Contributions to Physics from
Ancient India
Dr. B. N. Narahari
Achar
Professor of Physics
University of Memphis
Memphis,
TN 38152
Email: nachar@memphis.edu
Although
contributions to Mathematics and Astronomy from ancient India are
acknowledged, even if grudgingly, contributions to Physics per se are not even
mentioned in books on History of Physics. This paper will survey the
contributions regarding topics, which are generally considered to be in the
domain of Physics. We will examine concepts of space, time, motion, velocity,
momentum, action at a distance, rotation, sound etc. We will even present
typical example problems in kinematics from a popular text of the 10th century
CE. You will be surprised to find Newtonís first law of motion there. Some
people even consider the law of gravitation to have been found. Judge for
yourself.
A Critical Examination of the
Astronomical References in Mahabharata and Their Simulation by Planetarium
Software.
Dr. B. N. Narahari
Achar
Professor of Physics
University of Memphis
Memphis,
TN 38152.
Email: nachar@memphis.edu
The
importance of determining the date of the Mahabharata War for ancient Indian
chronology is too well understood to be mentioned. A number of authors have
concentrated on the references to astronomical events such as eclipses found
in the epic as a basis for determining the date of the war. However, it has
not been possible to arrive at a definite date on the basis of astronomical
references to eclipses only. The author has recently applied anew tool in the
form of Planetarium Software to determine the date by simulating the
astronomical events. It is the purpose of the paper to critically examine the
astronomical references in the epic that have been considered in the
simulations using this tool for the purpose of determining the date of the
Mahabharata War.
Human Agency in the Specter of the
Mahabharata's Kali Yuga
Dr. Aditya
Adarkar
Dep't of Classics and General Humanities
Montclair
State University, Upper Montclair, NJ 07043.
Email: adarkara@mail.montclair.edu
This
paper examines the ways that the Mahabharata's authors explore the problem of
human agency in light of explanatory systems such as karma, human initiative
(purusha-kara), pre-determination (niyati), destiny (daiva), or time (kala),
and in the context of the most decadent, the most fallen age of human
existence, the Kali Yuga. Indeed, remembering the transition to the Kali Yuga
is crucial to interpreting the post-apocalyptic mood that hangs over the epic;
just as the setting of the epic battle is embedded in a horrifying holocaust,
so the main recitation of the epic is as well. Moreover, the transition also
heralds a new relation with dharma; the social and cultural world that the
epic characters live in is on the brink of dissolution. We must keep that in
mind as we consider their actions and motives; not only must they deal with
all the ethical dilemmas of a civil war, but they must face them in light of
an impending metaphysical and moral catastrophic transformation. The
Mahabharata does not, however, relate actions which can be reduced to simple
"fatalism," "pessimism," or "tragedy;" instead, the epic suggests that in just
such a catastrophic situation, a human being can act, and act both
courageously and in accord with dharma, even in a situation in which dharma
seems inextricably contradictory. If anything, dharmic human action in the
Kali Yuga is particularly noble and courageous, for when dharma is subtle, no
human beings can ever be sure of the justice or efficacy of their actions --
and still they must act.
Tracing Vicissitudes In The
History Of Vedic Medicine
Dr. Ram Prakash Agarwal
Department of Medicine
University of Miami School of Medicine
Miami, FL 33136
No other system of medicine is as holistic as Ayurveda. Ayurveda has performed
marvelous feats in surgery and medicine, reached the zenith of glory, and
served as a mother to modern medicine. The Vedic literature suggests that the
practitioners of Ayurveda, in addition to performing fine brain surgeries and
plastic surgeries, may have performed human cloning, embryonic transplants in
surrogate mothers and artificial fertilization. Once at the zenith, the
practice of Ayurveda also reached its nadir following foreign invasion of
India. These invaders and rulers not only imposed and patronized their own
medical systems and neglected Ayurveda they destroyed original literature of
Ayurveda. Unauthorized modifications in the system and practice by our own
amateur people caused further detoriation.
Due to inherent pitfalls and limitations in allopathic system, there has been
a global surge of interest in alternative systems of medicine including
Ayurveda. For Ayurveda to be accepted at least at par with Allopathic system
it will need standardization and publication in scientific journals. This
responsibility falls on the shoulders of the Ayurvedic scholars and
practitioners. In order to do this they must gear to utilize modern scientific
methods to validate Ayurveda as a true and authentic system of medicine. A
brief history of Ayurveda and how to deal with current issues related to
Ayurveda will be discussed.
The Gita as a Guide to Social
Action for the Good of All
Dr. Satya P. Agarwal
Visiting Scholar, University of California
Berkeley CA, USA
11293 Ridermark Row
Columbia, MD 21044
410-997-7175
E-mail: ishamaya@erols.com
The basic premise of this paper is that lokasamgraha-oriented ideas of the
Gita can help solve many of the social problems that mankind faces in the
twenty-first century. This statement is not an imaginary glorification of Gita,
rather it is the conclusion drawn from case studies conducted on social
applications of Karmayoga, which (being a part of modern history) are fully
documented.
Case studies conducted by the writer of this paper devoted special attention
to the contribution of Raja Rammohun Roy, Swami Vivekananda, Lokamanya Tilak,
Sri Aurobindo, Mahatma Gandhi, and Acharya Vinoba. Pioneering work done by
these Karmayogins paved the way for looking at Gita as a guide to social
action (primarily non-governmental action) for the good of all.
What we learn from these activists is summarized under seven points:---
The problem to be solved has to be consistent with the goal of the good of
all.
Activists to have no selfish motive.
Willingness to try, by peaceful means, to bring about a change of heart in
those who caused the problem.
Willingness to make sacrifices for the cause (but not for destructive
activities).
To try to convince people repeatedly that the cause is just and so are the
means.
To have a realistic assessment of the total resources (mainly moral strength
and widespread support) that can be devoted to the cause, and to adjust the
plan of struggle accordingly, if necessary.
To be prepared for continuing the struggle as long as necessary, without
losing heart (i.e. maintaining faith in the efficacy of peaceful means).
Mahabharataís Message as a Guide to the Long-term
Goal of a Terror-free Society
Dr. Satya P. Agarwal
Visiting Scholar, University of California
Berkeley CA, USA
11293 Ridermark Row
Columbia, MD 21044
410-997-7175
E-mail: ishamaya@erols.com
This paper views the terrorist attacks on democratic societies as creating a
Mahabharata-like situation in the world and suggests using Mahabharataís
message as a guide to the long-term goal of a terror-free society. Is it a
mere coincidence that Shakuni, the wicked gambler of Mahabharata was from
Gandhar, and the terrorizing Talibans of the twenty-first century operated
from Kandahar? Be that as it may, the cruel behavior of the Talibans against
women reminded us of the inhuman treatment of Draupadi at the hands of the
Kauravas.
Mahabharata has narrated that, after the Kauravas had perished on the
battlefield, Yudhisthira repented and had to be consoled by wise persons. The
message to us is that military defeat of the terrorists is only a partial
solution to the problem. The long-term goal of a terror-free society calls for
improving the education system of enmity-breeding countries, and for freeing
people from the stranglehold of religious fanaticism.
Lord Krishna broadened the vision of the Pandavas who then travelled to Magadh
and put an end to the tyranny of Jarasandha. The message to todayís leaders is
that terrorists operating against countries like India should not be ignored,
i.e. the struggle against terrorism has to be truly universal.
Lord Krishna condemned not only the Kauravas but also the misdeed (viz.
gambling) of the Pandavas. The message to those who are fighting against evil
is :ìMaintain good conductî. Mahabharata declares ìsarvabhutahitah sadhuhî,
i.e. a good person works for the good of all. Only such souls can bring about
a terror-free society.
