandavs won, as the truth was on their side, and so Lord Krishna helped them to regain their kingdom and establish Dharmrajya. Yudhishtir, the embodiment of truth and virtues in life, replaced Dhritrashtra as the emperor.

    Justice was administered in the name of the king. The requisites of the Sabha (the judicial assembly), the sabhasads, the Dharma and Truth are beautifully summarised in Udyogparva in Mahabharat. The Sabha comprised of odd number of members who were experienced men of learning and were supposed to uphold Dharma. The decree of the court was considered the royal decree.

     

     
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  117. Param Shiva And Kashmir Shaivism

    Virendra Qazi
    2284, C/2, Vasant Kunj
    New Delhi - 110070
    India

       +(91-11)689-2972
    E-mail: virendraqazi@yahoo.co.in

    Kashmir Shaivism occupies a distinguished position among the various schools of religious creed and thought. This universal philosophy focuses on relation between God, Nature and Man, which overcomes all the barriers of diverse human-cultures. It can inspire us for both material and spiritual progress. The approach is from theory to practice. Indeed, it leads us to the real " Art of Living".
    The prime focus of Kashmir Shaivism is on the Ultimate Reality called Param Shiva. This basic point is to recognize this source from which emanates everything and into which merges everything. Param Shiva is the ultimate reality who is the nature of Bliss itself and all complete in Himself. He is beyond description, beyond all manifestation, beyond limitation of form, time and space. He is eternal, infinite, all pervading, all knowing and all powerful. In fact, this reality is ineffable and beyond all descriptions.
    Now, let us understand Kashmir Shaivism. It is a process of recognizing or discovery of individual soul as one with the Universal Being through correct knowledge of the "Descend" from Godhood to manhood. The next is "Ascend" or going back to Godhood. Lastly great stress is given to "Devotion" towards the Ultimate Reality called Param Shiva.
    This philosophy stresses positive acceptance of material world rather than the philosophy of escapism. Real joy can be gained as we live in this world and go about our work. Avoiding suppression and denial like great puritans, we should exercise moderation in living and turning away from the ambition of wealth, power and pleasures of senses. This will prepare us for the inward journey to realize God.

     

  118. Maya in Kashmir Shaivism

    Virendra Qazi
    2284, C/2, Vasant Kunj
    New Delhi - 110070
    India

       +(91-11)689-2972
    E-mail: virendraqazi@yahoo.co.in

    During full moonlit night, devotees of Swami Vivekanand were gazing at the resplendent sky from the yatch in the mid sea. Swamiji remarked, "If Godís creation, His Maya Shakti is so fantastic, can we ever surmise His glory and His greatness"! This message, indeed, should permeate all of us.
    To understand Maya as per Kashmir Shaivism first we have to seek the nature of Ultimate Reality called Parma Shiva, who manifests the total Bliss and Who is all complete in Himself. From Him emanates everything. He is beyond description, beyond all manifestation, beyond limitation of form, time and space.
    This manifested material world called Maya is part of the great process of universal manifestation or universal experience, i.e. from God hood to Maya Shakti which is the veiling or obscuring force of nature leading to various psycho - physical elements and finally the Panch Mahabhutas - five great gross elements: Earth, Water, Fire, Air and Ether.
    For centuries Indian philosophers have been debating whether this world is real or an illusion. Kashmir Shaivism maintains Maya is based neither on the imagination nor any finite being nor on any flux of mind. Maya is Siva-Mayi: Divine and perfectly real. The universe is not mithya. The universe is Siva-rupa and therefore real. It is a display of the glory of the Divine.
    Having recognized Maya as creation of God, we should accept the world in totality. No problem of society, state, nation and individual is to be ignored. A person cannot succeed in any aim of life if he shuts his eyes towards these problems. Besides, there should be greater understanding of others views based on sense of accommodation. This will develop correct perception and contribute to furthering of human understanding. Verily it can be called practical Shaivism.

     


     

     
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  119. Scientific Investigations On The Medicinal Properties Of Triphala, An Ayruvedic Rasayana Drug.

    Dr. Usha R. Palaniswamy

    School of Allied Health-Asian American Studies Institute
    U-2101, University of Connecticut.
    Storrs, CT 06269
    E-mail: palanisw@sp.uconn.edu

    (16 Oak Hill RD, Storrs, CT- 06268, Phone: 860-486-2901)

    Reports indicate a tremendous increase in the use of alternative medical practices around the world including the Indian Ayurvedic medicine, which almost always involve the use of herbal medicine. In Ayurvedic medicine, plant-based medicinal formulas of numerous combinations of herbs are used for treatment. One such formulation is Triphala, which is the most popular Ayurvedic herbal formula of India, prescribed for eye diseases, anemia, cough and fevers. Triphala is composed of three fruits, namely Amalaki, (Phyllanthus emblica; Euphorbiaceae), Haritaki, (Terminalia Chebula; Combretaceae), and Vibhitaki, Terminalia bellirica, Combretaceae). Although the use of these three herbs together in the formula Triphala is most popular, they are also used individually in Ayurveda for various ailments. Triphala has been recently identified in Western medicine as having anti-oxidant, anti-diabetic, anti-cancer and anti-mutagenic properties. The constituent herbs of Triphala have been analyzed for their chemical as well as functional properties by modern scientific methods. This paper describes each of these three botanical species, highlights their traditional and cultural uses, lists the attributed medicinal properties in Ayurvedic medicine, and critically examines the scientific investigations on the medicinal and rejuvenating properties reported from controlled laboratory and clinical studies. The mechanisms of action of these three herbs individually as well as in the combined formula will be discussed.
     

  120. Mahabharata In The View Of The Alankarikas

    Dr.C.S.Radhakrishnan
    Reader in Sanskrit
    Vivekananda College
    Chennai 600 004, INDIA



    That the Mahabharata is an encyclopedia of Hindu religion, philosophy and values is unquestionably true. It has been studied from many an angle, like the philosophical, social, cultural and even linguist perspective. The epic exerted a tremendous influence on later classical literature of many Indian languages, particularly Sanskrit. There is, however, a rare and unique aspect of the epic from the rhetorical point of view, which has not received the due attention of scholars.

    One of the requirements of a mahakavya is that its theme should be derived from the Itihasa, says Dandin, a renowned critic. In the four-fold classification of the heroes, illustrations are given from the Mahabharata, just as Bhima for Dhiroddhata(aggressive), Dushyanta for dakshina type and so on. Sage Bharataís Natyasastra, which is the earliest treatise extant on rhetoric, speaks of three varieties of Vira Rasa (the sentiment of valor) viz. Dana vira, Dharma vira and Yuddha vira. Much later, Jagannatha Pandita, the rhetorician known for his original thinking, adds one more to the above list, namely Daya vira. Significantly, he illustrates Dana vira and Dharma vira through verses respectively in praise of Karna and Yudhishtira, the two principal characters in the epic. He further points out that there can be more varieties of Vira like Satya vira (Eg.Dharmaputra), Panditya vira, Kshama vira (again Eg.Dharmaputra) and the like. It only reflects the statement in the Anusasana Parvan of the Mahabharata that there could be numerous varieties of Vira.

    The greatest recognition of the Mahabharata from the rhetoricianís point of view is in the Dhvanyaloka of Anandavardhana who established the school of Dhvani (Suggestion) in the field of Sanskrit poetics. He argued that the epic as a whole suggested the Santa Rasa (Sentiment of Tranquility) as the predominant sentiment. He quotes from the epic, not merely to prove the Santa Rasa but also to establish the truth that the very goal of the epic was to drive home the idea of the preponderance of Santa Rasa which is linked to the ultimate aim of human existence viz. Moksha, in the scheme of the four-fold goal of life namely Dharma, Artha, Kama and Moksha. His view finds support from another great rhetorician, Abhinavagupta in his works, the Abhinavabharati and Locana, which are the commentaries on Natyasastra and the Dhvanyaloka respectively.

    The accent on poem being oriented towards Dharma or Moksha attracted even great philosophers like the Advaita scholar Madhusudana Sarasvati, who put forth the theory that Bhakti is a separate Rasa. The purpose of Kavya, as enunciated by Mammata, another critic, is that, besides others, it should lead man to perfection. Aesthetics should never be at the cost of didacticism. It is on this aspect that many Alankarikas have drawn inspiration from the Mahabharata and have leaned heavily on it to substantiate their view. The present paper purports to throw more light on this new dimension of the great epic.

     

  121. The Contribution Of Indian Philosophy To Word Philosophy

    Dr. Chhaya Rai
    Department of Philosophy
    Rani Durgawati University
    Jabalpur

    1411, Napier Town
    Dr. Barat Road
    Jabalpur ñ 482001
    MP, India

    Email: rai_chhaya@yahoo.com



    India has contributed and is still contributing her share to the world philosophy and culture by way of her achievements in the field of Philosophy, Religion and Ethics. The contribution of Indian philosophy includes

    (1). The vast philosophical literature from Vedas to the works of recent Indian thinkers

    (2). its insistence on practical application of philosophy i.e. its conviction that philosophy must be lived in all spheres of life personal or private, social, national and international

    (3). Its idealistic globalism

    (4). its ëKarma Siddhantaí or the scientific interpretation of human actions, freedom and responsibility

    (5). its prescription to subordinate material pleasure and emotion satisfaction to moral and spiritual perfection

    (6). its recognition of the fundamental unity of mankind

    (7). its comprehensive value system i.e. its doctrine of purushartha chatushtaya

    (8). its social philosophy i.e. Varna Vyavastha

    (9). Its contribution in the fields of logic and linguistic analysis through mimansa, nyaya and navya nyaya (10). its spiritual humanism

    (11). its pacifist philosophy

    (12).its variety of metaphysical and epistemological theories

    (13) its analysis of human personality

    (14). description of the three paths of knowledge devotion and action

    (15). its synthetic, comprehensive and harmonious outlook.

    At this crucial period of crisis Indian philosophical approach may appear as savior by providing guidance to mankind for changing the ways of thinking and action.
     


     

  122. Characteristics of the Harappan Urabanism

    Ravi Rai
    Jabalpur, Sun Rise Compound
    JP Nagar, Jabalpur

    The Indus Civilization seems to appear fully developed from its earliest phase and had little in common with the people who lived in these areas in the preceding period. As such the civilization ideas came from outside, probably from Mesopatemia as there is a saying that ìideas have wingsî. The Indus Valley Civilization had remarkable unity in conception, that means if you were walking int the streets of Harrappan the houses , the temples, the granaries, the seals, sealing pots etc., and the streets themselves will be almost identical with those of mohanjodaro or any other Indus valley town of that period.
    In Harappan, Mohanjodaro and Kalibagan the citadel areas contained monumental structures . they were probably used for civic , administrative and religious purposes . Among those structures is the famous ë Great Bath î of Mohenjodaro , with a bed made water tight by the use of bitumen and a system of supplying and draining away water . This tank seems to have been used for ritual bathing . Similarly the remains of a templeand the residence of high officials have also been found in the area .
    The ruins speak that there were people who owned large houses and some of them bathed in an exclusive swimming pool . There werw others who lived in barrack like constructions , both at Harappa and Mohenjodaro . This is the indication that the society consist of rich and poor people
    In urban centers , and important of the population is engaged in non-food producing activities . These people perform administrative religious, trading and manufacturing functions in relation to a large number of villages and towns.
    The settlements within the fold of this civilization could show diversities . For example the Harappan of Gujrat ate rice while those of the Indus region preferred wheet and barley . However there was an underlying unity in their economy , ideology and institutional structure .



     

  123. Contemporary Science And Vedaís Param Brahman And Gitaís Brahman

    Dr. Vijay Shankar Rai
    DIRECTOR-ICIUK (Cosmos Institue of Ultimate Knowledge)'
    2236/1-Wright Town
    Prem Mandir Chowk
    Jabalpur, M.P.M82002.



    This is the age of science and mind. Hence every perception must stand good with contemporary scientific findings. Veda's Param Brahman and Bhagwad-Geeta's Brahman is called pure consciousness in Advait Vedant that is the eternal element but materialist scientists have the perception that matter is the eternal elements. Further they hold that consciousness is the by product of matter. Hence the contemporary generation faces the crucial problem that whether pure consciousness or matter is the eternal element.

    Consciousness and matter exist in this physical world The great scientists of the world, Albert Einstein, Stephen Hawking and Roger Penrose agreed on the point that after the Final Big crunch singularity every thing will destroy including space-time and matter, even no information of matter would remain. It is the scientific fact that entire matter will destroy Hence matter cannot be the eternal element and the source of the physical world. But many neuroscientists including R.W.Sperry have the perception that consciousness exists its own right and it is not by product of matter. Hence there are many scientific evidences for the existence of consciousness independently; consciousness exist in its owl right and it never end. Therefore consciousness always exists. It is eternal element. Hence pure consciousness or Veda's Param Brahman is eternal and Brahma is the source oft he physical world.

    With my astonishment Gita's philosophy goes further and it has explored how this physical universe comes out scientifically from Brahman. Hence Gita's philosophy is the best scientific philosophy of the world

     

  124. Contemporary Science and Vedasís Param Brahman

    Dr. Vijay Shankar Rai
    DirectorñICIUK
    2236/1-Wright Town
    Pram Mandir Chowk
    Jabalpur (M.P.) ñ 482002, INDIA



    This is the age of science and mind. Hence every perception must stand good with contemporary scientific findings. Veda's Param Brahman and Bhagwat Geeta's Brahman is called pure consciousness in Advait Vedant that is the eternal element but materialist scientists have the perception that matter is the eternal elements. Further they hold that consciousness is the by-product of matter. Hence the contemporary generation faces the crucial problem that whether pure consciousness or matter is the eternal element.

    Consciousness and matter exist in this physical world. The great scientists of the world, Albert Einstein, Stephen Hawking and Roger Penrose agreed on the point that after the final big crunch singularity every thing will destroy including space-time and matter, even no information of matter would remain. It is the scientific fact that entire matter will destroy. Hence matter can not be the eternal element and the source of the physical world. But many neuro scientists including R.W. Sperry have the perception that consciousness exists in its own right and it is not the by-product of matter. Hence there are many scientific evidences for the existence of consciousness independently. Hence consciousness exist in its own right and it never end. Therefore consciousness always exist. It is eternal element. Hence pure consciousness or Vedaís Param Brahman is eternal and Brahman is the source of the physical world.


     

  125. Kashmir Shaivism Verses Vedanta-A Synopsis

    Pyarey Lal Raina


    The focus of different systems of theistic philosophies is to explain or resolve the dichotomy between the subject and object, the knower and the known, the Cosmic Self and this self. The Vedic seers have explained the cosmic evolution in six related philosophies (darshanas) known as Samkhya,Yoga ,Nyaya,Vaisheshika,Purva-mimamsa andAdvaita-vedanta which are collectively referred as Vedanta
    Kashmir Shaivism, which has its roots in tantra and has a growth record almost parallel to Vedanta, advocates a highly monistic philosophy to explain cosmic evolution and our position in it. The philosophy was given final shape by a Kashmiri scholar-saint Abhinavgupta in eleventh century AD .Being later than Vedanta it explains some of the cosmic riddles in a more acceptable way than the Vedanta have done it.
    Kashmir Shaivism explains phenomenal existence as a play (leela) of Paramshiva -the Absolute pure infinite potent vibrant Consciousness through His five powers, three of which are common with Vedantic thought .These are-1-the creation, 2-the preservation 3-dissolution, the other two are (a) the power of Self oblivion (concealing or veiling the Real Self) and (b) the power of Self recognition (knowing the Real Self)
    The process of manifestation is explained through 36 elements (tattvas) as against 25 of Vedanta .Maya is a real element which brings concealment or veiling .Thus manifestation is not unreal, like a mirage, as visualised by Vedantaís but real. We are not able to see it like that is due to our limited knowledge (ignorance) brought about by maya.
    Moksha is as real a concern of a Shaivite as that of a Vedantin, but there is difference in approach. There is no sin in Shaivism, one has to get over ignorance and yoga is the means to do so. The methodology of yoga is different than the one adopted by Vedanta. It is known as Trika Yoga. In this system of yoga there are no conditions regarding its aspirants. It is open to all .One must have Gods Grace (anugraha) to get success.
     

  126. Ayurveda - Women Health

    Dr. Manju Rakesh
    323 Jagriti Enclave
    Delhi ñ 110092, India
    Email: rakeshm@DABUR.com



    Ayurveda is a holistic science but it considers nature and basic components whose imbalances result in illness. Problems of women have come for detailed study in Ayurveda.

    The paper starts with a brief introduction on Ayurveda, describing the role of VATA, PITA & KAPHA in evolution & development. It then outlines how the dynamic equilibrium of these three components form the foundation of all human endeavors. Further it analyses the concepts of prakriti (Natures design of an Individual), which can be ascertained by introspection & can accordingly help adoption of a fitting lifestyle.

    In particular, the paper describes three epochs of women's life & predominance of doshas in different stages. There is material on recommended diets & dietetic habit properties and on recommended regimes & their actions. Common ailments in women like leucorrohea, backaches, hot flushes, post menopausal syndromes, frigidity, infertility are analyzed and we report on their treatments in Ayurveda.


     

  127. The Hindu Vision as a Framework for Religious Pluralism in the 21st Century

    Dr. Varadaraja V. Raman
    Emeritus Professor: Rochester Institute of Technology

    Email: VVRSPS@ritvax.isc.rit.edu

    Among the many problems confronting our complex and interconnected world, one that has the potential for much acrimony and harm is lack of mutual appreciation and respect among the religious traditions that enrich the human family. In this context, we may recall some of the insights in the Hindu religious vision which can be very useful. This paper will examine some of these, and also discuss what some of the theoretical as well as practical obstacles to the adoption of Hindu religious tolerance are.


     

  128. Adi Sankara as a World Visionary

    T.R.Ramachandran
    E-mail: trr@md4.vsnl.net.in

    Teaching the world the path of knowledge and salvation by means of dharma or righteousness is what marks Adi Sankara as the Jagadguru, or world teacher par excellence. During his brief life span of 32 years, 12 centuries ago, Sankara gave a powerful expression to the concept of unity in diversity that rings a note of relevance in these times of factionalism and bigotry.
    The core teaching of Sankara, which is the distilled wisdom of the Vedas, is that the great creator of the Universe, the infinite cosmic consciousness, is ever in the heart of every single being, and that power can be manifest by the intensity of passion, by a purified mind. A finite man contains within him infinite possibilities. Through a disciplined process of self-enquiry and appealing to the grace of the all pervading consciousness that inter-connects all beings, every human can tap his highest potential.
    As philosopher Dr. S. Radhakrishnan, the former President of India put it, Sankara was not a dreaming idealist, but a practical visionary, a philosopher and at the same time a man of action, what we may call a social idealist on a grand scale.
    As a man of action, Sankara gave a practical and enduring basis to his teachings through various institutional reforms. The wise preceptor devised a method to classify the motley assembly of monks in the country at that time into ten denominations, to inspire them to devote their spiritual energies with a genuine missionary zeal. He set up four permanent seats of learning in four different parts of India--and as a visionary act of national integration, he installed four chosen successors belonging to different regions to be the first head of these seats. To this day, these have remained vibrant centres of spiritual learning.
    As a world visionary, Sankara advocated the necessity of a strict and advanced ethical life. Svadharma, or dispassionate doing of one's contextually appropriate action, is essential to achieving internal perfection.
    In essence, Sankara stood for respecting the divinity in every human being. By bringing out the divine inside the man, one can experience the beauty of the spirit and its universal compassion.
    Adi Sankara was a multi-faceted genius. Be it as a poet or philosopher, an organizer or teacher, an integrator or an interpreter, he stands unique as a world visionary.
     

  129. Uniqueness of Valmiki Ramayana

    T. Chandra Kaladhara Rao
    Department of Electrical and Computer Engineering
    University of Massachusetts Lowell
    Lowell, Massachusetts 01854

      (978) 934-3323
    E-mail: Tenneti_Rao@uml.edu

    Secular knowledge is in general sequential or proceeds from the old (previously known) to the new (not yet known). The same procedure can possibly be applied to the sacred knowledge. However, all Upanishads unequivocally declare that Brahman is anirvachaneeyam, or can not be defined as it is not an object to be known by the intellect, but the subject itself. In Brihadaranyaka Upanishad, sage Yaajnavalkya concludes his discussion with his wife Maithreyi by the verse ìAyamaatma srothavyo, manthavyo, nidhidhyaasitavyo, Maithreyiî. This Atma is to be heard, cogitated and finally meditated upon, O Maithreyi. The fact that it can not be defined did not prevent great people who were both poets as well as sages or brahmajnanees like Valmiki and Vedavyasa to use their unparalleled talents to present various pointers in that direction. Sincere and steadfast seekers in the pursuit of Reality will immensely benefit from these pointers or indicative definitions if we can call them like that. Adikavi Valmiki was probably the first one to have possessed this method of presenting a verse with both an external or literary meaning which fits in or blends with the story part of the epic and an internal or implied meaning that directs the minds of seekers towards the Parabrahma Tatthwa aspect. The way he named the characters in Ramayana, the way he described the two cities Ayodhya and Lanka, the conversational style of Hanuman and sentences uttered by Ravana are all indicative of this talent. Ample examples will be given to illustrate those verses with deep significant and thought-provoking ideas about the Paramatma Tatthwa.

     

  130. Hinduism and Vedanta within the context of ancient Greek civilization and the Abrahamic relgions.

    Dr. Gopala Rao
    Formerly Professor of Medical Physics
    John Hopkins University

    Email: marygopala@yahoo.com

    The main focus of my presentation will be to highlight the similarities and the points of departure between Vedic and Hindu ideas, ancient Greek and Hellenistic ideas and the ideas behind the Abrahamic religions with regard to gods, godesses and the Ultimate Reality . Another topic I will discuss is the age of the universe and associated time scales as per ancient yuga type cosmology and modern cosmology. I will also touch on some dichotomies with regard to the timing of the events described in the Ramayana. Finally I will present a two dimensional model of evolution that recognizes Darwinian evolution while at the same time emphasising the role that God ( the Ultimate Reality ) plays in a two dimensional scenario. The model is consistent with the Vedic view of creation, sustenance and eventual decay.

     

  131. Well-meaning but flawed: Gandhiís interpretation of the Bhagavad Gita

    Dr. Ramesh N. Rao
    Associate Professor, Communication
    Truman State University
    Kirksville, MO 63501

    From scholarly translations to popular presentations, and from esoteric interpretations to psychological analyses, the Gita has attracted lofty praise as well as invidious criticism. It has evoked from its commentators flights of bhakti and devotion as well as agnostic and cynical speculation. Gandhi believed that the Gita was not a historical work but that under the guise of describing warfare it explored and explained the struggle that each person wages within himself about what is right and wrong. Gandhi was a proponent of non-violence. He says of the Mahabharata and the Gita: ìThe author of the Mahabharata has not established the necessity of physical warfare; on the contrary he has proved its futility. He has made the victors shed tears of sorrow and repentance, and has left them nothing but a legacy of miseriesî. But Gandhiís interpretation of the Gita is partial, as he struggled to weave a coherent political action philosophy for a religiously disparate Indian subcontinent.
    In this paper, the author analyzes Gandhiís reading of the Gita in the context of a colonial nation with a majority Hindu population seeking to emerge as an independent homeland for Hindus, Muslims, and others, and how the message of the Gita got garbled in the process.
     

  132. Dharmaputra, Apaddharma and the Sadjagita

    Professor T. S. Rukmani
    Department of Religion
    Concordia University
    1455 de Maisoneuve West
    Montreal, Canada H3G 1M8

    Email: rukmani@alcor.concordia.ca



    This paper discusses the rationale behind having a section called the Apaddharma in between the Rajadharma and Moksadharma sections of the Santiparvan of the Mahabharata. Vyasa is primarily concerned with the supremacy of dharma and laments towards the end of the work (Swargarohanaparvan. 5. 62) as to why humana do not appreciate the fact that both artha and kama are rooted in dharma. In many different ways this lesson is driven home throughout the entire MBH. But the Santiparvan comes after the war is over and the memory of some of the 'not-so-dharmic' acts of important players during the war, including Dharmaputra, cannot be erased so soon. Thus Vyasa has the task of retrieving the character of Dharmaputra in this section. Though not said in so many words, the narratives are designed to set the mind of Dharmaputra at rest. The Sadjagita coming soon after the advice given by Bhisma to Dharmaputra, also helps us to gauge the state of mind of Dharmaputra. It is an unique Gita, not only because of its location in the Apaddharma section, but also because there are six participants in it including the wise Vidura.


     

  133. Dynamics of Being and Becoming in Hindu Thought

    Professor T. S. Rukmani
    Department of Religion
    Concordia University
    1455 de Maisoneuve West
    Montreal, Canada H3G 1M8
    Email: rukmani@alcor.concordia.ca

    Every civilization develops some ëunití ideas that get entrenched in its culture and which continue to shape its different periods of growth. Hindu Thought, very early in its development, discovered the tension that existed between the two values of ëgetting lost in the worldí called samsara, and rising above ësamsaraí in order to realize the truth of oneís ëBeingí. If the first can be called ëbecomingí, the other will be denoted by ëbeingí. Many other wors that denote this polarity are ëpravrttií and ënivettií, ëdharmaí and ëmokshaí, ëgrasthaí and ësannyasaí, etc.

    In this presentation, I try to trace these two ideas of ëBeing and ëBecomingí from Rgvedic times upto the time of Adi Sankaracharya, i.e., eighth century of the Common Era. Sankaracharyaís period can be considered, in many ways, an important watershed when the contours of ëpravrittií (becoming) and ënivrittií (being) became sharpened and defined, once and for all, in Hindu Thought and Religion.
     

  134. Consciousness examined in the light of the Six Astika Systems

    Professor T. S. Rukmani
    Department of Religion
    Concordia University
    1455 de Maisoneuve West
    Montreal, Canada H3G 1M8
    Email: rukmani@alcor.concordia.ca

    The Astika Systems of Hindu Thought all subscribe to the notion of the eternal nature of atman. Some ascribe 'knowledge' (jnana) as an extrinsic quality to atman while others ascribe 'jnana' as an intrinsic property to it. This paper tries to examine the dynamics of 'knowing atman' and 'knowing knowledge' in these different settings and also looks at the manner in which their different theories of consciousness impacts on the final attainment of moksa (liberation) as the highest value in these schools.
     

     
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  135. What If We Took Indian Psychology Seriously?

    Dr. Don Salmon
    455 Quail Ridge Road
    Salem, SC 29676
    USA

    E-mail: virtreal@jps.net

    During the past 40 years, there has been much effort among psychologists, neuroscientists and other researchers to explore the relationship between Indian psychology and contemporary scientific psychology. A wide variety of research methods have been employed to do justice to the complexity of Indian psychological thought. Despite this attempt to honor its potential contributions, the result has often been a distortion of the Indian viewpoint because its basis is quite different from that of modern science - namely, a recognition of Infinite and Eternal Being and Consciousness as the foundation of the universe, as opposed to unconscious, non-living matter or energy. Because of different underlying assumptions, the findings of Indian psychology have generally been filtered through a materialistic viewpoint - often unwittingly, because of unconscious resistance to a non-materialistic view. In order to Atake Indian psychology seriously, it is suggested here that a different approach be taken - not instead of but in addition to the usual one. What would happen if there were some scientists who were willing to provisionally accept the Indian viewpoint - Being and Consciousness as foundational - and look at scientific psychology from this stance?

     

  136. The Sacredness of Tree in Mahabharata.

    Dr. Mrs .K. Sankarnarayan
    Director
    K.J. Somaiya Centre For Buddhist Studies
    Mumbai, India.

     Email: buddhist@vsnl.net



    "The Tree of Existence" is a favourite simile in Indian Literature. Living in forests in close communion with nature, early man every where experienced not only love, but also reverence for trees. The trees were not only the mundane friends of a man, but his spiritual support as well, being the abode of his gods. This is specially revealed in all the subsequent developments of that culture. We find each culture selecting, in the early stages of its development, one or more trees as the special focus of its reverence. Special mention should be made of the sacred trees namely 'Asvattha ' or ficus religiosa, and the 'Vata'or ficus Indica. the former is also called 'pippala', which has played the role of Buddha's Enlightenment,and the latter 'nyagrodha', or banyan which has been used to describe the concept of Cosmic seed in Chandoghyopanisad.

    The Mahabharata relates the story of Markandeya seeing in the form of an infant on the branch of an avyaya or imperishable nygrodha tree at the time of the disolution of the universe. In other context Mahabharata contains apicturesque description of the tree of existence in the light of the theory of cosmic evolution. The tree of existence thus relates to both the evolution and dissolution of cosmic order. With the development of Indian philosophical thought and the elevation of causality principle to the cosmic dimension, the popular idea of sacredness of trees due to their being the abode of gods received a philosophical orientation. If the words of the Genesis were philosophically formulated, it would read as - 'In the beginning was the divine seed, and the seed became the tree of existence. Thus the sacred nyagrodha and asvattha are associated with concept of Enlightenment (bodhi0 and cosmic order. This paper is an attempt to throw light on 'The sacred tree of Existence / Reality'.
     

     

  137. The Hindu Hygieia and Panakeia and the Mahamrtyunjaya Mantra

    Dr. Samarendra Saraf
    Former Professor of Anthropology

    Saraf Kutir
    Laxmipura
    Saugor 470 002
     MP, INDIA

    Email: shantisam6@hotmail.com



    As the academic sophistication has started subscribing to a holistic-organic-systemic-ecologic view, it behoves that the tradition of our time-honoured therapeutic science of Ayurveda (that is embedded in a richer tradition of ancient metaphysical thinking) needs to be situated in the present-day scientific perspective with a view to ushering in a fruitful communion, as it were, between the traditions of reason and intuition and striking a concordance between the polar opposite but mutually complementary methodological tenets of what Ackerknecht has called the objectively effective factors and the subjectively effective factors.

    An in-depth probe, afresh and anew, into the semantic, the dialectic, the dynamic and the polemic of the Mahamrtyunjaya Mantra but leads to an inevitably conclusion --- howsoever exotic and incredible, perhaps fantastic and far-fetched, also equally challenging and provocative as well as wild and bizarre it may appear or sound --- presented in a twofold formulation, thus:

    a. this mystic formula of the holiest of the Hindu scriptures of yore is the most secular of all mystic incantations;

    b. it is the most positivistic conceptualization, being in consonance with the modern scientific knowledge.

    The overall trend of our present-day scientific temper is steadily tending towards bidding a fair adieu to the Cartesian mechanistic conception while it is subscribing in the same breath to a holistic conception that seeks to establish a concordance between physics and metaphysics, between science and theology/philosophy, under the steadily emerging recognition that rational thinking and intuitive knowledge can go cheek by jowl with each other. This comes closer to the truism of the positive science of health that an individual is not merely a body or a machine but also a mind or psyche enveloped by a manifold membrane of environment, not a mere res extensa but also a res cogitans at the same time, not merely mrnmaya (physical) but also cinmaya (conscious), not merely a gross 'E'-World but also a subtle 'I'-World. That man's psychic dimension exerts a far greater and more decisive influence on his physical extension is a truism borne by such Hindu scriptural dictum as mana eva manusyanam karanam bandhamoksayoh.