Ramayana in Southeast Asia
Paper
Newal K.
Agnihotri
Email: newal@goinfo.com
The paper will
focus on Ramayana's origin in India followed by its immigration to Southeast
Asia. The paper will include a brief description of the different forms of
Ramayana and will identify the literary, architectural and performing arts
aspects of Ramayana in Thailand, Indonesia and Myanmar.
The paper will also
describe Ramayana-related activities by Southeast Asian communities in the
United States, including performances and conferences.
The presentation
will include a 12-minute audiovisual presentation (video) depicting the
architectural and performing arts aspects of Ramayana in Thailand, Indonesia
and Myanmar.
The Impact of Mahabharata on
JainñKrishnañKatha Literature.
Dr. Y. N.
Sharma ìArunî, D. Litt.
Former Principal & Head of Hindi
Deptt
Upadhi College, PILIBHIT (U. P.) INDIA.
74/3, New Nehru
Nagar, ROORKEE ñ 247 667, INDIA
Email : ynsarun@hotmail.com / sharma_shailendra@hotmail.com
In
India, we have two great epics of the world, one is ëRamayanaí by Adimahakavi
Valmiki and the other is ëMahabharataí by Mahakavi Ved Vyas. The Mahabharata
is the largest epic poem of the world, which contains at present, one lac
shloka in it. This is called ëthe oldest History of Mankind in the
worldí.
The Mahabharata is supposed to be the main source of the story
of Krishna in later stages throughout India and the world. Besides,
ëMahabharataí, the tradition of KrishnañKathañLitrature goes a long way in
India and the tradition has been honoured and accepted wholeñhertedly by the
poets in Sanskrit, Prakrit, Apbhramsa and Hindi, alongwith all the modern
languages in India. The tradition of KrishnañKatha is as old as 3500 years
back i.e. from the Vedic age, beginning with Rig Veda, but flourishing from
the oldest epic ñ ìMahabharataî.
Whatever ethical, social or cultural
differences were there, the JAIN POETS have accepted both RamañKatha and
KrishnañKatha with a sense of deep devotion and very truly made them source of
Jain Philosophy, Religion, Society, Politics and Arts in their
times.
We have a very rich tradition of KrishnañKatha in
JainñLitrature, but unfortunately, very few books are available today,
because, the old manuscripts could not be preserved, when the invaders invaded
India, destroying the vast treasure of Jain-Literature.
The oldest
known epic, named as ì HARI VANSHA PURANAî, by Mahakavi JINSEN in 841 Vikrami
i.e. 784 A. D. Jain Poets wrote epic poems regarding Krishna in Sanskrit,
Prakrit and Apbhramsa languages, which were very popular.
It is worth
notable here that the Jain-poets though accepted the ëKrishna-Kathaí from the
ëMahabharataí and other ëPuranasí; made very vital and important changes in
the traditional story and also in the character, to suit them
accordingly.
The ëAdi Mahakavi of Apbharmsaí and Jain-tradition of
Krishna Katha-Literature is Swayambhu Dev, a moderate poet, who wrote an epic
poem ìRithanemi Chariu.î The Hero, no doubt, is Lord Krishna, but, the
Jain-poets regard Lord Krishna to be the younger brother of Teerthankara
Arishtanemi; the 22nd Teerthankara of Jains. Thus, the Jain-tradition of
Krishna-Katha-Literature has been totally different from that of the
Hindu-tradition of Mahabharata by Ved Vyas.
My proposed research paper
would explain the impact of ëMahabharataí on the rich, but very different
tradition of Jain-poets, who wrote epic poems based on the story of Krishna in
Sanskrit, Prakrit
and Apbhramsa to save and flourish the ëMahabharat
traditioní in India.
A Study of Vedic Women
Anil Kumar Bajpai
Jabalpur
G.M., Nav
Bharat
Near Bus Stand, Jabalpur
MP, India
The root of word ì Veda
î is ì Vid î meaning ëto knowí. Thatís why the term Veda is signified as
ìKnowledgeî. No pre history is recorded about Vedas. Shruti and Smriti are the
only known sources of Vedas. These Vedas are the origin of Hindu Culture- the
root of Civilization.
Vedic women are called Goddesses. Perheps the
existence of women was felt in the term of Goddess. Prithavi is the first
Goddess who was worshipped by sages : -
Syena Prithiwi BhavaNishara
Niveshina Yachcha Sapratha .
Women is known as one who bears the new
generation in her womb. So Prithiwi the earth bears the whole nature, so she
was worshipped first. Even now in every Puja, Prithiwi Puja is first
performed. Aditi is known as mother of twelve suns, came second Goddess in
Rigved .
Usha is the Goddess of dawn. She is the giver of light, therefore
she is prayed for light in life. Like Usha means the Dawn, Nisha means night ñ
the darkness . This indicated that if there is Usha [ Light ] there is Nisha [
Darkness ] also , this is the KALCHAKRA [ Natureís Circle ] .
Good and evil
are the two wheels of Nature. If there is Aditi the symbol of goodness , there
is Diti, the symbol of evil . In every mythology of the world there are women
demons.
The paper presents from Vedas, the women characters that are
playing an important role to build society .
The Art of Diplomacy - A
Comparative study of Ancient Indian Literature with the Modern Management
Science with Examples
Dr. V. Raja
Bandaru
43 Church Lane, East Brunswick
NJ
08816-2504
E-mail: trinity012@att.net
The
part played by Negotiators and Envoys (Duta) in effectively communicating to
diffusing & and resolving critical disputes is well recognized not only in
the modern times but is well documented in the Ancient Indian Literature.
Modern management literature has an abundant source of material on this topic.
There are schools and research centers devoted to this subject all over the
Globe. Every Nation has a Department of Foreign Affairs or Department of
State, with Foreign Service specialist for various subjects.
The paper
has two main purposes:
1. To summarize the art, theory and the rules of
diplomacy; the role, functions, limitations and responsibilities of an Envoy
or (Data) as outlined in the ancient Indian literature; and compare the same
with theory outlined in the modern management literature.
2. Once the
theory is established, demonstrate with documented examples how the theory was
practiced in the Classical period and compare with sample examples form the
recent times
The following is a brief summary of the various sections
in the paper.
The theory and the Art of Diplomacy including the topics
such as Protocol of Negotiation; the level and Status of the Ambassador;
Mandate for the Envoy; Types and Classification of Ambassadors or Envoys; Four
Tactics (Upaya/ Purushardha) of Negotiation; Primary & Secondary Functions
of Envoy, and Selection & Training of Envoys are discussed
here
Rules of the Game of Diplomacy as outlined in the classical
literature (Dharmasastras, Manu Smiriti, Artha Sastra, Tirukkural and Vemana)
and the modern management science is compared in this section.
This
section explores, with examples, how the rules are applied in various cases
both in the classical period and recent times. Examples of Ambassadors from
Classical Indian Literature such as Mahabharata (Vidura, Dhrupadaís Priest,
Samjaya, Krsna and Uluku ñ the last envoy from Dhartrarastras before the start
of the war) and Ramayana (Hanuman ñ the envoy of Rama to search for Sita
Sundara Kanda, Angada ñ the envoy of Rama to Ravana in Yudha Kanda). Some of
the Ambassadors from the recent times are reviewed and compared tot he
classical envoys.
In section we have take opportunity to compare the
theory and practice from the two periods and try to draw the commonalities and
differences between the two periods.
The BhagavadGita: A Vision For
Emerging Mutlicultural Global Religion
Swami Bodhananda
Sambodh Foundation,
K-11
Kailash Colony, New Delhi 110 048
Email: swami_bodhananda@sambodh.com
Web
sites: http://www.sambodh.com/and http://www.sambodh.org/
We
cannot live without religion. Religion constitutes a set of beliefs, rituals
and personal disciplines that help us anchor and organize our lives in an ever
changing and chaotic world. The enlightenment ideals of rationality and
pragmatism were found wanting in addressing the deep ethical and spiritual
needs of humankind. As the world becomes one village and a melting pot
community of people with different cultural, religious, linguistic and
economic backgrounds, the one-dimensional, monocultural and exclusivistic
religions are seen unequipped intellectually and experientially to guide and
inspire the global community. Although science, technology and a humanistic
worldview have liberated reason from old paradigms and have brought
unprecedented prosperity, they do not provide meaning and purpose to a
bewildered humanity. Today an average educated person wants to benefit from
all wisdom traditions of the world. He/ She also wants to design a faith and
value system that will help him/her to live in peace and harmony with
dissimilar systems while pursuing his/her lifeís goals.
The following
are the issues that the future religion will have to address:
i.
Dialogue among major world religions in a spirit of tolerance of dissimilar
cultures and coexistence of diverse faiths,
ii. Importance of clean
environment and bio-diversity for human survival.
iii. The role of
science and technology in reducing world poverty.
iv. Freedom of women
and gender equality.
v. Individual child as an autonomous source of
values. An education system that instead of imposing values inspires the child
to unfold latent potentialities.
vi. The emergence of secular,
democratic, civil societies with a global market economy organizing human
choices.
vii. Defining and integrating intangible and non-quantifiable
values like ethical principles and spiritual fulfillment into the daily
interactive life of the individual.
The Bhagavad Gita provides valuable
insights in all these areas of concern. The Gita was taught in a battlefield
to a sensitive, successful, highly competent leader who was caught up in the
intractable web of ethical and spiritual issues while fighting evil and
injustice. The Gita addresses humanity at large and is non-denominational. The
Gita does not demand blind faith from devotees. At the end of the teaching
what Bhagavan Krishna advices Arjuna is to think for himself and act as per
his conscience.
My lecture will focus on the Gitaís eternal teaching
and its relevance to the contemporary issues that are of concern to the global
society. The attempt is to help the emergence of a Multicultural Global
Religion based on tolerance and respect for diversity.
The immortal and all pervading
message of the Vedas
Naresh C.
Beohar
#24 Bharat Society, Nagpur Road
Jabalpur-1, MP
INDIA. 91-0761-423854
The Vedas are the oldest scriptures
that have been serving as continuous wisdom guides not only to Hindus but the
to the entire world and of the entire mankind. The Vedas indulge us in
queries- Who are we? What is the purpose of our life? Does there exist nothing
after our physical elimination? The message of the Vedas is that there exist
in us an immortal, eternal and imperishable being which is the same as the
immortal and eternal being that pervades the entire universe by knowing which
we transcend all death and sorrow so that we are unmoved by the events painful
and pleasant. The Vedas tell us that there is nothing absolutely stable or
static, the entire universe is a system of ceaseless movements and
transformations, even there is life in the inert objects, despite this
continuous process of movement there is something within us that does not
change or move which is a timeless Being or in the Vedic description it is
known as Atman. Our ideas keep on moving but still we are aware all the time
that today we are what we were in yesterday or much earlier than that. We
cannot locate Atman at an exact spot yet it is everywhere in our self.
At
some point of time this universe came into existence just as surely at some
point of time in future this universe will end only for another to emerge. But
the Atman or Brahma will pervade all change.We conduct our externals primarily
through our sense-powers or indriyas that can further be sub divided into
jnanendriya and karmendriya. The sense-powers are the powers of hearing, the
power of sensing the temperature, the power of seeing, the power of tasting
and the power of smelling.
The living have the vitality and Pran, the non
living do not have this vitality or pran and thus the two are distinguished
form each other. Vitality or pran is synonymous with life which is manifest in
the process of breathing in and breathing out.
The Vedas preach the
doctrine of the reincarnation of the soul, the body is produced at birth and
it is extinguished at death, but the soul associated with a particular body
comes into the existence long before the body came into physical shape, the
soul is born and dies again and again until the soul releases itself from the
fetters of the body or moksha is attained.
How can this moksha be attained
or how can we release our soul from the fetters of our bodies? By performing
yogic kriyas---when we are able to learn by means of the yogic kriyas to
remove unconscious desire for an interest in the body we can die at will just
as the body can be kept alive as long as we desire.
The Vedas teach us the
supreme philosophy of karma yoga or karma yogis, i.e. the practice of doing
our duties without selfish motives is called karma yoga, selfishness is the
most serious cause of all unhappiness and this distacle can be removed with
the help of yogic kriyas.
The Vedas exhort us to lead a life of highest
level of morality. Let us try to make righteousness a habit and no longer a
virtue in so far as it is no more a deliberate effort. The Vedic message
crosses all barriers, it is meant for the betterment of any human-person where
ever he may be-whoever he may be, it has no religion except the religion of
human emancipation, it has no colour or creed or caste except those of
mankind, it is timeless-it has come down to us since time immemorial and it
will go on till the Day of Judgement. Charles Darwin preached the doctrine of
self preservation or the theory of survival of the fittest, Sigmund Freud
preached that sexual activity is the most dominating impulse in human
behaviour, Karl Marx preached that we are dominated by the economical factors.
They are fragmented doctrines, none of hem can claim to teach one complete
truth. However, if there is one philosophy that can teach one complete truth
then it is the message of the Vedas.
On Indian Philosophy In Nineteenth Century American
Literature: With Special Reference To Emerson, Thoreau And Walt Whitman
Dr. Naval Bhabhra
3/76-III, Meershah Ali Colony
Ajmer - 305001, India
: 0145-423171
E-mail: navalbhabhra@yahoo.com
The whole of America in mid nineteenth century was charged with an animated
zest of harnessing the maiden natural and physical resources that the new
wonderland had offered to its new inhabitants. The process of this enthused
outward settling could not have been complete without an inspired quest of the
inner self and the soul. This search of spiritual truth inclined some creative
writers like Emerson to Indian Scriptures. Emerson, doubtlessly was the
founder of American transcendentalism. He too was the first American writer
who by his wide and deep leaving of Indian scriptures like Vedas, Manusmriti,
Puranas, Bhagvad Gita and Kathopnishad etc. illustrated impact of Indian
Philosophy in American literature. Emerson was so much enlighten with Indian
Philosophy that he persuaded and helped his contemporary writer Thoreau for
getting in touch with the Hindu scriptures. He was also the source of
inspiration to Walt Whitman--The poet of America--for the creative use of
Vedantic philosophy in exalting poetic verses.
The paper discusses writings, compositions and thoughts of Emerson, Thoreau
and Walt Whitman that show deep appreciation, influence, and a true
presentation of Hindu Philosophy. They have used many terms used in Indian
philosophy and spiritual literature directly in their poems and essays.
Invention of Farming in India
O. P. Bhama
1051, Sector-1
Rohtak-124001
Haryana, India
Email : bhamaop@rediffmail.com
India is the country where like all other sciences, the invention of
agriculture with all its means and methods was also made first in the world.
According to Indian historical traditions, the transition from pastoral
economy to agricultural economy took place first the beginning of the
Vaivasvata Mnavantara. Prithu, the son of Vena, after whose name the earth is
known as Prithivi, was the first king in the world who took the initiative to
enter into agricultural economy by allowing the invention of farming. He also
prepared the earth for Farming. The earth was made cultivable by way of
cleaning and leveling, etc. This process was known as Gomedha Yajna. Go in
physical sense, means planet earth and medha means purification or
preparedness for farming. The Vedic word Gomedha has also percolated in Zend
Avesta, which, according to Dr. Martin, also means as agriculture.