    Such changing milieu proceeds from the matrix of the fast-growing awareness grounded in the basic assumption that "there can be intuitive knowledge as valid, reliable and efficacious as the empirical knowledge". A metaphysical entity /category of prime and pivotal importance throughout the Hindu thought, irrespective of its diverse philosophical predilections / provenance, the mind plays a rather key role in regard to both hygieia and panakeia too.

    The paper, discusses the role of the Mahamrtyunjaya-Mantra sought to be reasoned out in the light of the logistics of the holistic, organic, systemic and ecologic world view which the prestigious science of Ayurveda had long

    The proposed talk, thus, intends to highlight the symbolism, the polemic, the dialectic and dynamic of the Mahamrtyunjaya-Mantra as an aid to the Ayurvedic therapeutics while examining its place in the Vedico-Tantric praxis where it legitimately belongs and treating Ayurveda as one of the most prestigious sciences of health and healing that the world has ever known.


     

  138. Voc Yoga - The Secret Vedic Yoga Traditions Of South India

    Dr. B.V.Venkata Krishna Sastry
    627, I-ëBí Main Road
    Yediyur, 7th Block West
    Jayanagar, Banglore 560082, India

    Email:mailto:%20israbvk@yahoo.com



    Many Indian Yoga techniques are generally interpreted and traced for their roots to the Himalayan Mountains and the deep forests suitable for a life style of isolated meditation, away from the social life. It is little known that the customs , religious practices and the traditions of the south Indian plain lands , have got a number of yoga techniques, embedded in their life style . These yoga techniques aim at achieving the same goal as per the yoga techniques originating from the mountains and the forests - namely the control over the activities of the mind (- chitta vrutti nirodha) ; but in a way suitable for the life styles of the plain lands , cozy climates and the vocations of the society . Such yoga techniques , are more suited for the current day dynamic social conditions for the achieving of the prime object of Emotional Culturing and Control of the mind , leading to the refinement of the personality. Such refinement in the personality would be recognisable in the social life of the individual by practical tangible manifestations in the form of refined speech, cultured behaviour and the ethical value systems followed in the living. One such south Indian secret yoga technique is VOC-YOGA . This is traced to a Rigvedic reference , indicated in the commentary on the sanskrit grammar , by the sage Patanjali ( circa 150 B.C). In this technique, the skilled use of appropriate words in the speech is recommended , in order to obtain the desired results in this world and the other world. The techniques of Voc-yoga differs from the mantra yoga , japa yoga and transcendental meditation techniques , in the fact that there is no deity nor meditation of comparable nature involved here. Voc-yoga is a technique , not limited to any cast or creed limitation .It recommends the use of the pure natural vedic sounds and refined words in speech , for culturing the emotions and refining the personality . The paper makes an effort in tracing the origin and the form of this VOC YOGA techniques and how it can be adopted for todayís needs
     

     

  139. Allegorical Interpretation of Mahabharat as Science of the Soul

    Yogi Satyam
    Prayag Kriyayoga Research Institute
    New Jhunsi, Allahabad, India

    Literature is the index of growth of a nation. India has preserved in her literature her highly evolved civilization dating back to about 12000 years back. Among others, Mahabharat stands out as a hoary epic containing 100,000 couplets and is the longest poem in world literature. It celebrates glory of Infinity (singularity and diversity of God) and recounts unparallel historical events of descendants of king Bharat, Pandavas and Kauravas. Bramharshi Vedavyasa, a God illumined incarnation revealed glory of God as Mahaabhaarat, which is known as pancham (5th) Veda.
    In this presentation, Mahabhaarat will be explained allegorically as science of the soul, or the science of immortality, for soul is immortal. To understand Mahaabhaarat, one may split the word into its constituents, mahaa, bhaa and rat; mahaa means greatest (highest) , bhaa means knowledge and rat means being with it completely. Greatest knowledge is knowledge of immortality. Therefore Mahaabhaarat means living with knowledge of immortality i.e. realizing oneís immortal nature. Mahaabhaarat is a complete text book of spiritual science which is revealed to anyone who can understand and practice Kriyayoga principles faithfully. According to Paatanjaliís yogsutra, Tapah Swadhyaya Ishwarpranidhanani Kriyayogah (2-1), i.e., Kriyayoga is an even-minded self-study to establish self in the Supreme Truth or the Ishwar.
    Understanding and practice of Kriyayoga principles brings realization that diversity is illusionary manifestation of Singularity. Singularity means advait nature of God. Parambrahma (God), is everlasting, complete, without beginning or end and is one, indivisible Being. In Mahaabhaarat creation ëEkohambahushyamí is explained very clearly by showing historical examples of descending Dwaper Yuga (3001 B.C.). It was the period of Lord Krishna and His cousins, Kauravas and Pandavas. Understanding all characters of Mahabharat, starting from King Shantanu up to Kauravas and Pandavas one can find out how omnipresent God (singularity) is manifesting Himself into many (diversity) representing the whole cosmos.


     

  140. On The True Meaning Of Ahimsa Paramodharmah

    Yogi Satyam
    Prayag Kriyayoga Research Institute
    New Jhunsi, Allahabad, India

    Ahimsa, as is well known, literally means the absence of ëhinsaí or violence. Thus Ahimsa Paramodharmah means the absence of violence is the greatest (infinity) dharma. Dharma word is derived from Sanskrit word -'dhri', which means to hold. Thus holding eternity is Paramodharmah. Holding infinity permanently (eternity) means consciously experiencing omnipresent God and staying in this condition is called living with Ahimsa.
    Practicing Ahimsa means practicing presence of God and for it we select our body and learn scientific concentration on each part to seek God , for God is omnipresent. Kriyayoga is the technique of seeking God within and without. It is clear that practicing Kriyayoga leads to truly following the path of Ahimsa (nonviolence ) .
    In this paper we explain the spiritual aspects of Ahimsa. Living with Ahimsa is creating an atmosphere of perfect love where there is no chance of any fight between cells of body and bacteria, virus, and there is no space for any sickness in body and mind. Living with Ahimsa is living the Truth. Truth is immortal, bliss, ever new joy. Thus living with Ahimsa is realization of one's immortal nature, which is the ultimate aim of all persons on this earth. To put it in simple way, nonviolence is passive resistance to evil by love, spiritual power, and intuitive reasoning, without use of physical force.
     

  141. The Quest For Transcendence

    Rajeev Saxena
    E-7/729, Arera Colony
    Bhopal, MP, India

    Acceptance is one part of life and other may be deal with the aspects of life which constitute the quest for transcendence . These two are the levels of experience which emphasize the differences . in India the patterns of life in the order of Sansara do not lead on to salvation nor do the patterns of life in the quest for moksha . interfere with the natural ordering of things within this world .
    The tradition establishes the context of the quest for ëtranscendence í , which is an interpretation of the level of experience which provides direction for the quest beyond . The sages make their interpretation in the light of their vision of the ë Beyond í, but the materials for their interpretation are gathered from their won experience of acceptance .
    The question raised on the level of the quest for transcendence are roughly paralled to those asked on the level of the acceptance of this world Sansar in India, the question about the context in which the experience of ë transcendence í takes place , involves a discussion of the concept of Veda , and then the subjective sources of the quest and involves a discussion of the concept of Atman (Self ) .

     

  142. Indian Religion In The West
     

    Vinay Saxena
    1, Namak Kothi
    North Civil Lines
    Jabalpur, MP, India

    In most part of the West, Indian religion is wrongly accepted. The mass media have associated the whole of the hippie movement with India. They associated with drugs, sexual freedom, and unwashed bodies and making vigorous protests. But the hippie of the mass media and the Indian who would feel a need to defend his tradition are hardly representative of either side of encounter. Anyway ñ the western interest in Indian religion is in the nature of salvation. In some ways this issue has been raised more clearly in the word dharma. Dharma means the duties of human beings towards the other human beings and nature. All the Hindu culture is moving around this Dharma . The Indian religion believes in benevolence. All their thinking to do some good for others. This is Indian doctrine of religions. Western religions are not so deeply rooted. Though there is a very little difference in welfare of mankind. East or West no religion wants destruction. All preach the welfare of mankind not only in this world but beyond of it .

     

  143. Teaching Hinduism: The Authenticity of Representations in a Pluralistic World

    Dr. Joseph Schaller
    Department of Religious Studies
    Nazareth College
    4245 East Avenue, Rochester
    NY 14618-3790

      585 389-2764
    FAX: 585 586-2452
    E-mail: jrschall@naz.edu


    The title of our panel is ìHinduism, Pluralism, and Interfaith Dialogue.î The notion of dialogue in this context presumes that the parties involved speak from a faith tradition in which they are already well versed. In my paper I want to return to one origin of this dialogue, namely, the teaching of Hinduism to undergraduate students in a small, largely homogenous liberal arts college. While perhaps a novel approach relative to that of my co-panelists, I believe it is heuristically valuable. For the large majority of these students their direct exposure to at least the academic study of Asian Religions begins and ends with what we cover in my introductory survey course presently entitled Exploring Religions East. Pedagogically, I structure the course in a manner that engages both the other themes of this panel, as well as the larger objective of this conference, i.e. to explore Indiaís contributions to world culture.

    My paper is divided into three sections. In the first, I situate myself by briefly describing how I came to teach the religions of others, as well as the demographics of my Collegeís student body. In the second, I consider the pedagogic strategies and methodology employed for the unit on Hinduism in the aforementioned course. In the third, I offer up some reflections on an emerging and unfortunately, at times increasingly adversarial debate which I will label the ìauthenticity of representation/s in South Asian culture and religion.î
     

     

  144. Consciousness And The Unified Field Of Physics: An Historical Perspective

    David Scharf
    Maharishi Vedic Vibration Technology for North America

    The dis-integrated conception of the subject/object relationship embodied in Cartesian dualism led inexorably to the intractable ìproblem of perception.î This traditional epistemological chestnut is nicely resolved on the basis of Maharishiís Vedic conception of the transcendental integration of subject and object. Holistic epistemological insight-in addition to resolving problems in the theory of knowledge-has also been intimately involved in recent and contemporary progress in the scientific understanding of objective reality. Advances in modern physics-from Ernst Machís trenchant challenges to the Newtonian
    paradigm to Einsteinís relativity theory to Niels Bohrís quantum physics to the discovery of the unified
    field-have been steps of progress based on glimpsing the unified and self-referral wholeness underlying
    subjective and objective reality. Maharishiís principle of the identity of self-referral consciousness and the unified field of physics is the fulfillment of this progressive trend in scientific thought. It is hoped that this validation of Maharishiís Vedic Science, from the perspective of the history and philosophy of science, will provide a useful intellectual foundation for understanding in principle how Maharishiís Vedic Consciousness-based technologies provide solutions inadequately accounted for within the classical paradigm.

     

  145. Teachings Of Ayurveda For Daily Life

    Anusha Sehgal
    Ayurveda College Coimbatore
    RVS campus, Trich Rd. Sulur
    Coimbatore
    Tamil Nadu, India
    E-mail: advaita_01701@yahoo.com

    Before modernization of our daily routine, people lived a simple but healthy life. There are many mechanisms out there to make our lives more comfortable, but they encourage us to lead unhealthy lives. This is the main reason for the abundance of diseased people. If we continued to live the lives our ancestors did, we may have a longer life span as once they did.
    I would like to integrate the pattern of our ancestorís daily life into our every day busy routine. Simple things such as timings for meals and light exercise have a great impact on the quality of our work. This paper will explain the enormous effects that our daily activities have on our health. It also suggests the procedures recommended by Ayurveda to improve our health and ultimately increase our life span.
     

  146. India Reflected/India RefractedIn The Works Of Four Western Artists

    Betty Seid

    Researcher and Exhibition Coordinator,
    epartment of Asian Art
    The Art Institute of Chicago
    111 South Michigan Avenue, Chicago, Il 60603,

    Email: bseid@artic.edu
    312 857-7644
    Fax:   312 443-92



    Several late-twentieth century Western artists have indulged a fascination with the exotic Eastern "other," particularly India. They have used the distance of what they perceive as India's ancient timelessness as a vantage point for viewing their own evolving present, modifying (as is their artistic wont) to suit their expressive needs. The resulting works of art have been considered post-colonial pandering by some, and, by others, syncretisms that evolve naturally from the overlay of cultural experience. The diversity of response by the following four artists should demonstrate that sources of inspiration are not bound by geography. The muse that is India offers much to the richness of art in a global age.

    Francesco Clemente is the most celebrated of them. With each annual sojourn in India, he continues to nourish his ongoing personal narrative by integrating attributes of deities, yoga postures, along with well-chosen fragments of Hindu mythology and Indian culture unto his now-familiar (almost iconic) self portraits. Luigi Ontani, an older member of Italy's Arte Povera group, from which Clemente also emerged, layers the myths of India onto his own persona for vivid tableaux vivants. Eric Fischl, briefly abandoned his exposures of suburban dysfunction, and responded with unabashed awe to the foreignness of India in the series of paintings that he produced after his first visit. Wolfgang Laib has responded to the structure or Hindu ritual space with his minimalist installations. He demonstrates a sympathetic understanding of the materials and forms intrinsic in Hindu worship, refined to their most basic essence.

     

  147. Consciousness and the Origin of the Universe

    Dr. Sukalyan Sengupta

    University of Massachusetts Dartmouth
    North Dartmouth, MA 02747

    E-mail: ssengupta@umassd.edu

    Unraveling the mystery behind the creation of the universe has been a passion of mankind for many millennia. Modern cosmology posits that almost 14 billion years ago there was a "big bang singularity" when the universe had zero size and was infinitely hot. This singularity caused an explosion, resulting in expansion of the universe and concomitant cooling. This expansion also created the elementary particles that form the basis of the universe (and life) today. However, the question, "What was this universe before evolution?" remains unanswered. The same question has been asked many times in the Vedas and the Upanishads. The fundamental difference in approach (between modern cosmology and Vedic inquiry) is that modern science defines the primordial matter as purely physical background "stuff" whereas Vedanta clearly states that in the beginning everything was pure consciousness, existing without vibration, anid avatam, as described wonderfully in the famous Hymn of Creation, the Nasadiya Suktam of the Rig Veda [X, 129.1]. Out of this consciousness the universe is manifested physically, with various layers of the subtle, less subtle, and finally into the concrete molecular world of today. According to Swami Vivekananda, the correct term for creation should be "projection from the latent to the manifest form". Thus, the role of consciousness is paramount in Vedic knowledge systems. The scriptures also state that creation, its perpetuation and dissolution is a cyclical process that even the universe has to follow. The role of prakriti, maya, kalpa, etc. will be elaborated in this discussion.

     

  148. Nonviolence and Self in Indian Thought

    Dr. Ramon Sewnath
    Department of Philosophy, Southern Connecticut State University
    P.O.Box 3400, New Haven, CT 06515

          203-389-6802
    E-mail: rrsewnath@hotmail.com

    It is well-known that the concept of ahimsa is essential to Hindu, Jain and Buddhist thought. In addition, it should be noted that the doctrine of ahimsa has made a significant impact on Gandhiís social and political
    thought, and one can also argue that it has played a crucial role in (re-)shaping our attitudes towards self, other, and reality.
    In this paper I will briefly discuss the concept of ahimsa in Indian thought. However, my primary goal is to explore in what sense this concept is essential to understanding self, other, and reality, particularly, from the Vedantic perspective. What is the ìproperî relationship between self and other, self and reality? Are self and other distinct categories or is the other an extension of self? Discussion of these questions will necessarily involve discussion of several related issues, such as the problems of (self-) identity and alienation. Finally, I will explore some of the implications of this particular perspective for our understanding of nonviolence and self.

     

  149. The Bhagavad Gita: A Guide that illumines the necessity and problems of holding on to Spirituality

    Dr. C. S. Shah
    35 Nutan colony
    Aurangabad 431001,India
    E-mail: drcssha_agd@sancharnet.in

    One broad generalization is applicable to all of us in our life: The genetic material we inherit compels us to seek more and more physical comforts and sensual pleasures. This is because of the selfishness inherent in our genes. With the progress in social ethics, some degree of unselfishness comes to surface as an evolutionary necessity and in course of time one appears to have become somewhat considerate towards one's family, clan, province, and country. Because of such 'apparent unselfishness' we at times fail to see through the deceptive nature of our 'selfish genes'. Hence Arjuna relents: "O Krishna, How shall I fight Bhishma and Drona with arrows on the battlefield? They are both objects of reverence." (The Gita, II: 4)
    Our mind plays the most crucial role in preventing us to give up selfishness. It offers excuses and explanations that appeal to us and, thereby, prevent us from realizing our true divine nature. On one hand, a human being is capable of realizing his individual identity with the universal, and on the other, the genes are so structured that they try to prevent us from realizing our universal dimension. Therefore, Lord Krishna says: Arjuna, you are not a body-mind entity, but you are indeed Eternal Atman. "The soul is never born nor dies; nor does it exist on coming into being. For it is unborn, eternal, everlasting, and primeval; even though the body is slain, the soul is not." (The Gita, II: 20)
    The stress we see and encounter around us and in our lives is because of these two forces acting against each other. In the long run, however, Truth must prevail; and willingly or unwillingly, therefore, a human being has to break the selfish bonds that obstruct his path to experience universal solidarity. This is what spirituality essentially means: to break free from all the compulsions, pulls, and demands of body-mind complex. Lord Krishna in the Gita defines spirituality as a conscious attempt in this direction. "He, who gives up all desires and moves free from attachment, egoism, and thirst for sense enjoyment, attains peace (Bliss of Atman)." (The Gita, II: 71)
    For this we have to train and control our mind, to detach it from transitory and never-fulfilling pleasures of senses. "One should lift oneself up by one's own efforts and should not degrade oneself; for one's own self is one's friend, and one's own self is one's enemy." "It is the friend of that soul by whom the lower self - the mind, the senses, and the body - has been conquered; on the other hand, the very self of him, who has not conquered his lower self, behaves inimically like one's own enemy." (The Gita, VI: 5 and 6).
    Such an advice comes from time to time from prophets of spiritual harmony and knowledge. These saints do not come to earth as frequently as one might desire, but when they come a huge spiritual wave rises and leaves behind a vast treasure of spiritual knowledge for the benefit of the spiritual aspirants for centuries to come. In the glitter of such spiritual treasure, many an aspirant takes to self-realization as the goal in life. With passage of time, however, as it is natural, the treasure gets buried under the debris of arguments and the tricks played by the mind (selfish genes) and once again the usual selfishness tries to establish itself in the society. The cycle continues. The Gita is that perennial source of spiritual treasure, which a wise man should try to tap even under the thickest darkness of hopelessness. One is sure to see through the veil of deception and go beyond the pleasures of senses, and thus attain Freedom.

     

  150. Coronary Artery Disease - Ayurvedic Approach

    Dr. Akhilesh Sharma, BAMS, N.D., Ph.D.
    328, Ram Nagar
    P.O. Krishan Nagar
    Delhi 110051

    E-mail: akhilesh@ndb.vsnl.net.in

    Coronary Artery Diseases (CAD) are one of the most important problems the world over. There are so many newer methods of treatment and prophylactic measures coming in vogue day by day. Most of them are from western countries. India has a very old and unique culture and it has provided a great heritage for humanity. Ayurveda, the Indian system of medicine is one among them. Much useful information can be collected from this and the same be applied usefully.
    The knowledge about heart diseases is one of the less understood subjects. The one reason for this may be that this is available only in scattered way. However, Ayurvedic authors have described many things about risk factors as described in modern medicine and they have been treated accordingly. The important causes of heart diseases described in Charaksamhita and Susrutasamhita are similar to the risk factors for CAD which are acknowledged today. The paper discusses Ayurvedic system in the light of modern allopathic researches and treatments. Various risk factors and methods to minimize them are also reported.

     

  151. Draupadi And Pandavas - An Allegory

    Dharmbir Rai Sharma
    11558 Joslyn Ct.
    St. Louis, MO 63138

         (314) 867-0803
    Email: draistl@juno.com

    Mahabharat is in essence an exhaustive treatise on Vedanta philosophy in the form of delicately
    interwoven stories. The philosophical implications of the stories are deep and subtle. The life of
    Pandavas is the base on which the epic is built up. The symbolism behind their lives relating the
    narrative and the underlying philosophy is probably the most beautiful aspect of Vyas' genius. One
    of the most intriguing characters, at least from the point of view of society's norms and attitudes, is
    Draupadi with five husbands. Most of us accept the story unquestionably but what about those who
    would question the literal truth of it (especially from the younger generation in immigrant Hindu
    families)?
    This paper presents the philosophical aspect of the story for those questioning minds. In this
    case Draupadi is a symbolic figure and the five Pandavas are different aspects of a single personality.
    Pandavas were not born through the natural biological process of birth. Their births and deaths as well
    as their relationship with Draupadi depict the events in the span of human life.

     

  152. Human Rights In Vedas

    Dr. Ganesh Dutt Sharma
    10/98, Sector - 3
    Rajinder Nagar
    Sahibabad, U.P. India

      4631153, 4634946

    Human right are the subject of major concern of any evolved nation today. We find a good account of these in Vedas. The right to security, health care, essential needs, equality of opportunity, and justice, and right to education are the cardinal concerns of the Vedic seers.
    In this paper, we bring out evidence from Rigveda, Yajurveda and Atharvaveda and other primary sources how very effectively these were stipulated and articulated there.

     

  153. Ancient Gurukula Pedagogy - Examining the Place of the Six Darshana-s

    Dr. Shambhu Shastry
    Franklin, MA.
    : 508-520-3975.

    Vedic thought forms the basis of present day Hinduism. Teaching its six darshana-s was common in ancient India's gurukula-s and schools, be they Vedic, Bauddha, or Jaina. With happiness (and Happiness or Moksha) as the self evident human life pursuit, the ancient sages modelled a pedagogy to reach or experience bliss and real happiness in everyone's mundane life as well. I propose that the six darshana-s were the result and eventually means of this pedagogy.
    We look at the six darshana-s in the order of sAKhya, yOga, nyAya, vaishEshika, pUrva mImAmsa, and uttara mImAmsa as the six successive steps, not as various or divergent schools, in ancient Gurukula pedagogy. Typically, they were all taught in the same gurukula school. Ancient sages surmised from the Veda-s that "That One Indivisible Indescribable Divinity ever exists in everyone and everything everywhere; Its nature is immutable, omniscient, and bliss (sat-chit-Ananda); experiencing It is the real lasting happiness and is the purpose of our lives". Thus r`Si Kapila's sAKhya of learning about this material world and universe (prakr`ti) fully occupied by Divinity (PuruSa) is the first step in this learning process. The next step is sage Patanjali's yOga - a systematic way of proving the existence of puruSa in us and in every material through its eight indivisible limbs. Through the daily practices of yama-niyama-Asana-prANAyAma-pratyAhAra and the techniques of DhAraNa and DhyAna, the student learns to reach samADhi and verify teacher's claim. Succeeding in this step is crucial to usher in harmony and happiness, and to properly grasp the next steps.
    nyAya and vaishEshika develop intellectual logic and rigor, and its limitations, needed to establish facts and know truth. All along, seeking That Divinity is not forgotten nor ignored. Thus the logical tools (shruti, pratyakSa, upamA, anumAnaH) to verify the relationship among prakr`ti, PuruSa, Dharma, Atman, and ParamAtman are mastered. In the fifth step of pUrva mImAmsa, dealing with karma section of the Veda-s and the daily living practices, student learns and fashions his/her life so as to reach That goal in this very life. This practice goes hand-in-hand with yOga's pratyAhAra, of turning the mind towards Divinity. After the studies, the student would live through family life thus and support the society in line with Dharma. Then student is exposed to uttara mImAmsa or the science of Vedanta in the sixth step, which he/she shall utilize in later life to his benefit and also to teach the full pedagogy to younger generations.
    A wholesome re-examination of these darshana-s in this light is relevant for teaching Hinduism. The points of differences from one step to another are pedagogical needs only just as Bohr's atomic model taught in science high schools is highly at variance from particle physics of graduate school.
     

  154. Aristotle's Logic of Duality vs. 'sarvam Khalu idam brahma'

    Dr. Shambhu Shastry
    Franklin, MA 02038
    : 508-520-3975

    The notion (or reality) of Brahman or Paramatman of the Astika traditions is fundamentally different from that of God in western traditions of the last 2,300 years. Likewise, definitions, perceptions and practices of religions fundamentally differ in the East from those in the West. It is proposed that this East vs. West dichotomy resulted from Aristotle's logic of duality that separated body and spirit indelibly in the West.
    Aristotle kept our common God outside the universe, ushering in several centuries of man-to-man conflicts, exploitations, slaveries, wholesale murders, and tyranny. Gifted minds thus had to craft uniformity through religions or statecraft to bring in peace in the societies. Thus the Abrahamic religions and all schemes of statecraft of West based on Aristotle's logic of duality are fundamentally at variance with cherishing and preserving outer diversities, yet are steady "improvements" over the Aristotelian thought.
    For the Veda-s, this duality is a sure absurdity even in the tiniest of an atom in the universe: "aNOraNIyAn mahatO mahIyAnAtmA guhAyAm nihitO-sya jantOH" - It (spirit or Divinity) secretly exists in everything manifest, in more tinier than the tiniest atom as well as in more expansive than the most expansive. "yatO vAchO nivartantE, aprApya manasA saha" - words do not reach There; It is beyond the reach of the mind as well. And that "It" exists fully right here, verily in us and in everything: "sarvan Khalu idam brahma". For some religions, such as Christianity and Islam, all this is blasphemy, and herein lies problem of interfaith dialogue.
    In many respects, this dichotomy is similar to the intellectual schism that surfaced in post-Buddha India between Bauddha-s and Vaidika-s. The Great Buddha saw everything including Atman as impermanence and advised detachment as a solution to human misery; the Vaidika-s, notably Kumarila Bhatta and Shankara, saw an ever existing, omnipresent/omniscient, and immutable Atman in everything as the very and only real Happiness.
    Veda-s declare that the Indivisible, One, immutable, and primal cause exists wholely in every material entity. This thought, its practices, and variations in one form or other have spread their influence throughout East during later day Buddhism and Hinduism. Thus seeking personal and societal happiness by "seeing" That One Divinity everywhere has become the signature of most religious practices in the East. This logic of Unity embedded in the eastern psyche is the basis for social harmony and cherishing and preserving all physical diversities. Whenever ignorance and divisions set in, saintly thinkers and prophets reset the social discourse towards acceptance of all paths on the singular basis that the One Indivisible Divinity exists in each and all.
    "Not detachment, but acceptance of all as the manifestations of That omnipresent One God is the way to Happiness" was India's solution to Bauddha-Vaidika schism. "Not tolerance, but acceptance of all faiths as valid paths each inspired by the very inner singular Divinity" has to be the basis for a harmonious solution to our current religious and political conflicts. There may not be any other real basis.
     

  155. Indian Classical Thoughts: Contributions to the World for Economic Development

    Dr. Amitabh Shukla
    Department of P.G. Studies & Research in Economics
    Rani Durgawati University
    Jabalpur-482-002
    M.P., India
    E-mail: a_ks1 @rediffmail.com

    Economic thinking has originated from the Indian classical thinkers. Besides, Vedas and other pioneer Indian literature many thinkers have presented very deep and detailed insights pertaining to better utilization of natural and human resources for the welfare of individual human being, society and the world.
    The aim of this research paper is to highlight and analyze the approach of three thinkers of India namely Acharya Brahaspati, Acharya Kautilya and Professor J.K. Mehta. An attempt has been made in this paper to analyze the thinking of these three thinkers in the light of their relevance in the present context.
    In the present period when the world is facing several crucial issues such as resource crunch, over production / consumption, pollution etc on one hand and problem of under utilization of natural and human resources in the developing countries while, the over exploitation of natural resources in developed counties, the classical models of Indian thinkers provides us better and alternative ideas to adopt an holistic view with regard to economic planning. While, Kautilya has presented a model of economic planning with a wider approach of combining all the aspects of life, Prof.J.K.Mehta has emphasizes upon the maximization of welfare by redefining the concept of ësatisfactioní. According to Prof.Mehta ëan human being can get maximum satisfaction not by increasing the consumption but by reducing the consumptioní.
    In the present context of the global economy these classical approaches of planning would help in solving the crucial problems as indicated the above.

     

  156. Collective versus Individual Treatment of Samples in the Scientific Analysis of Animate and Inanimate Subjects - Relevance to the Empirical Study of Consciousness

    Dr. Bal Ram Singh
    Department of Chemistry and Biochemistry, and Center for Indic Study
    University of Massachusetts Dartmouth
    285 Old Westport Road
    Dartmouth, MA 02747

    Consciousness is an abstract term generally defined in more than one way, and has so far remained a concept largely without empirical set of measurement and analysis. It can be considered as an awareness of a subject matter based on its own perception. This is analogous to the traditional scientific analysis of a subject matter, by generating external evidence based on either estimation of indirect observation (i.e., external perception). While consciousness is generally associated with individual observation, traditional scientific observations are collective in nature in which individual observations are derived from averages.
    In the modern scientific world, applying scientific methods has become common for social sciences as well as humanity subjects. Imitation of popular scientific ideas into explaining the social behavior and vice versa has remained part of human experience and understanding of the world around us. From the transformation of Darwinís theory of ëNatural Selectioní into the ëSurvival of the Fittestí by the social scientists to humanizing the behavior of molecules and ions by natural scientists, there have been plenty of intermixed ideas among the concepts of natural sciences, humanities, and social sciences.
    In this presentation, we will present empirical methods for measurement of human self consciousness, which follows virtually a pattern of irreproducibility, and would therefore will not be detected in traditional scientific analysis. The study involved self observation and scoring of the intensity of awareness in the body during a series of Kriyayoga exercises over a period of two weeks. The results suggest uniqueness of individuals through their consciousness pattern.

     

  157. Origin of Ritualism in Ancient India

    Dr. Raghvinder Singh
    239-D
    Bhai Randhir Singh Nagar
    Ludhiana, Punjab
    India
    E-mail: singhraghvinder@rediffmail.com

    It is often argued that modern science owes its origin to rituals. But one may be curious enough to know as to how and where the rituals originated. Here it may be observed that rituals developed in India during Vedic period and spread thereafter across the world particularly in Eurasia. For example, the Greeks had the fire cults asscociated with Hephaistos and Hestia, whereas Rome had the cults of Vesta. Iranians had also the alter ritual similar to that of the Indians. But the precise geometric parameters as are available in India, their actual place of origin, are not traceable anywhere else. This vindicate that ritualism is the contribution of India to the world civilization.
    In fact, the origin of art, architecture, ritual and mythology took place in this country towards an attempt to explain various phenomena pertaining to adhibhuta (terrestrial), adhidaivata (astronomical) and adhyatmika (spiritual world) through equivalences. Thus the rituals in ancient India represented the various laws of physical, astronomical and spiritual nature. They were not futile excercises as they are today. They served the purpose of scientific gain and not the purpose of recreation or otherwise. In fact the representaion of scientific laws of nature and spirit was done through art, architecture, ritual and mythology, so that science may become part and parcel of human life. The present paper, as it does, looks into the reasons behind the origin of ritualism in India that was inherited by the rest of the world and laid down the foundation of modern science.
     