The first word appeared in the Veda for the tilted land is ëajraí which later
corrupted into European languages as agro. The term ëKrishií was first used in
the Veda in the sense of Agriculture. The system of ancient Indian Farming
consists in :
- The selection of Farming Land
- Fertility test of Farming land
- Fertility treatment of Farming land
- Treatment of seeds before growing in the farm
- Use of herbal fertilizers to enhance the growth of crops
- Proper use of herbal insecticides and pesticides to treat the crops of their pests and other diseases
- Lastly the invention of Farming Astronomy to predict the prospects of summer
and autumnal crops on the basis of Sunís entry into Scorpio and Taurus
respectively.
The present paper discusses in detail all the techniques of Farming invented in India in ancient Vedic times.
On Indian Mathematics from Ancient
to S. Ramanujan
Professor Mahesh C.
Bhandari
Department of Mathematics
IIT Kanpur 208
016
India.
Email: mcb@iitk.ac.in
It is an expository paper high lighting the work of
our ancestors. It aims at highlighting the contributions of Indians in
Mathematics right from the Vedic times upto Srinivasa Ramanujam of the present
century. The focus will be mainly on the Sulava Sutras, Vedanga Jyotisa,
AryabhataI, Bhaskara I , Varahamihira, Brahamagupta, famous Jain mathematician
Mahaviracarya, BhaskaracaryaII, Ganesha Davajna etc. The paper will also
highlight the some weak points of existing books on History of Mathematics
regarding credit to Indian Mathematicians for their
works.
Yoga - Indiaís Contribution and influences in the World
G. Veda Bhaskaram
Patanjali Yoga Kendra, Plot No. 6, Sector - 11, M.V.P.Colony,
Visakhapatnam - 530 017
0891-532327 Æ
0891-711844 (O)
E-mail:
gbveda1@rediffmail.com
Charuhas3@satyam.net.in
Yoga is the science of right living and, as such, is intended to be
incorporated in daily life. It works on all aspects of the person: the
physical, vital, mental, emotional, psychic and spiritual. On a more practical
level, yoga is a means of balancing and harmonising the body, mind and
emotions. This is done through the practice of asana, pranayama, mudra, bandha,
shatkarma and meditation, and must be achieved before union can take place
with the higher reality.
The paper explains how yoga aims at different levels: At the physical level in
bringing the different bodily functions into perfect coordination so that they
work for the good of the whole body. At mental and emotional levels yoga
present a proven method for coping with phobias and neuroses as a result of
the stresses and interactions of everyday living. Through the practices of
yoga, awareness develops of the interrelation between the emotional, mental
and physical levels, and how a disturbance in any one of these affects the
others. Gradually, this awareness leads to an understanding of the more subtle
areas of existence.
There are many branches of yoga : raja, hatha, jnana, karma, bhakti, mantra,
kundalini and laya, to name but a few, and many texts explain them in detail.
Each individual needs to find those yogas most suited to his/her particular
personality and need. In the last half of this century, hatha yoga has become
the most well known and widely practiced of the systems. However, the concept
of what constitutes yoga is broadening as more people take it up, and this
knowledge is spreading. In the ancient texts, hatha yoga consists of the
shatkarmas, cleansing practices, only. Today, however, hatha yoga commonly
embraces the practices of asana, pranayama, mudra and bandha as well.
Today a spiritual heritage is being reclaimed of which yoga is very much a
part. While yogaís central theme remains the highest goal of the spiritual
path, yogic practices give direct and tangible benefits to everyone regardless
of their spiritual aims.
Dharmakshetre,
Kurukshetre
Dr. Krishna
Bhatta
44 Main St., Skowhegan
ME 04976
Email: Krishna@egita.org
Dharma is
a word with composite meaning and it depends on what context it is used in.
Righteousness is often used to translate Dharma. It might be used to represent
the value-system of existence. Terrorism is a source of deterioration of
Dharma. Whenever freedom and liberty are lost, fear dominates and people are
suspicious of each other, Dharma is on the down slope. According to Krishna
Dharma needs to be upheld and maintained. Gita's path on this is unattached
action (karmyoga). What action is appropriate is determined by intellect
(buddhi yoga) and what bhava (state of being) is appropriately addressed by
eternity (jnana yoga).
The paper will explore the concepts of yoga,
dharma and how it relates to maya.
Gita on the ëPathway of
Desires
Dr. Krishna Bhatta
44 Main St., Skowhegan
ME 04976, USA
207-474-8337
Email: Krishna@egita.org
Gita goes to the very roots in analyzing any issue. There we find a path for
enlightenment and a path leading to destruction. Where these begin. In this
paper, we take pathway of desires. Krishna is telling us the science of desire
pathway, not giving its does and doníts.
In sloka 62-63 of Chapter 2, Krishna describes a pathway that leads us on the
slippery slope. It is not random. There is a system. There is a certain chain
of events that are triggered. It starts with a simple thought that results in
a chain of thoughts and actions. It appears very benign, ëDhyayato
vishayanpunsho, sangasteshupajayateí:Thinking about a subject. produces
attachment to the subject.
All the same, the desire is getting more intense. The simple thought of the
subject (vishaya) brought closeness; closeness lead to attachment. There is a
relationship and there is movement. Energy is flowing. Now a lust, a longing,
a want is generated. The desire to get there is now intense. My whole being is
disturbed. There is no problem with the flow if I am able to get there.
This should be understood. If I am living under the kalpavriksha (a tree that
fulfills all desires), there will be no vices. Anger will not arise. Energy is
flowing and there is no blockage. If all my wishes are fulfilled, there is no
problem. The real world is not like that. Thoughts arise. Energy is imparted
to that thought. Closeness and attachment develops. The journey continues. I
want to get there. There is an obstruction to the flow of energy. Suddenly,
there comes a blockage and I am unable to find a solution. Anger arises.
Anger is the result of obstruction of the flow of the energy that has been
imparted to the desire. This is the pathway. It is so significant to
understand this pathway. Once a seeker understands the normal flow pattern, he
or she can then master the technique of not falling in to the traps. Awareness
to the thought, awareness to the flow and awareness to the anger arising
inside can have remedial effects. And all this can be helpful in the journey
to the center.
We shall explore this pathway and also the alternate pathway that leads
through clarity and decisiveness to the ultimate.
The Contribution of Vedic
Palmistry in the Practice of Ayurveda
Ghanshyam S. Birla.
The Palmistry Center
351 Victoria Ave
Westmount, Qc
Canada H3Z 2N1
E-mail: mail@lacdumouchel.com
Ayurveda has a holistic approach in diagnosing an individual on all levels of
body, mind and soul. In addition to considering the 5 elements, (earth, water,
fire, air and ether) and the 3 gunas or doshas (kapha, pitta and vata), it
recognizes that cause and effect is not limited to the physical body alone,
and that there is an interconnectedness that must be addressed on all levels
of the individual. All factors must be taken into account.
Vedic Palmistry: Palmistry was developed as a method through which the degree
of integration among the aspects of body, mind and soul of an individual could
be determined by examining the markings on the hand. In this lecture, we will
examine all areas of the hand which relate to an integration of body, mind and
spirit.
The Mounts, Major and Minor Lines: The interplay of the three levels of
awareness can be seen through the relationship of the mounts, the major lines
and the minor lines to one another. In this dynamic, the mounts represent
sattwa, the soul or super conscious, which is the foundation of our being. The
minor lines represent tamas, the ego or conscious mind. The subconscious,
represented by the major lines, enables us to understand the language of the
super conscious (soul). These lines represent rajas. It is important to
consider each of these aspects of the palm in relation to each other, and not
as isolated phenomena.