  158. Smritis And Their Relevance In Modern Time

    Shalini Sinha* and Om Prakash Srivastava#
    *Department of History, CMP Degree college,
    # Department of Histroy,
    Faculty of Arts, University of Allahabad
    U.P. India.

    For writing any aspect of history of ancient india, the smritis and their commentaries are inevitable sources. They are known as dharmshastra texts and law digests as well. The law digests provide us a mass of historical material for writing social, economic, political and religious aspects of history. In fact, each and every aspect of human life and society has been dealt with a large extent in it. They are ordinances and injunctions and formulations of material culture and social formations. The most of the ordinances are of two types. 1'st, which repeat the traditional social, political and economic order . 2'nd are of interdictory nature. 3'rd are few but are of exclamatory nature. The repetitive verse do throw light on the continuity of older tradition, culture practices and beliefs. They not only give the information regarding the volume of the prevalent practices but also provide us some dimension of socio-economic and political changes. Most of the changing social and economic and older tradition are significantly relevant in the prospective of present cognitive and behavioral approach of social sciences also. For instance, the verses pertaining to fourfold varnas, marriage ceremony, trade and traders' associations and their activities, principles and practices of taxation, kinds and rates of taxes, position of untouchables and slavery have much relevance for modern society.

     

  159. Consciousness, Kundalini Yoga & Body Development

    Stuart Sovatsky

    Email: stuartcs@jps.net



    That is called (Yogic developmental) action of the body in which reason takes no part and which does not originate as an idea springing in the mind. To speak simply, yogis perform actions with their bodies, like the movements of children.

    I hypothesize that bodily phenomena of sahaja (innately-arising) Kundalini Yoga, asanas, mudras, anahatanada, (and cross-tradition similars, Judaic davvening and nigune chanting; Chinese tai chi; quiverings of Orthodox hesychasts, Pentacostals, Quakers and Shakers; Islamic zikr and qwaali chanting; shamanic, trance-dance) are auto-developmental actions consistent with those of gestation, maternal

    labor, infant movements and sound-making, and pubescent vitality, involving what most cultures call the ëmore spiritualí aspects of life. Although typically learned by mimicry of ëstandardizedí Yoga asanas (or formalized as ëreligious practicesí), according to the tradition and contemporary clinical reports, they can emerge endogenously animated by prana or Kundalini. Given their universality and the resulting profound changes in adult personality and consciousness and underlying physiology, we might credibly term them post-adolescence puberties, with all the challenges attendant to such deep maturation.

    As such, Kundalini Yoga provides developmental and clinical psychology with a post-Freudian ëphysical-spiritualí (Advaitic, Tantric) perspective on human development, psychopathology and DSM-IV V Code 62.89 ëSpiritual Issues. It also offers the scientific and comparative study of religions a universal bodily basis of physical-spiritual phenomena consistent with recent endocrinological studies of salivary immunoglobin A, pineal melatonin, and the National Institute on Aging, ëNun Studyí on reduced incidence of Alzheimerís attributed to the spiritual lifestyle of this population.
     

     

  160. ëMauní: A Spiritual Discipline in Indian System

    Alok Shrivastava
    F-10, 4th Bridge
    Cantt. Area
    Jabalpur, MP
    India

    E-mail : aks_alok2002@yahoo.co.in

    Maun is the Hindi word for silence but Maun has a wider meaning according to Hindus holy volume . Maun is generally observed by human beings intentionally when person stop the use of then speech generating organs . With a view to listen , Learn , think or relax , itmay be reffered to as observing ì Maun î .
    Maun is an internal journey of the soul. Human desires and wants went on increasing with imaginations and thoughts, which is endless a gives rise to anxiety . Then the saints through contemplation searched internal peace and tranquility instead of external peace and hence discovered Maun [Silence] is a spiritual science .
    The main aim of Maun is achievement of self realization, love, Ideal, Power of mind, sacrifice, service were known through celestial Maun . Maun leads to purification of soul sensitivity and awakening true self through which God and self realization is attained .
    Those who have self realized are great men. Lust anger, pride, greed are all emotions which are over come by self realization and hence self realized person not only survive by self knowledge but survives practically . No achievements can be attained without constrainer gets positive result.The same way maun can be achived mentally .
    Guru Nanak has defined Maun by saying Shabad [word] ,when person rises above , his vision, knowledge, past-future, beyond knowledge gets developed and he can see throughout universe . Sakeshpear has defined Maun as the real angel while Islami sufi saint has said Maun is voice of God which is great wonder .
    Spiritual people are above happiness and misery . While a common man sticks to the words of books and try to convince others and make others think and act according to their own thoughts . Kind of life is not a spiritual life . We are heading towards a perfect human body and perfect world , which could not be achieve almighty God

     

  161. Vedic Concept of Human Rights

    Smt. Sudharani Shrivastava
    Advocate, MP High Court

    208/2 Garhaphatak
    Jabalpur ñ 482-002
    MP, India

      91-761-312149



    Vedas, the foundation stone of Hindu culture, predate recorded human history and are perhaps the only religious books that talk of human rights. This has permeated in later Hindu works. In ëAdhikar Panchvish Antikaí, we find, ëHindu-drishaa samaah sarve maanva maanvatvatah; manorpatyabhootaa hi prithivyaah soonbastayaaí, meaning: ëA Hindu is like any other human being. He is the child of mother Earth and being a descendent of Manu is called man (maanava).í

    It is noteworthy that Hinduism has preached the doctrine ëAhimsa Parmodharmaí, that is, ënon-violence is the highest right actioní, and ëvasudhaiva kutrumbkamí, that is, ëthe whole world is one familyí. These are precisely the thoughts behind worldwide democratic movement and for founding the ëUnited Nations Organizationí in the aftermath of two world wars.

    The aim of this paper is to flash light towards Vedic concept of humanity as well as human rights. Every religion talks about humanity but it the Vedas alone that talk about human rights.

     



     

  162. Bhagvad Gita: Ancient India's Profound Gift To Man

    Professor Jagdish N. Srivastava,
    CNS Research Professor
    Colorado State University,
    Ft. Collins, CO 80524.

    In the current world atmosphere filled with terror, the commodity most needed by us all is Rationality. But, as Huxley said "... To a world at war, a world that, because it lacks the intellectual and the spiritual prerequisites to peace, can only hope to patch up some...truce, (the Gita) stands pointing...to the only road of escape from... self-destruction".
    In this paper, we discuss the question of how a wave of rationality in Man could be created (by WAVES and others) by understanding and implementing the message of the Gita. This will be done partly in the light of the author's recent work, which shows how rationality is intertwined with insight into Reality, and how Spirituality (to which the Gita asks us to rise, leaving religion aside) is what we would do if we did have such insight.

     


     

  163. Universal Values of the Ramayana: A Cross-cultural Perspective

    Michael Sternfeld, M.A.
    Independent scholar

    Dr. Susan Andersen
    Maharishi University of Management (MUM)
    Fairfield, IA.



    This presentation will uncover the universal values of the Ramayana from the perspective of comparative literature and also from perspective of personal experience of its subtler values.

    The first major topic will explore the universal archetypes which appear in the Ramayana. Drawing on the work of Joseph Campbell, we will outline how the archetypal themes and characters within the Ramayana have appeared and re-appeared across many cultures, across a wide span of time. Using this perspective of universal archetypes increases the understanding and accessibility of Ramayana as a great epic of world literature, rather than just Indian literature.

    Second, we will explore the inner. more universal levels of Ramayana on the basis of personal experience. Many serious students of the Ramayana note that, as in all sacred literature, there is an outer value of the story, and an inner, subtler value which is intimate to our personal experience. A more profound level of the Ramayana may occur at the subtler level of our own awareness or consciousness. The impulses of the Ramayana may actually be structures of our own consciousness, our own self. All the characters of the Ramayana may be aspects of our own nature, playing out all its possibilities and tendencies. The vanquishing of ignorance, and the re-establishing of Rama's realm, for example, may really be our own "inner'' drama, within our own self. To illustrate this perspective, case studies of student's experiences from a college course on the Ramayana will be used.

    In the present paper an attempt has been made to study some of these aspects and correlate them with the changing patterns of society in proper historical perspective.

     

  164. An Interpretation of Indian Philosophies in terms of Advaita Philosophy

    Dr. K.B. Subbarayudu
    Professor & HOD of Philosophy
    G.K.S.V. (R.S. University)
    Trissur, Kerala
    E-mail: subbarayudukb@rediffmail.com

    Indiaís Philosophy comprises of two parts. One is Astic (Non-Atheists) and the other is Nastic (Atheists). There are six non- atheists schools and six atheists schools of thought. These philosophies teach in their own traditional manner how to reach the final goal. But, the common misconception is that their goal is different, even though actually being the same. The final goal is similar to a globe, no matter where the external starting point, the center remains the same.
    Therefore all philosophies have the same goal. There is another Classification of Indian Philosophies. That is Advaita (non dualism) and Dvaita (dualism). All philosophies originate from the word "Advaita". Sankhya, Nyaya, Buddhism, etc all originated from their respective authors, but Advaita philosophy was not written by an author. It originated form the Vedas and Upanishads. There various different commentaries of the Bhrama Sutras, even though the author is Veda Vyasa. Among the many commentaries, Adi Shankara wrote Advaita Bhashya on Bhrama Sutras based on the Upanishads. There it has been understood as Adi Shankara's Advaita philosophy, but in truth existed previous to that. It was contained in the Upanishads and was propagated by Adi Shankara. So, Advaita philosophy is the main thyme of the Vedas and Upanishads and all the other shools of thought is found in Advaita philosophy.
    This paper will explain all the other philosophies through the definition of the word "Advaita".

     

  165. An Interpretation of Indian Philosophies in terms of Advaita Philosophy

    Dr. K.B. Subbarayudu

    Professor & HOD of Philosophy
    G.K.S.V. (R.S. University)
    Trissur, Kerala, India

    E-mail: subbarayudukb@rediffmail.com

    Indiaís Philosophy comprises of two parts. One is Astic (Non-Atheists) and the other is Nastic (Atheists). There are six non- atheistic schools and six atheists schools of thought. These philosophies teach in their own traditional manner how to reach the final goal. But, the common misconception is that their goal is different, even though actually being the same. The final goal is similar to a globe, no matter where the external starting point, the center remains the same. As mentioned in Prashna Upanishad:
    "Ara eva rathnaabhou prane sarvam prtishtitam
    Rrcho yajogum shi saamaani yagnya ha kshtram bhrama cha"
    Therefore all philosophies have the same goal. There is another classification of Indian philosophies. That is Advaita (non dualism) and Dvaita (dualism). All philosophies originate from the word "Advaita". Sankhya, Nyaya, Buddhism, etc all originated from their respective authors, but Advaita philosophy was not written by an author. It originated form the Vedas and Upanishads. There various different commentaries of the Bhrama Sutras, even though the author is Veda Vyasa. Among the many commentaries, Adi Shankara wrote Advaita Bhashya on Bhrama Sutras based on the Upanishads. There it has been understood as Adi Shankara's Advaita philosophy, but in truth existed previous to that. It was contained in the Upanishads and was propagated by Adi Shankara. So, Advaita philosophy is the main thyme of the Vedas and Upanishads and all the other shools of thought is found in Advaita philosophy.
    This paper will explain all the other philosophies through the definition of the word "Advaita".
     

     

     
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  166. The Political Doctrine In Bhagavatgita

    Himendra Thakur
    E-mail: hthakur@attbi.com

    (Chapter numbers of Bhagavatgita in Roman numerals, verse numbers in Hindu numerals.)
    Being a battlefield book, Bhagavatgita was also a political text. People had been forgetting this fact since the beginning. Even Arjuna forgot this in two weeks. Within 15 days of taking Gita lessons directly from Shree Krishna, with his chariot at the roaring center of the battlefield of Kurukshetra, Arjuna glorified himself by declaring that he would rather refrain his combat with Karna whose chariot was grounded. Shree Krishna intervened, pointed to the battlefield, and told Arjuna to fight and kill the evildoer.
    About two thousand years later, in 1191, Shree Krishna was not there to intervene when Prithwiraj Chauhan, King of Delhi, interrupted the First Battle of Tarain because the invader from Afghanistan, Muhammad Ghori, fell down from his horse. Seven hundred fifty-six years later, in 1947, Jawaharlal Nehru, the first Prime Minister of India, glorified himself by gifting Bahawalpur, Sylhet and half of Kashmir to Pakistan. Ostentatiously ignoring "mundane"details that involved the lives of "ordinary" people, Nehru hurried through the partition of India, where one million innocent lives were ruined.
    For a true leader, the top priority would be the protection of innocent people. In Bhagavatgita, Shree Krishna stated the goal as: (A) protect the innocent people, (B) destroy the evildoer, and (C) establish the ascendancy of righteousness (IV, 7-8). To remove all ambiguity, Shree Krishna invoked the wisdom (IV) of selfless action (III) and truth of life (II) to prepare individuals (VI) for this goal.
    The goal of ascendancy of righteousness was outlined in Bhagavatgita as the order of divine qualities of nonviolence, truth, renunciation, compassion (XVI, 2-3), qualities that would materialize the dream of Jesus by creating a peaceful society founded on Trust, Hope and Love (I Corinthians 13). An evildoer would like to enslave peaceful people to satisfy his own demoniac qualities of ostentation, arrogance, excessive pride, etc. (XVI, 7-12). In fact, prior to the Battle of Kurukshetra, despots like Jarasandha, Kangsa, Naraka and others made an evil axis to exploit and torment innocent people. Shreekrishna destroyed these despots one by one and restored the rule of righteousness. Duryodhana was the last evildoer that Shree Krishna had to contend.
    A battle is a not a picnic. It is cruel. This dilemma has bothered mankind since the time immemorial, even at the start of the latest battle in Afghanistan. Nonviolent people shun battle, and evildoers take that advantage to satisfy their hankerings (XVI, 13-18). To avoid the battle of Mahabharata, Shree Krishna tried a series of peaceful, nonviolent negotiations for a prolonged period. Duryodhana would not budge an inch. He demanded to settle his paranoia in a battle. When the time arrived, Arjuna tried to back away by citing his family ties. Shree Krishna announced that even if Arjuna did not, the scoundrels would be killed by God.
    This is where Bhagavatgita appears as religious scripture, necessitating closer scrutiny. Awed by Shree Krishnaís utterances, Arjuna wanted to see God. What he saw (XI, 15-31) was the entire mankind, with millions of hands and feet. It was the entire Life-force of Nature, in the vortex of Time and Space. Shree Krishna showed that even if Arjuna did not, the evildoers, who were opposed to the flow of life, would be destroyed by the Life-force of Nature. It was the Life-force of Nature that ordained Arjuna to do his duty (III,27).
    The goal of that duty was to establish the rule of righteousness so that innocent, peace-loving people may live a peaceful group-life, a life without any fear of despots. A peaceful society founded on Trust, Hope and Love was a primal requirement for individual spiritual fulfilment. The foundation of such a society was Total Love to every being, because every being was a manifestation of God (VI, 29-32). Bhagavatgita transcended Manís yearning for God, which had dominated worldsí political outlooks since the beginning, into a selfless love of humanity.

    This was the ultimate political doctrine proclaimed in Bhagavatgita.

     

  167. The Scientific Basis Of Vedic Vastu Shastra

    Ganesh Prasad Tamrakar
    "vastu shubham" M/68, Anand Nagar
    Adhartal Jabalpur - 482004

      0761 - 341283 / 516426
    E-mail: vaastushubham@yahoo.com

    Vastu shastra is the art of building evolved in India through centuries of experimentation, theorization and adaptation to man's ever changing needs. Vastu is applicable to the people irrespective of caste or creed and country or continent. It is secular. It is universal.
    Modern architect specializes in physical comforts of a dweller & functional effectiveness of a structure, whereas vastu shastra aims at ensuring the health, happiness, prosperity & well-beings of the human beings with peace of mind. As home is built for generations to live in, taking every care with these aspects is necessary. In Mahabharat while speaking with Arjun and Lord Krishna the great architect Maya says that buildings by him are adequately spaced for comfortable living visually pleasing & spiritually satisfying.
    Shrimadbhagwad says "Vijanana shilp kaushalamî this means that the glory of science is implied in the shilpic creation. It is vastu that metamorphoses into vaastu. This vastu is pure energy and vaastu is embodied energy.
    The vaastu formula of "Vastu Reva Vaastu" runs parallel in one sense, to the Eintenian formula of E = mc2, where E is pure energy and mc2, is embodied energy.
    Directions: The directional lines are not imaginary lines marked on paper or on the ground but they are the lines of life energy to have free movement from within or without. The human welfare and well-beings are depended primarily on proper orientation, if only this basic requirement is fulfilled. The benefits that are attributed to proper spacing of the layout, positioning of door opening, placement of kitchen, bedroom etc., would yield the benefits in expected measure. In fine it is not your house that is properly oriented but your life and prosperity too. All these things ocur, because we are part of nature and we have to live in harmony with the nature.
    Nature has created ten direction i.e. North, South, East, West, N-E, N- W, S-E, S-W, Zenith and Nadir. Zenith is one of the most important directions as it gives third dimension to a building. That creates space for living space for air, space for activity. This is the source of cosmic energy and responsible for existence of life on this planet.
    Five Element Vs Forces of Nature
    Every vastu is formed by the combination of the five basic elements of creation viz . earth, water, fire, air and space. Earth of this element corresponds to a natural force, which affects our life.
    The basic cause of every creation is the union of prakrti and pursa-inert material and life. When such a philosophy becomes the basis of construction, the building becomes a living creature.
    Energy affecting vastu - Nature affects our lives through the following factors -
    1. Solar Radiation
    2. Magnetic field of earth
    3. Gravitational attraction
    4. Wind intensity and direct
    5. Cosmic energy
    Positive Energy and Negative Energy - The pranic energy or any other sources that produces positive ions directly in the area or indirectly effecting all living beings is mentioned as positive energy It increases the immunity of the living beings and improves health, wealth, happiness, prosperity etc of people and the vice versa case is with the negative energy.
    The Vedic Rishis have explained in the vaastu shastra how to control and amplify the positive energy sources and how to avoid negative energy sources. By having positive energy level AURA will increase.
    Happiness and health are not matters of chance. They can be chosen. We are suffering because we have drifted away from nature. All that we need is to create a vibrating and positive surrounding called vastu. Follow the vastu principle, which are the link between man and nature and have a leap towards happiness and harmony with vastu, which is Vedic knowledge.

     

  168. North Kosal In History and Archaeology and its Contribution to the World

    Dr. D.P. Tewari
    Department of Archaeology
    Lucknow University
    Lucknow, UP, India

    Kosala was the name of an extensive region / empire which was extended in U.P., M.P., Bihar and Orrisa. This was divided into two parts in the Ramayana Period as north Kosala and south Kosala. North Kosala lay in the north east of the Ganges and corresponded roughly to the modern Oudh. The districts of Deoria, Padrauna, Gorakhpur, Maharajganj, Siddharthnagar, Basti, Gonda, Balrampur, Sravasti, Barabanki, Lucknow, Sitapur, Sultanpur, Faizabad, Ambedkarnagar, Azamgarh and Mau represents this land at present. The literary evidences regarding the settlement history of this region goes in remote past of Treta Yuga which is beyond the exact dating. The Vedic series of literature viz. Satapath Brahman mentions the name of Kosala-Videhas as the offspring of Videgh Mathava. There is a story in the Satapath Brahman that the Videgh Mathava carried Agni Vaisvanar in his mouth and was accompanied by his priest Rishi Gotama Rahugana from the Saraswati river to the east, up to the Sadanira river. The Agni burnt the earth and rivers all along the route but did not do the same to the Sadanira. Thereafter, Mathava settled to the east of this river and founded the Videha state. The story is often associated with the spread of Aryan culture from the west (bank of Saraswati) to east (Videha). The Satapath Brahman also mentions the name of the king of Kosala Paramatanar Hirnyanabh who performed the Asvamedha sacrifice . The period of the composing of the Satapath Brahman is accepted to be 8th-7th Centuri B.C. Many scholars are working in the field of archaeology in this region since last two decades. The archaeological settlements are also found as older to Neolithic / Chalcolithic Period which may belong to 4000 years back. Khairadiha, Imalidih, Narahan, Sohagaura are the leading sites of this region. During the last five years the writer of present paper made an intensive attempt of explorations and excavations in the Saryupar area of North Kosala region and explored about 700 new archaeological sites. Five sites namely Kalli Pachchhim, Ramasare Purwa, Sapaur, Charda and Trilokpur in the Districts of Lucknow, Gonda, Baharich and Sravasti were put on excavations which through a new light on the settlement history of the region.
    This paper will focus the new archaeological findings of this region. Kosala had been the pioneer of many religious propagators. Rama is one of them. His ideals of Maryada Purushottam taught lessons and lessons to the mankind. Gautam Buddha is the second one who took birth in a small state of this region and preached to the world the principle of Madhayam Marga. Tirthankara Rishabhdeva who was born in a poor family of Sravasti and propagated the Jainism to the word. Many other preachers from this part of country went in abroad to spread the thoughts of India. This paper will throw light on these aspects of Indian History and Culture and the contribution of India to the World.

     

  169. The Role of Yogic Breathing in Endocrine Management

    Dr. Omnarayan Tiwari
    1411, Napier Town
    Dr. Barat Road, Jabalpur
     MP 482001, India.

    Email: omtiwari_12@rediffmail.com



    The great Rishis of ancient India had an intuitive awareness of the profound significance of the act of breathing, so they emphasized the role pranayam or control of breath pranayam deals with regulation of inhalation, retention and exhalation of breath which is beneficial to health and highly conductive to concentration of mind.

    Normal breathing is an involuntary activity while yogic breathing or pranayam is a conscious process, having far reaching benefits and other positive effects.

    Being a port of cosmic phenomena man has cosmic power within him, which he continually renovates through the exchange with environment. One such power is highly potential vital energy. Yoga tries to increase thus vitality through the respiratory system, which is pivotal in the present context and is very important and intricate.

    Our Endocrine glands, situated in different parts of the body govern several vital functions, such as metabolism, growth, activities of the heart, blood pressure, sex-behavior etc. because their secretion, called hormones, flow directly into the blood the chief endocrine glands are thyroid, parathyroid and pituitary etc. Excess as-well-as shortage of the hormones, both are harmful to health. The practice of yogic breathing is very effective in activating these glands, so that they secrete their juices in required quantity .The paper heghlights the utility of yogic breathing and tries to give suggestions.


     

  170. Family Relations in the Ramayana of Valmiki

    Dr. Shashi Tiwari

    Department of Sanskrit
    Maitreyi College
    University of Delhi, New Delhi, India

    and Professor of ëVedic Scripturesí
    Hindu University of America, Orlando, FL



    Valmikiís Ramayana has presented strength and weakness of Indian family structure in many aspects. The family of King Dasharatha consisted of men, women and children of various interests and diverse aptitudes. However, it was a patriarchal organized where son was most important. Women had their say. Brothers were attached to each other. Children had respect and regards for their elders. But Valmiki also brought out clashes among the members of the family, which arise from time to time due to natural personal interests and desires. One big example is that of Kaikeyiís demand from her husband Dasarath, which was respected and accepted, and which brought out a major turning point in the family.

    The paper, in the light of family relations in Valmikiís Ramayan, presents ideals of family relationship as tolerance, sacrifice and affection. It is the feeling of love and respect between all relations that is the basis of joint family structure.


     

  171. Concept of Social Justice in Vedas

    Dr. Yagya Prasad Tiwari
    P.G. Department of Hindi & Research Center

    Govt. P. G. Autonomous College,
    hahdol ñ 484001, MP, India

    07659-22106



    Social justice is a mirror of a culture and behavior of society. In Vedas, there are so many values which emphasize human welfare and universal happiness. In India we always find that all groups and castes have their own character through which they measure their happiness and morality. Vedas, the foundation of Indian civilization, conceptualize common good and generate ethical feelings for the benefit of humanity as a whole. Similar aspects have been highlighted and emphasized by Vinoba Bhave ñ ìIf you want universal peace, happiness and prosperity, an end of suffering and hardship, you must hold fast to knowledge, science and faith. If we could only believe in the power of faith, realize its potential and act on it, it would not take long to stop the worldís conflicts. They are caused mainly by lack of faith and it is this that has to be overcome. Faith is the power of this age.î

    In this paper, I want to discuss these ideas through matter from Vedas on ëconcept of social justiceí, ëcommon good and its importanceí and Vedic phenomena in reference to human rights, as well as ëvishva-bandhutvaí, the universal brotherhood.

     

     

  172. Impact of Purusha Sukta on Manuís Origin of Universe Theory

    Dr. (Mrs.) Asha Rani Tripathi
    Head, Department of Sanskrit
    Sankardev College, Shillong-793002
    INDIA

    The theory of the origin of the universe or cosmogony, as presented in the first chapter of Manu Smriti (M.S.), echoes the ideas contained in Purusha Sukta (P. S.) of the Rig Veda(R.V.). The seven cosmogonic hymns of Rig Veda deal with the question of the origin of the universe. Purusha Sukta, the ninetieth hymn of the tenth Mandal of R.V., stands out clearly for its metaphorical, mystical and symbolical nature, and it has definite impact on M.S.
    In this paper, we show that both in M. S. and P.S., the subject of cosmogony has been handled with theological and philosophical spirit. The polytheism of the early Vedic seers received a monotheistic tinge in P.S. This trend is also reflected in M.S. According to P.S., the universe was manifested from a primeval giant Purusha, who with his thousand heads and thousand feet pervaded the whole creation. M. S. also stipulates that the Supreme with his power manifested himself and removed the darkness. It has been said that Manuís theory of the origin of the universe goes in accordance with the Sankhya system. But the concept of golden egg (Hiranyagarba ) as the seed of universe that has been followed in M. S., does not find any place in Sankhya system. In the same manner, the concept of Narayana invoked in M.S. with reference to cosmogony is also foreign to Sankhya. These elements can be traced in Purusha Sukta in a symbolic form. It can be assumed that the theory of the origin of the universe as presented in M.S., started its journey from P.S., it traveled through the later theories related to cosmogony presented in other Vedas, Brahmanas and Upanisadas, and gathered many new elements. Apart from this, Manu himself introduced many new elements to the original concept of P.S. It is clear that the symbolic structure of P.S. seemed to have been reshaped and reformulated in the M.S. The analysis reveals that Manu made the theory of cosmogony as depicted in P.S., more clear, concrete, logical and less complicated. Besides, Manu also included in the theory of origin of the universe the subjects like ëthe birth of Dharma and Adharmaí, ëthe origin of different species of animals and plantsí, and ëthe origin of internal conscienceí. Controversy still persists over how the universe came into being, nevertheless, the theories of the origin of the universe presented in P.S. and M.S. seem closer to the ëbig-bang theoryí. The latter theory supposes that all the matter in the universe was once concentrated in a big lump, which got exploded and gas and dust were thrown in all directions giving rise to the universe.


     

  173. The Deep-rooted Concern for Biodiversity Conservation in Ancient Hindu Literature

    Professor R. S. Tripathi, FNA, FNASc

    Department of Botany
    School of Life Sciences
    North-Eastern Hill University
    Shillong-793022, INDIA

    At the United Nations Conference on Environment and Development, popularly known as the ìEarth Summitî which was held in 1992 at Rio de Janiero, the global community expressed concern over the extraordinary increase in the rate of species extinction around the world. There was a general agreement on protecting ìbiodiversity. The ancient Hindu literature is replete with the concepts and philosophy which promoted the cause of biodiversity conservation. According to ancient Hindu seers, ëevery organism has ipso-facto right to existí. They considered individual plant and animal species as objects of worship, associating them with certain specific Gods and Goddesses.
    There are also references to the effect that certain forest patches near the villages, water bodies and landscapes were declared as sacred. This led to the protection of individual species that were useful to the community in a variety of ways. It is well accepted that plant and animal species could be well conserved if their natural habitats were protected. There is evidence to suggest that this practice was in vogue in ancient India. According to Manu, ponds, springs and brooks ought to be made at the boundary of towns (MS 8/248). These water bodies, besides meeting the water requirement of animals, would also provide natural habitat for growth and sustenance of various aquatic plants and animals.
    Strict laws were laid down to punish those who cut green trees, and killed animals such as cows, elephants and antelopes. Manu says that cow with a calf less than ten days old, and bulls are not to be killed ( M.S.8/242 ). There was even a provision for rewarding those who protected forests and nurtured the plants. It may be mentioned here that the plants and animals that were regarded as sacred were the socially valued multi-purpose species. They were worshipped based on accumulated empirical knowledge regarding their value to the society. Generally, such species had a very unique role to play in the ecosystem and could be considered as the keystone species. The trees were accorded exceptional respect as is clear from the hymn in Yajurveda ( Namo Vrikshebhyah ; Yajurveda 16/17 ). Even those who planted and nurtured trees were also held in high esteem (Yajurveda 16/18, 16/29, 16/34, 16/20). In Aranyani-Sukta of Rigveda (10/146/ 6 ), Aranyani, the goddess of forest, has been variously magnified with praise.
    The practice of declaring a patch of forest near the villages as sacred and protecting it on the grounds of religious and cultural beliefs is still prevalent in the tribal communities in the north-eastern hill region of India. There are a large number of sacred groves in the states of Meghalaya, Manipur and Karbi-Anglong area of Assam, which represent the climax forest ecosystem of the region. These are among the few least disturbed forest patches, which serve as the treasure house of biodiversity. They contain a large number of valuable medicinal and other economically important plants. Some of the endangered taxa are to be found only in these sacred groves. The sacred grove biodiversity compares favorably with the biodiversity in the core zone of some of the biosphere reserves, which are being managed by the state forest departments. Besides being the repository of biodiversity, the sacred groves also provide a myriad of valuable ecosystem services and serve as ideal study sites to address many ecological issues which are relevant to forest ecosystem dynamics and management.
    In this paper, the author beside presenting details of things mentioned above, contends that if the religious beliefs and traditional wisdom contained in ancient Hindu literature could be suitably integrated with the modern scientific conservation practices, useful model for biodiversity conservation could be developed. An important aspect associated with the concept of biodiversity conservation is the sustainable utilization of living resources, and there is prescription even for that in the ancient Hindu literature. Taking clue from this, further strategies may be evolved for the sustainable use of biodiversity to ensure the inter-generational equity.