The Major Lines: There are three principal lines in the hand. In Hindu
terminology they are known as: jeevan rekha (life line); mastak rekha (head
line) and hradaya rekha (heart line).The heart line shows how we respond
emotionally. The head line indicates our ability to make decisions based on
reason. The life line reflects the quality of our physical life. The basic
human constituents of body, mind and emotion provide the means for us to
interact with our social environment. Our subconscious, indicated by the major
lines, links our conscious waking state to that of our super conscious, the
soul.
The Trinity of Sattwa, Rajas and Tamas Reflected in the three Major Lines.
We can observe the trinity of sattwa, rajas and tamas (soul, mind, body
trinity) in the three
major lines. The heart line is sattwic, the headline is rajasic and the
lifeline is tamasic.
Each of the major lines can reveal unity or disharmony in the guna it
represents.
The Minor Lines: Our Conscious Self- In addition to the three major lines,
there are many other lines and signs of significance. Three of the most
important minor lines in the hand are the destiny line, the Sun line and the
Mercury line. In Hindi they are known as Karma Rekha, Surya Rekha and Buddh
Rekha. The minor lines reflect our conscious awareness. They indicate how
connected we are to our deepest soul nature or how distracted we are by the
changing environment around us. These lines indicate how we experience life on
a conscious level.
Our thoughts and attitudes, as well as the behavior that we exhibit are
reflected through the minor lines.
In this paper, we will look at the minor lines of destiny, Sun, Mercury and
the Girdle of
Venus. Time allowing, we will explore the tridoshas and their corresponding
elements as
seen in the hand. In addition we will examine case histories indicating
specific problems,
remedial suggestions, and how issues were resolved.
Towards an Adhesive
Pluralism
Dr. Timothy C.
Cahill
Assistant Professor
Religious Studies
Department
Loyola University
New Orleans LA 70118
The
paper will argue that pluralism cannot be closely associated with any of
India's Vedantic traditions, nor with any social categories connected with
terms such as varna, jati and the like. A brief survey of some historical
interreligious confrontations will present some challenges to the notion that
pluralism has been the norm in South Asian religious traditions. The scholarly
formulation of 'sanskritization' will be explored to see if this concept can
be made central to understanding how dialogue has been successful first within
Hindu traditions. Does such a concept have potential for fostering dialogue
between Hinduism and other religions of India today?
Historical
examples of dialogue and debate between and among Buddhist and Hindu exponents
illustrate sharp divergencies on central issues, for example karma, rebirth
and notions of 'self'. These points of debate nevertheless have opened up
possibilities for mutual understanding and the further clarification of ideas.
I question whether these intellectual exchanges were formative in what may
have been a genuine pluralism of South Asia's past. The fact that such voices
were contextualized within larger literary traditions has been the focus of
some recent research which the paper briefly surveys. I will conclude with a
suggestion that a common sensitivity to literary models has provided South
Asians of vary diverse backgrounds a realm in which sharing has been possible,
and often fruitful.
Mahabharata - Its Influence in
the World
Dr. Krishna Charaborty
106, Central Govt. Flat
Belvedere, Kolkata - 700 027
This whole world is a battle field like Kuruksetra. People like Kauravas and a
few like Pandavas are fighting till this day in this world. People like
Kauravas are fighting to establish egoism and selfishness as well as people
like Pandavas are fighting to establish ërighteousnessí or Dharam. Egoism or
selfishness is Adharma or wrong. It is wrong because all crimes originated
from egoism. Man becomes criminal on account of his selfishness or egoism. The
root reason of all struggle for which mental peace is lost, is Egoism. Hence
struggle between Dharam and Adharma - between right and wrong - between good
and evil is the eternal struggle which happened in the Mahabharata between
Kauravas and Pandavas.
In order to maintain peace of mind and peace of world, the main thing which is
essential is, ëTyagaí or sacrifice. ìTyagacchanti manantaramî (Bhagavadgita
Chap. XII S1.No.12). What is to be sacrificed? The egoness or ëAham Buddhií.
How it is possible? It would be possible if work were done without any self
expectation, only for the benefit of people and for the benefit of the Society
or world. So Lord Krishna advises ë Karmanyevadhikaraste ma phalesu kadacanaí,
Chap. II, S1. 47), work should be done without any expectation. Expectation
causes pain, so work should be done for the benefit of the people and for the
benefit of the society without any expectation. This advice of the Lord is
applicable not only to Arjuna but to also all of the world.
Vedic Studies in Relation to
Medical Science
Dr. Krishna
Chakraborty
106, Central Govt. Flat
Bevedere
Kolkatta ñ
700027
India.
479-1381
Vedas have a vast variety of knowledge for the humanity.
Reference of topics that fall under Medical Science are available in the
Vedas.
The paper starts with the Rgvedic and Atharva-Vedic definitions
of a physician. We discuss four kinds of therapies listed in Atharva-veda, and
provide original references from Atharva-veda that give ways to treat several
diseases, like tuberculosis, piles, eye diseases, fever & cough,
hereditary diseases, impotency, bone diseases & wounds, rheumatic
ailments, burns, leprosy, jaundice, heart diseases and cancer, etc. The paper
also presents the Hydrotherapy as outlined in Rgveda.
The paper thus
provides several clues to the modern physician for further investigations and
research in an effort to alleviate human sufferings.
Vedic Studies in Relation to Medical Science
Dr. Krishna
Chakraborty
106, Central Govt. Flat
Bevedere
Kolkatta ñ
700027
India.
479-1381
Vedas have a vast variety of knowledge for the humanity. reference of topics
that fall under Medical Science are available in the Vedas.
The paper stars with the Rigv-edic and Atharva-vedic definitions of a
physician. We will discuss our kind of therapies listed in Atharva-veda and
provide original references from Atharva-veda that gives ways to treat several
diseases like tuberculosis, piles, eye diseases, fever & cough, hereditary
diseases, impotency, and bone diseases & wounds, rheumatic ailments, burns,
leprosy, jaundice, heart diseases and cancer etc. The paper will also present
the hydrotherapy as outlined in Rig-Veda.
The paper will provide several clues to the modern Physician to further
investigate and research in an effort to alleviate human sufferings.
Krishna in the Mahābhārata
Sandhya Chatterjee Chakrabarti
Clinical consultant, TRY-Family Partnership Program
2407 Willow Dr., Export, PA 15632
E-mail: chakrsc@alltel.net
Among the most well known figure in Indian tradition is Krishna the friend of
the Pandavas whose recitation of the Bhagavadgītā on the Kurukshetra
battlefield places the epic Mahābhārata in the exalted status along with the
Rigveda. Questions concerning his origin and identity are more pronounced in
connection of Krishna-Vrsni than other characters in the Mahābhārata. His
words and activities that are incongruous further reinforce the uncertainty of
his origin. Just before the war he persuaded Arjuna the dejected Pandava with
Bhagavadgītā to fight the enemies by advocating dharma as solutions to his
psyche torment and anguish. His words are sublime and profound like a
philosopher sage, whereas during the war for instance acting as Arjuna's
charioteer, a noncombatant, Krishna does not hesitate to advise the Pandavas
to overpower the mighty Kaurava warriors by guile. In the scholarly context
such a diversity in a personality has led some to view that Krishna the friend
of the Pandavas and Krishna the philosopher are concerned with different
cycles of legends with the same name in the Mahābhārata.