     

  174. India And Basic Scientific Attitude

    Sundhanshu Trivedi

    21/1013, Sector 21, Indiranagar
    Lucknow, UP, India

    E-mail: str3@rediffmail.com

    Today is the era of science and technology. Whenever we talk about Indiaís contribution in science and technology, people usually mention the ancient scientific discoveries like Zero, decimal, geometry, astronomy ayurved, etc. All the great civilizations of world have contributed to mankind with one discovery or the other. But Indiaís contribution was altogether different, because India not only contributed with a few discoveries but it contributed towards the very basic concept and attitude towards science. Let us see how ?
    >i where ever there was scientific principal came, it came in contrast or even conflict with tradition religion and culture. This was an established principle through out the world history. But in India the scene was different. Here all the fundamentals of science whether it was zero, decimal, relativity or health science all originated from holy Vedas the religious texts. Even the pure mathematical calculation, geometry were the offshoot of astrology "jyotish" the one of the six basic limbs (angas) of Vedas. Not only this but very basis of scientific attitude whethere it was accepting ignorence {nasdeeya sukta of rigved} oropennessto new ideas, or even recognizing logic {nyaya darshan} and one step further allowing arguments and discussions{shasthrathra} all originated from Vedic religious scriptures. This was the reason that when in other parts of world Socretes and Gallilios had to bear for their scientific thoughts ,in India Aryabhatt, Kanad Sushrut, and Bhaskaracharya were great scientific discoverers and were equally devout religious sages. So I think the science emerging from religion and spirituality and religion nourishing the scientific endeavoures was a major contribution of India to the world, I think this can prove to be the biggest of India on the world in 21 century.
    In this paper I want to present an analysis of emergence and evolution of scientific discoveries and temperament in India since ancient period. The paper will also compare, how Indian cultural and religious attitude towards scientific development was different from rest of the world, and what can be its utility in future.
     

     
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  175. Structure of World Scripts in Vedas

    Arun Kumar Upadhyay
    IPS, M.Sc., AIFC
    B-9, CB-9, Cantonment Road
    Cuttack - 753001 (Orissa), India

    Script is called "Lipi" in Sanskrit meaning a surface layer as it is a means to project speech or language on plane of paper. Its individual components are letter or their combinations as words, sentences, paras are flexible or "Ksara". As the language is a representation of real world on paper surface, its component letters are in same number as is the classification of real world in several systems.
    Plane crystallography theorem in group theory tells that a place surface can be fully covered by 17 types of motions of any pattern. Three dimensional space can be covered by two such planes perpendicular to each other having 17 x 17 motions. So far projecting all possible sciences in a single scheme, we need 17 x 17 letters in vedas with 108 vowels, 180 consonants and one undefined letter "OM"-called the word in beginning of creation in Bible.
    Sankhya philosophy has 25 elements - a matrix of 5 x 5 from 5 tanmatras i.e. 5 basic units of measure in physics. Jyotisa (mathematics) is play of numbers (Sankhya) so the script used for this purpose has 5 x 5 letters i.e. 5 vowels and 20 consonants. This scheme is origin of English and French scripts.
    Saiva photosophy includes perception (consciousness) and its boundaries (maya) having 6 x 6 elements based on 5 basic units and one consciousness. For purpose of Yoga, tantra, script of 6 x 6 letters was used being source of Hebrew, Latin, Persian. 25 letters script called "Avakahada" was converted to this by adding 12 appendix letters.
    Science of Vak (speech) is called Vyakarana (grammer), Vak is created by Vayu (wind, air) whose partitions are called marut having 7 x 7 components. This has extra dimension of motion. This scheme is called deva-nagari created in grammer of deva-king Indra. With unclassified Om it has 50 letters with 32 internal, 52 other consonants and vowels.
    Music is an art which has 8 x 8 components with extra dimension of harmony (inter connection). This is number of letters in Siksa of Panini.
    Speech is described in vedas of thousands of letters (aksara) in parama-Vyoma. On earth surface China and Japan are beyond heaven in Himalayas. They use script of many thousand letters where letters and words are same.

     

  176. Vedic Cosmology

    Arun Ku. Upadhyay
    IP.S., Cuttack, Orissa
    B-9, CB-9, Cantonment Road
    Cuttack - 753001 (Orissa), India

    Modern physics and mathematics states 3 unknowabilities- (1) Godel's incompleteness theorem in mathematical logic, (2) Statistical uncertainty in large systems - 3 classical statistics and 2 quantum, (3) Uncertainty due to quantum nature which is related to finite speed of light.
    Vedic cosmology also states that we cannot know all universe. We may think universe as purusa, then only one quarter is the visible universe, remaining 3 quarters are unchanged is space (purusa sukta verse 3) One meaning is that 3/4 of universe is dark matter consisting of dead stars, dust or neutrinos of uncertain mass. With this quantity of dark matter, expansion of universe should stop after 4.32 billion years, which is called a day of Brahma. 'Pura' is material world form of 7 levels of visva which is almost closed independent structure-atom, plant or animal cell, man, earth, solar system, galaxy and visible universe. Agency which arranges these units in regular structure is Chetana (consciousness) because it does 'chayan' (arrangement). Modern cosmology doesn't explain these facts.
    Complementary view is to consider universe as dispersed uniform field (Sri or Sakti) which gives birth to visible forms due to 3 gunas called three complementary colurs. Same view is expressed about 3 colours of quantum quarks. In this method 3 parts symbolised by Maha-Kali, Laksmi and Saraswati are known and one part is unknown
    A combination of two views is 10 dimensional space in which these are 5 dimensions each of two types. Pankti (= panch + ktin) means line and then both. In this model, universe is explained by 10 dualities expressed in Nasadiya sukta of Rk veda. Unification theories of modern physics also assume 10 dimensional universe. 5 symmetric dimensions are 3 dimensions of space, matter and time which correspond to 5 tanmatra of sankhya and 5 basic units of measurement of physics. Other 5 dimensions are asymmetric, discrete and are named as chetana, rsi, naga, randhra and ananda. All are joined in Purusa of six dimensions giving six branches of vedic philosophy.

     

     
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  177. The Vedic Age

    Tarun Vasudeo
    1614 Napier Town Jabalpur
    MP, India

    The Vedic age spans almost a millennium of Indian History [ 1500-600 B.C. ] a period which witnessed crucial changes in North of India . These developments are evident in a number of spheres-social , economical, political and religions. Further changes in each of these spheres were affected by and in turn influenced changes in other spheres.
    Vedic literature is broadly divided into two categories, early and later literature. Apart from the chronological differences implicit in the names, there are important differences in style and content as well Early Vedic literature [ which pertains to the period 1500-1000 B.C. ] consists primarily of the Samhita of Rig-Veda comprising 1028 hymns (Suukta) in praise of various Gods intended to be used as a means of invoking the deities and soliciting their support . The hymns are grouped into ten books called Mandalas .
    From the point of view of the historians there is thus an obvious problem, as efforts have to be made to determine the date of each particular stanza before using the available information for history. Moreover some of the hymns and words of the text remain obscure, their meanings being difficult to reconstruct in the absence of a through understanding of the context. Even grammatically Vedic Sanskrit is different from classical Sanskrit .
    Facing numerous difficulties regarding the authentic period of Veda it may be said that Vedic age was one in which a number of Veda it may be said that Vedic age was one in which a number of important changes were taken place. It was also the period when the foundations were laid further development in north Indian History, Which are noticeable from the 6 th Century B.C.
     


     

  178. Consciousness, Self And Other: Universalization In Abhinava's Theory Of Rasa

    Sunthar Visuvalingam
    Chicago

    The enjoyment of aesthetic emotion (rasa) is a paradox that posed a challenge to Indian philosophical speculation that postulated a sharp dichotomy between consciousness and its manifold objects. They were more concerned with providing an epistemo-ontological foundation for modes of spiritual realization predicated on the 'purification' or separation of a static consciousness from its possible contents than in accounting for its creativity or at least the manner in which it positively shapes its contents. The status of 'self-awareness' (praty-avamarza) encapsulates this problematic: on the one hand the extroverted spectator is wholly immersed in the make-believe world of passion that unfolds on the external stage, on the other hand his/her mundane self is thereby effortlessly suspended to the point that the experience has been likened to the introverted relish of the transcendent reality, and even celebrated as a foretaste of the absolute Brahman. Abhinava states categorically that in the enjoyment of rasa, what we experience is fear, etc. alone, supreme and unconditioned by personal subjectivity, space, time and other usual concomitants of the dynamics of worldly emotion. The peculiar mode of attention required by the aesthetic configuration to evoke, sustain and nourish the rasa also ensures that the emergence of 'first person' subjectivity is arrested at its incipient stage--there is no cognition of the form 'I'm afraid'. It's because the emotion has been unable to dissipate itself into a myriad self-centered thoughts that it feels so impersonally intense and alive. At the same time, awareness of ego-self is not entirely suppressed as in an introverted state of spiritual absorption, it's merely suspended into a transparent ghost of its regular self. Since this same psychological state is shared by the entire audience, the aesthetic emotion (as opposed to its personal worldly counterpart) is said to have undergone 'universalization'.
    Though wholly 'extroverted', the aesthetic consciousness, intent on enjoying the sensuous objects of perception, is nevertheless turned back upon itself, mirrored by the impersonal nature of the universalized emotion that they sustain. In its theatrical enactment, the world no longer stands in opposition to the subjective self but is enveloped by the latter as the ultimate stage for the assumption of multiple roles, in a manner that corresponds to the Tantric dictum of 'the self being the (supreme) actor'. By dissolving the opposition between the subjectivity of the connoisseur and the emotions deployed by the stage-characters, the separateness of the individual onlookers is also temporarily suspended. The goal of Abhinava's doctrine of 'recognition' is precisely to universalize the consciousness of the adept beyond the bounds of the limited subject so as to embrace all objectivity. Not only overpowering real-life emotions such as anger, fear, lust and laughter but also other modes of sensuous physical experience, both pleasurable and painful, are exploited as springboards to spiritual insight and aesthetic rapture (camatk’ra). Abhinava has been able to provide an adequate account of the rasa-aesthetic using the traditional categories of brahmanical discourse precisely because he was experientially grounded in a 'descending' mode of spiritual realization that celebrated transcendence-within-immanence. My own experience, for which the living proof is Abhinavagupta himself, is that continual immersion in artistic delight ends up with the aesthetic posture becoming generalized to the world at large. What's required is a conceptual framework that facilitates the spiritual insight becoming entrenched and such an attitude taking full possession of oneself. The PratyabhijÒ’ may well have facilitated Abhinava's endeavor to conceptualize the peculiarities of rasa-consciousness, but the latter has in turn impregnated his 'self-recognition' with the sensuousness of life itself .
     

  179. The 'Maruts' of Rgveda and shelley's ëOdeto the West windí - A Study in influence

    Dr. Asha Viswas
    Reader in English
    Banaras Hindu University, Varanasi, India.

    B-1 Shivam Complex
    Lanka Varanasi- 221005
    U.P. India.

    0542 366109 (H)



    Edward said has stressed that for Western cultures the orient is envisaged as a composite whole, "an imaginary geography" , a stage upon which the whole East is confined". This statement does not fully apply to Shelley who made distinctions between different oriental religions and knew the subtle distinction between Vedanta and latter priest craft. Orientalist like Edgar Quintlet have called him completely Indian.

    It was through his cousin Captain Thomas Medwin, of the 24th Light Dragoons posted in India that shelley's interest in India and in the Hindu scriptures increased. There is evidence that he had read the translations of the Vedas and the Upanisads.

    Although he has written only three minor poems entirely Indian in character and setting - "Zeinab and kathema" (1811), "the Indian Serenade" (1819) and "Fragments of an unfinished drama" (1822) yet his preoccupation with India manifests itself throughout his poetic creation.

    The present article tries to find parallels between the West wind of shelley and the description of the 'Maruts' in Rgveda celebrated in about 33 hymns. They are described as of resistless power. They rush along with swiftness and surpass heaven and earth in their might. They are divine, vigorous, impetous, young and unaging. They shake the earth and whirl about everything. They make their course through the forests, mountains and seas.

    Shelley's ode to the West wind, at times appears to be the translation of some of these hymns of the Rgveda. His invocation, self pity, style and the acknowledgement of the West wind's power - all seem to have been influenced by the Martuts as described in the Rgveda.

     

     
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  180. Interweaving Ayurveda in Contemporary Psychotherapy

    Annabelle Q. Wallace
    The Natural Health Group, Norwell, MA-02061

    The speaker will discuss methods of interweaving contemporary psychotherapy with the Ayurvedic concepts. There will be a brief introduction to the three Ayurvedic doshas: Vata, Pitta, Kapha, the emotional manifestations of each dosha and how these emotions manifest in the physical body. She will briefly discuss various factors that cause dis-ease, eventually resulting in psychological disorders or the vitiation of the tridoshas. In conclusion, she will draw from her own clinical practice citing example where Ayurveda methods have provided patients with a frame of reference for understanding and resolving issues.

     

  181. Consciousness in Classical Yoga: Dissociation or Integration?

    Ian Whicher
    Manitoba University

    Email: whicheri@ms.umanitoba.ca



    The argument presented in this paper challenges the radically dualistic and isolationistic interpretations of Yoga and offers an open-ended, morally and epistemologically oriented hermeneutic that frees Yoga of the long-standing conception of spiritual isolation, disembodiment, self-denial, and world-negation and thus from its pessimistic image.

    Despite the fact that Patanjali (the reputed author of the Yoga-Sutra) initially adopts a dualistic metaphysical orientation, there is no proof that his system stops at dualism or merely ends up with a radical dualism in which spirit and matter are unable to "cooperate," establish a "harmony" and achieve a "balance" together. This paper therefore suggests that Yoga upholds both consciousness and activity by incorporating a clarity of awareness with the integrity of being and action.


     

  182. A holistic Approach to Treating Psychoactive Substance Addiction: Synthesizing Ayurvedia with Contemporary Chemical Dependency Techniques

    Linda Lalita Winnick
    Goddard Collage, Plainfield, Vermont
    1685 Sawkill Rd, Kingston, NY 12401

         845-679-0706
    Email: Lindaayuryoga@aol.com

    My paper attempts to illustrate the theoretical benefits of using Ayurvedic diagnostic and treatment techniques as applied to the disorder of chemical dependency in the form of a literature review. Ayurveda is the traditional healing tradition of India spanning over five thousand years. Ayurveda shares with the current chemical dependency treatment a holistic approach to managing the disorder of substance abuse. Ayurveda uses a three-dimensional model of treatment acknowledging the mind, body & spirit, which is consistent with the model of the popular and successful twelve step program. The reader is given an introduction to the background of Ayurveda and its sister sciences of Yoga and Samkya. The principles of Ayurveda are explained in light of chemical dependency. Gradual culturally sensitive, and affordable Ayurvedic lifestyle routines that increase wellness, decrease stress, and contribute to sobriety are presented. Ayurvedic routines include nutrition, hygiene, and meditation.

     

  183. Spirituality, Self, and Inter-Religious Dialogue

    Dr. Klaus G. Witz
    College of Education
    University of Illinois at Urbana-Champaign
    1310 S. 6th Street, Champaign IL 61820

    217  333-4505

    Web-site: http://www.ed.uiuc.edu/facstaff/k-witz/home.html


    The importance and success of the notion of spirituality as a medium of communication across religious traditions is largely due to the fact that spirituality is largely conceived of and expressed in terms of the language and experience of "self". Three aspects or elements of "self" are considered, not as elements in a system or different dimensions but as different articulations of an indivisible whole: experience of oneself or "I" as subject or subject of experience; experience of self-consciousness, in the sense of awareness of one's conscious experience and feeling; and experience and consciousness associated with the term "heart". We argue that in the West, these elements became constitutive of the notion of self (self as soul) that is still paradigmatic in general culture today long before Descartes (e. g. in St. Augustine, Richard of St, Victor, and the great German mystics). But while in the West these elements have evolved separately and in secular modes (e. g. in philosophy, literature, psychotherapy), in Indian tradition under the influence of the "Great Tradition" they have kept their unity.

    This perspective has significant implications for the emerging role of the language of spirituality as a semi-global medium of communication in religion, environmental and justice issues, as by-passing the usual textual and doctrinal barriers.

     

     
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  184. Vedantic Influence over Chinese Philosophy

    Professor Huang Xinchuan
    Department of Oriental Philosophy
    Institute of Philosophy
    Chinese Academy of Social Sciences
    5, Jian Guo Men Nei Dajie Street
    Beijing 100732, China


    The religious as well as the cultural interflow between Indian and China occurred as early as over two thousand years ago. Following the Buddhist and Hindu religious activities, the Indian orthodoxy philosophy---the Six Darsanas, Vedanta in particular once flourished in China. Vedanta had exerted also some influences on Chinese Buddhism and Taoism in its own way.

    In China we have preserved abundant historical records and relics of Hinduism as well as Buddhism. Since the third century AD, China has discovered numerous Hindu scriptures in Sanskrit. There are records in Buddhist and Hindu scriptures either systematic or piecemeal. For example, the Vedas and Upanishads as seen in Chinese historical record were translated freely into Chinese as Ming-Lun (the Science of Knowledge), Zhi-Lun (the Science of Intelligence) or transliterated into Chinese as Feituo, Pituo, etc. Besides, there are Chinese historical sources of Vedangas. At the stage of Mahayana Buddhism, Madhyamika drew close to Vedanta in both theory and practice. Samkaraís Advitaism was in confrontation with Nagarjunaís Sunyata. We can find out the influences on some Sects of Prajna School (Three Treaties Sect, Tiantai Sect, Mahayanasamgraha Sect etc.) in Sui and Tang Dynasties and also on some eminent Buddhist monks. At the last stage of Indian Buddhism, it mixed with Hinduism again, in other words, Vajna-yana Mixed with Sakta.

    It is noted that Vedantaís concept and application also directly influenced the formation of the Jo-nna Sect of Tibet. The Jo-nna Sect preached the ìdoctrine of non reality of personî. This doctrine is similar to Vedantaís theory of ìtwo kinds of Brahmans, Mayavada and Adhyasa. Jo-nna Sect was formed in the 12th century and flourished during the period of 14-17th centuries, and still exists today. Tarnathís History of Indian Buddhism and a number of Buddhist works in Tibetan versions described the arguments between Samkara and Pandits Hulisasestha, Dharmakriti, Kumaralila and Kunadarorul in Varanasi, and worth making studies. Taoism is indigence to China. Chinese Taoism has something in common with Saktism. The interflow between Taoism and Brahmanism-Hinduism rarely appeared in ancient China, nonetheless, we can find some examples. One text in which the Tung Hsuan Section of the Tao Tsung (Taoist Canon) originated goes by the name Lin Pao Ching (Book of the Marvelous Jewel). In this text, we can find the influence of Brahmanism and Upanishad (Vedanta) in particular. It has a portrait of Yuan Shih Tien Tsun (the Highest God of Taoism) based on the portrait of the Maha Brahma of Brahmanism at the numerous kalpas in the unlimited darkness of Chaos. Thus, He transforms himself into thirty-three devas, asuras,î Ten directions of the Universeî etc. Thus we can say that there existed interflow between Taoism and Vedanta.


     

  185. The Relationship between Yoga and Zen Buddhism

    Shi Ben Xing
    Vice-President of the Buddhist Association of Fujian Province, China

    Zen or ìChanî as addressed in Chinese, is an abbreviation of the Sanskrit ìdhyanaî. Zen is one of the eight Chinese Buddhist sects which were formed in the time of Tang Dynasty. This Sect is famous for its practice---dhyana (meditation), which is very popular in China even today. The idea of Zen was actually originated from India and developed as a unique Buddhist sect later on in China. However, when we trace back the Chinese Zen Buddhism, we see the similarity and dissimilarity between Zen and Yoga. It is, infect, Zen has a close relation with yoga. In the history of the development of Buddhism, it is no doubt that the early Buddhism had absorbed an idea of meditation from the traditional Indian practice. In the process of founding Buddhism, the Buddha, of course, was influenced to a certain degree and absorbed some from Yoga. We can see this fact by making a comparison of the basic doctrine of Buddhism, the Eight Noble Truths and eight kinds of practice of Yoga. When Buddhism was developed in its later stage to Mahayana Buddhism, the importance of Prajna had been stressed very much. Both samadhi and vipasyana had been advocated as the best way by which a practitioner gains a prajna (wisdom). The Buddhist concept---to acquire prajna (wisdom) by samadhi (concentration) is quite similar to what is said in the Yoga-sutra. According to Yoga Sutra, one can control oneís mind and achieve wisdom finally through a practice of Samyama (including dharana, dhyana and samadhi). In Mahayana Buddhism, we see that there were some practitioners and Zen masters who had written some books on Yoga in accordance with their practices and experiences, such as Sandhinirmocanavyuhasutra and Yogacarabhumisastra. However, the practices mentioned in these books are more complicated than that is said in Yoga-sutra. When the concept of Yoga was introduced into China, it had given a lot of influences to the Chinese Buddhist sects, such as Zen, Tiantai, Vijnana, and Pure Land, etc. We can also find out the practical interflow between Yoga and the traditional Chinese culture from Taoism, Neo-Confucianism, the Chinese Medicine, Marshal Art, and Chinese Qigong, so on. However, when we see deeply the doctrine of Yoga and the doctrine of Buddhism, there is a big difference between two. From a perspective of the epistemology, Buddhism bases its doctrine on Paticcasamupada and holds a view that everything in the world is interrelated, everlasting and impermanent. To the subjective world there is no permanent self existed and to the objective world there is no Supreme God who dominates the world. But, according to Yoga, the world was created. Maha Brahma dominates the whole universe. Everything existed in the world is just a combination of Atma and pradhana. From a perspective of salvation, Buddhism advocates that the final salvation, nirvana can be achieved only by eliminating oneself from egoism. But, in the case of Yoga, salvation is a union of Maha Brahma.
     

  186. The Relationship between Yoga and Zen Buddhism

    Rev. Shi Ben Xing
    Vice-President of the Buddhist Association of Fujian Province
    No. 1, Fahai Rd., Fuzhou City, Fujian Province 350001, China

    Zen or ìChanî as addressed in Chinese, is an abbreviation of the Sanskrit ìdhyanaî. Zen is one of the eight Chinese Buddhist sects which were formed in the time of Tang Dynasty. This Sect is famous for its practice---dhyana (meditation) which is very popular in China even today. The idea of Zen was actually originated from India and developed as a unique Buddhist sect later on in China.
    In this paper, tracing back the Chinese Zen Buddhism, we bring out the similarity and dissimilarity between Zen and Yoga. It is a fact that Zen has a close relation with yoga. In the history of the development of Buddhism, it is no doubt that the early Buddhism had absorbed an idea of meditation from the traditional Indian practice. In the process of founding Buddhism, the Buddha, of course, was influenced to a certain degree and absorbed some from Yoga. We can see this fact by making a comparison of the basic doctrine of Buddhism, the Eight Noble Truths and eight kinds of practice of Yoga. When Buddhism was developed in its later stage to Mahayana Buddhism, the importance of Prajna had been stressed very much. Both samadhi and vipasyana had been advocated as the best way by which a practitioner gains a prajna (wisdom). The Buddhist concept---to acquire prajna (wisdom) by samadhi (concentration) is quite similar to what is said in the Yoga-sutra. According to Yoga Sutra, one can control oneís mind and achieve wisdom finally through a practice of Samyama (including dharana, dhyana and samadhi). In Mahayana Buddhism, we see that there were some practitioners and Zen masters who had written some books on Yoga in accordance with their practices and experiences, such as Sandhinirmocanavyuhasutra and Yogacarabhumisastra. However, the practices mentioned in these books are more complicated than that is said in Yoga-sutra. When the concept of Yoga was introduced into China, it had given a lot of influences to the Chinese Buddhist sects, such as Zen, Tiantai, Vijnana, and Pure Land, etc. We can also find out the practical interflow between Yoga and the traditional Chinese culture from Taoism, Neo-Confucianism, the Chinese Medicine, Marshal Art, and Chinese Qigong, so on.
    However, when we see deeply the doctrine of Yoga and the doctrine of Buddhism, there is a big difference between two. From a perspective of the epistemology, Buddhism bases its doctrine on Paticcasamupada and holds a view that everything in the world is interrelated, everlasting and impermanent. To the subjective world there is no permanent self existed and to the objective world there is no Supreme God who dominates the world. But, according to Yoga, the world was created. Maha Brahma dominates the whole universe. Everything existed in the world is just a combination of Atma and pradhana. From a perspective of salvation, Buddhism advocates that the final salvation, nirvana, can be achieved only by eliminating oneself from egoism. But, in the case of Yoga, salvation is a union with Maha Brahma.
     

     
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  187. The Influence of concepts of Indian Sufi and Buddhism to Chinese Islam

    Professor Liu Yihong
    Department of Oriental Philosophy, Institute of Philosophy
    Chinese Academy of Social Sciences
    5, Jian Guo Men Nei Dajie Street
    Beijing 100732, China

    The head of al-Naqshibandiy (the Islamic religious mission), al-Sirhindiy had taken an effective step to the change of Islamic Sufi Sect in the sixteen century. Since then scholars from both Sufi Sect and the Islamic orthodox had pointed out the objective of synthesizing the theory and doctrinal principles of Sufi Sect. They had re-interpreted works of Muhyi al-Din ibn al-Arabi and exerted their utmost efforts to limit and reduce his pantheist tendency in their commentaries in order to stress an importance of the surpassing existence of Allah.
    The paper focuses on the following two areas:
    Along with the missionary team, al-Naqshibandiy, the ideological theory of al-Sirhindiy, an Indian Sufi philosopher was introduced into China through the Silk Road particularly in the area of southern part of the Chinese Xinjiang Autonomous Region. His work, Maktubat (letters collection) was spread in areas of Xinjiang, Gansu, Xingxiang and Qinghai during the mid of or the late 18th century. The work was translated into Arabic by a Chinese Xinjiang Moslem scholar in the early 20th century and published in Mecca, Saudi Arabia. It was, later on brought back to China and became the most important and influential Islamic creed respected and observed by whole community of the Chinese Moslems including those from Uygur and Hui Nationalities.
    In the late Ming Dynasty (1638), an Indian Islamic philosopher, Ashiq had given lectures in Nanjing, fouced especially on the theoretical aspect of a faith in Islam. The lectures given by him were full of colors of both Sufism and Buddhism. The lectures were collected and collated as a book named ìGui Zhen Zong Yiî (A General Meaning of Returning to Maut) by a Chinese Moslem, Zhang Zhong. Zhang Zhong had learnt from Ashiq for three years. The book elucidates the general concept of him: ìif one wants to achieve his Allah, one should get to know an importance of the physical bodyî. ìAllah, it is no need to be sought out, what has been sought out is not my lordî. ìAllah, it is not necessary to be find out from any other place; but can be realized by oneself.î It is clear that the doctrine of Ashiq expounded by Zhang Zhong blends some ideas of both Buddhist Zen School and Confucianism with that of Islam. It shows that the cultural inter-flow and infiltration between Islam, Buddhism and Confucianism.

     

  188. Bhagavad Gita - The Science Of Human Values

    Swami Yogatmananda
    Email: yogatmananda@operamail.com

    This 5000 year old book has not only retained its usefulness over this long period of time but has in fact become more useful during the modern times. This is because it addresses certain very important concerns which eternally occupy human mind. Human beings search for the new paths and dimensions of evolution beyond the corporal level. There is a sense or awareness of values in human beings which makes them look for the meaning and purpose of life. Bhagavad Gita helps a man to understand these and to provides practical guidance to shape the life properly.
    The human beings, due to the ignorance of their innate divine nature get caught in the external things. The mater, instead of being subservient to human comforts, becomes dominant and enslaves human beings. Man then works for the matter, sacrifices the values that were really dear to his heart and suffers. Gita re-establishes the supremacy of the human values viz. peace, harmony, higher knowledge etc. over the material values.
    Discrimination Between a) Reality and Appearance, b) Changing and Unchanging, c) Pleasant and beneficial :
    Discrimination is a fundamental human characteristic. This is the basis of conscience. Gita helps us to awaken and sharpen this faculty for the determination of our goal and the means.
    Like all Vedantic scriptures, instilling strength and self-confidence is the watchword of Gita. No harping upon the original sin but on original purity.
    Secret of happiness and progress in any field is the control over senses and mind. Unbridled mind and senses cause havoc in individual and social life. Gita graphically illustrates the practical science of self control.
    The beautiful feature of Gita is the broad outlook that harmonizes (without compromise) the social progress and prosperity with march for spiritual realization. Thus promotes peace and happiness at all levels.

     

  189. Bhagavad Gita ñ The Science Of Human Values

    Swami Yogatmananda

    Email: yogatmananda@operamail.com

    This 5000 year old book has not only retained its usefulness over this long period of time but has in fact become more useful during the modern times. This is because it addresses certain very important concerns which eternally occupy human mind. Human beings search for the new paths and dimensions of evolution beyond the corporal level. There is a sense or awareness of values in human beings which makes them look for the meaning and purpose of life. Bhagavad Gita helps a man to understand these and to provide practical guidance to shape the life properly.

    The human beings, due to the ignorance of their innate divine nature get caught in the external things. The mater, instead of being subservient to human comforts, becomes dominant and enslaves human beings. Man then works for the matter, sacrifices the values that were really dear to his heart and suffers. Gita re-establishes the supremacy of the human values viz. peace, harmony, higher knowledge etc. over the material values.

    1. Discrimination between
       a) Reality and Appearance
       b) Changing and Unchanging
       c) Pleasant and beneficial.
      Discrimination is a fundamental human characteristic. This is the basis of conscience. Gita helps us to awaken and sharpen this faculty for the determination of our goal and the means.
       
    2. Gospel of Strength and Self-confidence: Like all Vedantic scriptures, instilling strength and self-confidence is the watchword of Gita. No harping upon the original sin but on original purity.
       
    3. Self-control: Secret of happiness and progress in any field is the control over senses and mind. Unbridled mind and senses cause havoc in individual and social life. Gita graphically illustrates the practical science of self control.
       
    4. Peace and Happiness: The beautiful feature of Gita is the broad outlook that harmonizes (without compromise) the social progress and prosperity with march for spiritual realization. Thus promotes peace and happiness at all levels.

 

 
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  1. Role of Pulse Assessment in the Clinical Applications of Ayurveda

    Martina Ziska
    Ayurveda Health Partners
    LLC Old Saybrook, CT

    Ayurveda has been using the scientific method of pulse assessment for centuries. Although state-of-the art diagnostic tests utilized in modern medicine have reached an amazing degree of sensitivity, pulse assessment offers information that is not currently available by any single test.
    Pulse reading is an art that can be learned by anyone. An experienced practitioner can use the pulse to glean virtually any information about the family history, past and present clinical status of the patient, as well as the prognosis and clinically un-manifested pathology. Although subject to an individual reading, pulse provides objective information.
    Ayurveda recognizes the diagnostic role of pulse assessment Which will be reviewed through case studies in this presentation. Emphasis will be given to pulse reading in pre-clinical manifestations.
    The non-clinical applications of the pulse are equally important. Assessment of the emotional and spiritual status of the patient further guides the therapeutic process. Pulse also provides objective information about the impact ayurvedic therapies had on the patientís physiology.
    Lastly, this presentation will focus on the therapeutic properties of the pulse. Just like jyotish provides a wider angle of understanding oneís life, pulse may become an invaluable source of information about patientís physiology, psychology and life at large.


     

     
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