The aim of this paper is to show that the Mahābhārata amplifies Krishna-Vrsni's
personality while the Bhagavadgītā amplifies his philosophy of life. He
consumed life but life could not consume him-he was a walking yogi. This is
achieved by two objectives: (A) by establishing his historicity, (B) by giving
a profile of him as a statesman par excellent, with the aim to show that his
words and actions reflect human character and thus there is really no such
contradiction as to justify the theory of two or more Krishnas.
Scientific Analysis of Correlation between Natural Factors
and Indic Festivals as well as Festivals Around the Globe
Dr. Kalyan Chakravarthi, Dr. Avijit Gangopadhyay and Dr. Bal Ram Singh
Center for Indic Studies
University of Massachusetts Dartmouth
Dartmouth, MA
02747
Annual festivals are part of numerous cultures throughout the world. The
occurrence of the festivals in a given culture varies with the type of
calendar followed in that tradition. While some of the American holidays are
celebrated based on the Gregorian calendar, many other traditions, including
Indian traditions follow lunar calendar. Since traditions are long-lasting by
definition, and are associated with cycle in the natural conditions (weather,
crop, etc.), we decided to analyze several natural parameters (temperature,
day length, moon light length, etc.) examine a correlation between annual
festivals) and natural factors.
Mean temperatures of the past 10 years for Holi (Hindu), Diwali (Hindu),
Muharram (Muslim), and Rosh Hashanah (Jewish) were recorded, along with
daylight time and moonlinght time. Variations calculated as standard
deviations in mean values of temperature were divided by the standard
deviations observed for the mean values of the daylight times. The ratio of
variation in temperature per variation in the daylight time (VTPVDT ratio).
This ratio was used as a parameter to compare different festivals.
Results suggest significant correlation between selective natural parameters
and annual festivals of those civilizations whose calendars are based on
lunar. There is a significant constancy between the day of the festival and
the moonlight time, and there is a common observance of very low VTPVDT ratio
for three different cultural festivals, showing a commonality of a physical
parameters.
The New Value System In The
Mahabharata: Bhishma And Sri Krishna
Dr.
Sitansu Sekhar Chakravarti
University of
Toronto
Canada
Email: sitansuc@yahoo.ca
The
Mahabharata is a story of two stalwarts, Bhishma and Sri Krishna; the former
is the last proponent of the old value system, the latter the architect of the
new. Both value systems agree to a point in that they share duty to the human
kind as obligatory to all. The difference is regarding how far the obligation
is perceived to be extending. In the traditional value system duty to the
humankind is resolved in terms of taking care of the guest. Sri Krishna goes
even further. He considers himself indebted to Draupadi for having failed to
stop her plight of attempted disrobing in court, whereas this is not perceived
as falling within the domain of duties by Bhishma. Sri Krishna wants to build
a politically strong India, after Jarasandha is killed, so there is the
required kind of infrastructure laid toward prosperity of the people leading
to the spiritual goal. He considers helping others on the basis of oneís
capabilities as oneís duty. Karma yoga fits into this context. It is not
deotological (i.e., without regard for consequences), contrary to the claim of
Amartya Sen in his recent writings, but is goal oriented. Taking a cue from
Sri Aurobindo, the other face of Truth, is the goal. This involves an ethics
of benefit to all, not necessarily of those only belonging to oneís kingdom,
geared to spirituality. Bhishma, his abilities notwithstanding, has all the
respect for Sri Krishna, although he does not become the vehicle for the
latter in his attempt at translating the new value system into practice. To
Bhishma, truth in the literal sense, i.e., satya, is of the utmost importance,
other ethical considerations seem to be buried behind it, so much so that even
his kula that he is so keen to protect, is in jeopardy. Sri Krishna puts more
emphasis on the other face of Truth, and does not hesitate to flout the
literal truth for its sake when the greater goal is involved. Paddharma takes
a new dimension here. The goal certainly is never his own selfish end. Karma
yoga is the gift of Sri Krishna to the world in this perspective. It takes
into consideration the other in the most intimate way, and is dynamic in
respect of the ethics involved. In spite of the greatness of Bhishma, his
rigidity is in sharp contrast with the dynamic role that Sri Krishna plays.
Further continuity in the tradition laid down by Sri Krishna had to wait until
Swami Vivekananda came to the scene, extending the concept of Karma Yoga to
that of worship of God in and through service to all.
Amartya Sen On The
Gita
Dr. Sitansu Sekhar
Chakravarti
University of Toronto
Canada.
Email: sitansuc@yahoo.ca
In his
article in The Journal of philosophy, September 2000, Amartya Sen has made it
known to his readers his philosophical disapproval of Sri Krishnaís advice in
the Gita to Arjuna, vis-a-vis Arjunaís stand regarding not to fight and kill
people for whom he has affection. Sen questions the high deontology of Sri
Krishna in so far as he urges Arjuna not to waver from his obligations (no
matter what results from that), i.e., irrespective of his evaluation of the
consequences. Sen intends to take the other side that of Arjuna, for one must
take responsibility for consequences of oneís actions and choices, a position
fitting well into the authorís broad consequentialism advocated in the paper,
and is seen as absent in Sri Krishnaís stand.
I would contest the
readings indicated of the points of view of Sri Krishna and Arjuna by Sen.
Sri
Krishnaís position is certainly not deontological, although he
advises Arjuna to stick to his duty. Arjuna, the friend of Sri Krishna, has
had a psychological setback, and needs counsel. Fighting the war is not a
deontologically foregone conclusion for the latter who, out of
consequentialistic considerations, had tried hard to avoid it. However, when
Arjuna has come to fight, a situation arrived at by long deliberations and
diplomatic moves, and finds himself in a state of stupor, the friend urges on
him to get back to his own self, so the latter can grow ethically and
spiritually from the position of his swadharma (the specific constitution of
the agent). This indeed is consequentialistic consideration. Sri Krishna does
not think that it is the duty even for all Ksatriyas to fight, for after
having reached the highest state, one is not bound by the constraint of duty
(Gita, 3/17). However, since Arjuna has not reached the state yet, he must not
give in to tamas, and thereby block the passage of his future growth. What Sri
Krishna says to Arjuna is not a dictate, but friendly advice that the latter
is supposed to ponder over, evaluate, and accept in an authentic way, as he
thinks proper (Gita, 18/63), thus taking responsibility for his own action, as
Senís broad consequentialism will have it. The position here is indeed very
different from the paradigm of deontology that Kant upholds.
Karma Yoga
does not preclude consequential considerations per se, in that there is room
for planning for a course of action in it to follow. If Sri Krishna is
advising Arjuna to be insensitive to consequential considerations in the war
he is encouraging the latter to be involved in, it may not be possible for the
latter to heed the words of the friend to take part in the fight without at
the same time going back on those very words in not following the
consequential strategies that fighting necessarily involves. The only
consequentialistic parameter that Karma Yoga needs one to rise above is
attachment manifest in intense joy of achievement, or grief for loss. A
minimum mastery of the attitude of detachment in life, from the pleasures of
the senses, for all practical purposes, which lead to joy in achievement, and
frustration in failure, is a must for all action to follow, including the ones
pertaining to welfare economics. Sri Krishna_s exhortations to Arjuna, on
proper analysis, can be accommodated in the _broad consequentialism_ that Sen
advocates, with the important proviso that the precondition for any action
considered a duty, in the Gita, is an attempt at distancing oneself from
greed, again a consequential consideration in its own turn. This, I take it,
is Sri Krishnaís contribution to Senís consequentialism.
Some Sub-Stories of Mahabharat
& Their Relevance
Dr. Amita Chakravarty
Guest Lecturer, Dept. of Sanskrit, University of Calcutta
Satinath Sadan, 34/A, Panchanantala Lane, Kolkata - 700034, India.
It is a well known fact that Mahabharata, the great epic of India, is the
collection of innumerable stories, comprised in thousands of verses, developed
through long ages, not less than eight hundred years (approximately from 4th
century B.C. to 4th Century A.D). The title ëMahabharataí indicates not only
its largeness (bharabatva), but also its greatness (mahatva). One can say
unhesitatingly that its greatness follows from the fact that it can
communicate some universal lessons to mankind of today, even. Social and
moral, political and historical, educational & cultural and various such other
principles can be extracted from the huge bulk of the epic.
The Principal story, as commonly known, moves round the clash between the
Kauravas & Pandavas leading to ultimate victory for truthfulness, tolerance,
propriety, uprightness and various such other values which, if practiced by
the modern World-Community will lead to an ideal human society.
In addition to the Central-story, there are many other sub-stories told in
course of the Principal one. These can be compared to the river streams
falling in the Ocean like -Epic-body. The humble attempt of the authoress of
this dissertation will be to focus on some of such minor stories predicting
the aforesaid values for humanity in general.
Student-teacher relation - burning Question of the day, undisputed submission
to teacher by the student, eagerness to serve teacherís purpose, tests of the
student by the teacher causing him to fall in hardships - reflected in the
stories of Aruni, Upamanyu of Utanka, (Book I, Chap - 3), also in the story of
Ekalavya.
Ideal-relation among sons and parents - dealt in the stories of ëGarura and
Vinata (1,30-34), Vidula and Sanjaya (V, 133-134) and in many others.
Divorce-stricken Society of todayís world may learn how do a couple submit to
each other and make conjugal and family life happy from the stories of Tapati
and Sambarana (I, 171-173), Nala-Damayanti (III, 52-79), Savitri-Satyabana
(III, 292-296) and others.
Ultimate teaching of the epic is, undoubtedly, that of warning against war
which looms large on the atmosphere of many a region in the modern-world.
Victory of one side may be achieved, but it would be at the cost of almost
total annihilation and devastation.
Managing the Mind toward
Master-Slave Relationship: An Interpretation of Kapilaís Philosophy of
Samkhya
Dr. Harish
Chandra
Dayananda Institute of Vedic Studies
B87
Sainikpuri
Secunderabad
Hyderabad 500 094
India.
Email: divayes@eth.net
Kapila is the
author of the treatise known as Philosophy of Samkhya, the very first formal
treatise of Indian philosophy. Typically philosophers tend to explain the
events seen in the world within a consistent rational framework. Kapila goes a
step further that he doesnít lose sight of the very instinctive purpose of the
human life, namely, to be void of any kind of pain and suffering. While he
develops the framework for the universal phenomena, noteworthy are his
contributions on the functioning of the mind. He treats an individual as a
composite of body, mind and soul. While the body and mind are manifests of
matter, the soul is a non-material entity. The soul is the presiding entity in
an individual with body and mind given as powerful tools. Futhermore, the mind
is treated as a composite of manas, ahamkara and mahat, also called buddhi.
During our typical functional states when we are consciously awake or are
dreaming, the soul is continuously engaged in taking cognition of the current
or past ëknowledgeí that is depicted on the mahat.
Brief description of
the functioning of the mind will be followed by developing a prototype that
mind can be viewed as our personal secretary given to us for our efficient
functioning in the world. Many of our problems originate because the mind
plays a more dominating role in our day to day functioning. It will be
emphasized that only very trivial tasks should be delegated to the secretary.
A more proactive approach in life would be to develop master-slave
relationship between the soul and the mind. Distinction will be made between
our desires and conscious will power that can bring turning point in
life.
Vedic Concepts: Scientific
Spirituality toward Humanism
Dr. Harish
Chandra
Dayananda Institute of Vedic Studies
B87
Sainikpuri
Secunderabad
Hyderabad 500 094
India.
Email: divayes@eth.net
The world
consists of both matter and non-matter usually closely inter-linked. A living
being is a good example wherein the soul resides in the body. While the body
is a manifest of matter the soul is not so. A philosophical approach must be
consistent and based on law of causation leading to plausible explanations to
the events seen in the world. There have been several approaches in past. Two
extreme approaches are based on either matter alone or spirit alone. While the
first finds it difficult to explain our birth, death, and emotions of pleasure
and pain the second fails to convince why the world was brought into
existence. Vedic philosophy takes a pragmatic approach based on three primary
entities God, soul and matter. As we see in the world, a carpenter makes a
chair out of wood for a human end-user, God created the world out of matter
for the benefit of the souls. Essential Vedic concepts are briefly described.
Their rationality make them ideally suitable as the basis for the humanism ñ a
thought process that could find universal acceptance by entire humanity as is
seen in the case of matter-related studies such as physics and chemistry. Some
examples will highlight the point.
Values In Ancient & Modern
Indian Educational Systems : An Analysis
Dr. (Mrs.) Sharad Chandra
406, Sector
37
Noida ñ 201301
UP, India
Email: chandras@del3.vsnl.net.in
The
objective of ancient Hindu education was three-fold : acquisition of
knowledge, inculcation of social and religious rites, and above all, formation
of character. The texts used were scriptures which the guru and the disciples
read together, the disciples freely asking questions , and the guru answering
them in the manner he thought proper. And the place of education was always
the guru's house where the disciple lived, and served him with dedication. The
students who were supposed to have completed their education possessed
knowledge, 'vinaya', well defined principles with respect for all forms of
life and nature, and had a strong character to guide them through their
journey. They were an asset to the society they belonged.
In the modern
society, unfortunately, education has taken on an aspect which is more like an
industry : production and distribution of knowledge. The human being has got
lost in the process, so have the human values.
My paper addresses this
very question in three steps:
i) How and why has education declined to
the level it has in a country whose educational system/Universities in the
past attracted scholars from all over the world.
ii) Reasons for this
degeneration or deterioration.
iii) Measures which, if properly
implemented can still meet the crisis with a fair amount of success.
On Sannyasa, the Fourth Stage of Life
Ms. Maya Chattopadhyay
B11 Malancha, P.O. Rajbari
Dum Dum, Kolkata - 700 081.
As Aryan society had fourfold division (four varnas) so the life of the
individual Aryan was divided into four stages (asramas). The first stage was
brahamacarya, the period of discipline in education; the second stage was
householders life, Third stage was vanaprastha, the retreat for the loosening
of bonds; the last one was sannyasa, the stage of a homeless wanderer. This
concept of asrama is an unique one.
The following points will be discussed in the paper regarding sannyasa :
The concept of the four stages of life ìrepresents the ideal rather than the
realî, because most members of the society never passed through all these
stages of life.
It is believed that there was a developmental process in the stages and one
might attend sannyasa in his advanced stage of life, However, in practice, it
was not like that as we find in the case of historical Buddha and Sankaracarya
who either shortened or omitted householderís stage.
The Upanisadic conception of sannyasa. -- The Bhagavad Gita and sannyasa. --
The concept of sannyasa in Manusamhita. -- Some other scriptures.
The other stages of life and sannyasa. The caste systems and sannyasa.
The utility of sannyasa in the society. Its Status. The classification of
sannyasa.
Modern interpretation of sannyasa.
Development Of Mathematics From
Sanskrit
M. P.
Chaudhary
Department of Mathematics
University of
Delhi
Delhi-110007, India
Email: mpchaudhary_2000@yahoo.com
In
this paper the basic things is to describe the initial development of
different branches of mathematics from Indian mother language Sanskrit. Then
an attempt is made to discuss in detail the important branches of mathematics
like solid geometry, arithmetic, algebra, equations, permutations &
combinations, series mathematics & integration, geometrical algebra,
trigonometry etc.
Nagarjunaís Contribution Towards
the Chinese Buddhism
Professor Cheng
Jianhua
Department of Oriental Philosophy
Institute of
Philosophy
Chinese Academy of Social Sciences
5, Jian Guo Men Nei Dajie
Street
Beijing 100732, China.
Email: cjianhua@163bj.com
ìSunyataî
is the core concept of Nagarjunaís philosophy. The concept of sunyata was
introduced into China in the early fourth century. Kumarajive was the first
person, who had translated Nagarjunaís philosophy into Chinese and preached
the doctrine, ìsunyataî to the whole community of Chinese Buddhism. Since the
scriptures of Madhyamaka (e.g. Madhyamikasastra, Mahaparjnaparamitasastra and
Satasastra) were translated into Chinese in succession, there occurred a
number of eminent scholars who were very much interested in study of
Madhyamika philosophy at the time. Seng-zhao, a great disciple of Kumarajive,
had written a book named Zhao-Lun on Madhyamika. Although the expression and
explanation of Zhao-Lun is quite deferred from Nagarjunaís Madhyamikasastra,
both the ideas are very similar. Since then, the philosophic Chinese Buddhist
schools (called ìLiu-Jia Qi-Zongî in Chinese) which held in difference on the
concept of ìsunyataî were occurred one after another. It was, during the Sui
and Tang dynasties the eight kinds of Buddhist Sects like Tiantai, Sanlun (the
Three treatises Sect), Vijna, Huayan, Zen and Pure Land Sect came into
existence. All these Chinese Buddhist sects had declared that Nagarjuna was
their first master. However, among the eight Chinese Buddhist sects, there are
only Tiantai and the Three Treatises sects that have some thing to do with
Nagarjuna. A so called the Three Treatises Sect was actually in direct line of
succession of Nagarjuna that had based its doctrine on Madhyamikasastra,
Satasastra, and Dvadasanikayasastra. Tiantai Sect had based its doctrine on
Sadharmapundarikasutra. The central concept of this sect ìYi-xin San-guanî (to
view from three aspects with one mind) is actually come from or inspired by
the verse No. 24 of Madhyamikasastra and Mahaparjnaparamitasastra. The early
development of Chinese Buddhism, therefore, has some thing to do with
Nagarjuna either directly or indirectly. This shows that Nagarjuna had given a
great influence to the Chinese Buddhism and because of his great contribution,
he deserves to enjoy high prestige in the Chinese Buddhist society.
In
my paper I will focus on the following three aspects: the spread of
Nagarjunaís philosophy in its early stage in China, the relation between
Madhyamika and the Three Treatises Sect, and the Nagarjunaís influence towards
Tiantai Sect. In the area of the spread of Nagarjunaís philosophy in its early
stage in China, I consider that the current situation in its early stage when
Nagarjunaís philosophy was introduced to China was very hard for those foreign
religions to spread. That is why Buddhism could only run side by side with the
local Chinese sorcery that was very popular of the day. That is what a so
called the main characteristic of spreading of Nagarjunaís philosophy in China
in its early stage. As concerns the relation between Madhyamika and the Three
Treatises Sect, I consider that the latter was in direct line of succession of
the former by making a comparison of the two. In the case of the Nagarjunaís
influence towards Tiantai Sect, I consider that the philosophy of Master Zhi
Yi (an actual founder of Taintai Sect) was inspired very much by the concept
of the Two Kinds of Truth that was mentioned and highly stressed in
Madhyamikasastra.
Hindu Thought And Culture For
A Globalising World
Dr. T. H. Chowdary
Information Technology Advisor: Government of Andhra Pradesh, Director :
Center for Telecom Management & Studies Chairman: Telecom Users Group of
India, Chairman : Pragna Bharati, Andhra Pradesh Advisor: Satyam Computer
Services & Fellow: Tata Consultancy Services, Former: Chairman & Managing
Director, Videsh Sanchar Nigam Ltd
Plot No. 8, P&T Colony, Karkhana (Secunderabad), Hyderabad - 500 009.
Phone : +91 (40) 784-6137, 784-9966, 345-0878 (Off) & 784-3121 (Res)
Fax : +91 (40) 781-4520, 345-3977, 789-6104 & 784-0058 (Off), thc@satyam.com
The essence Hindu philosophy consists rationalism; the thought that, aham
brahma asmi (I am Brahma) and tat tvamasi (you are That); the benediction,
lokah samastha sukhinobhavantu (people in all the worlds should live in
comfort) and niramaya (without disease). Hindu philosophy conduces for harmony
and brotherhood of all peoples, in all countries. Ideas like isavasya midam
sarvam jagat , tyaktena bhunjithah; magridhah propound reverence for life and
nature, non-exploitation and sharing with
others; non-acquisition The injunction sarva dharman parityaja mamekam saranam
vraja (leaving aside all creeds, take refugee in me) and etat aseshena
vimrisya, yadechasi tada kuru (critically analysing what is revealed to you,
do as you please), give freedom untrammeled by any faith and religion and
creed, to every person to work in the light of his intellect and reason. It is
these ideas that conduce to harmonious globalisation. The assertion, dharmaa
viruddho bhuteshu kamo asmi (I am the desire that is not
opposed to righteousness and justice), conduces to non-exploitative, wise and
ethical trade for reasonable profit. So even global trade can be conducive to
loka sangraha, i.e, welfare of the world. The paper will give an exposition of
these thoughts in relation to contemporary attitudes, assertions and goals of
people, societies and nations.
Oriental Enlightenment: India and
the Transformations of Modern Thought
Professor J. .J. Clarke
University of
Kingston-on-Thames
UK
Email: J.Clarke@kingston.ac.uk
The
European 'discovery' of Indian metaphysical thinking in the Romantic period is
the starting point for an exploration of the intellectual encounter between
the two traditions in the nineteenth and early twentieth centuries, and for a
re-examination of the impact of Indian thinkers on modern thought.
Post-orientalist critiques of this encounter have typically portrayed Western
representations of Indian thought as constructions, as projections of European
colonial domination designed to affirm and rationalise Europe's global
hegemony. I argue that, while this perspective has the merit of unmasking some
of the hidden agendas of Western scholarship and orientalist writing, it has
also had the effect of underrating India's contributions to modern thought. By
using a hermeneutical model, the role of Indian thinkers from Rammohan Roy to
Vivekananda and Radhakrishnan can be seen, not as a pale reflection of
dominant European intellectual and political interests, but rather as a
significant and fertile contribution to an emerging global philosophical and
spiritual discourse.
What the Upanisads Have to Teach
the Global Audience in the 21st Century
Professor Francis X. Clooney, S.J.
Boston
College
617-552-3883
Email: clooney@bc.edu
The Upanisads,
religious and philosophical texts of ancient India (the most prominent from
the 9th-3rd centuries BCE), record the debates, investigations, teachings and
speculations of kings and sages about
the nature of the world, the self,
the meaning of this life and the path beyond death. Rooted in but diverging
from earlier ritual and speculative traditions, the Upanisads revise old
ideas, values and practices in light of new concerns. They introduce key
religious and philosophical questions, including profound teachings on
language, thought, and self-knowledge, fresh perspectives on the nature of the
world, the divine, and ultimate realities, along with pedagogical insights,
social and cultural commentary. In addition, the Vedantic use of the Upanisads
shows how they instigated rigorous schools of thought, strictly nondualist or
theistic, combining philosophical and religious, practical and speculative
values. For generations people outside India have paid serious attention to
the Upanisads, but much of this attention was focused on their content,
presented either as strictly philosophical, as an alternative to Western
theism, or as pure mysticism. This presentation explores the more complex ways
in which today¼s global audience, with diverse religious, philosophical, and
cultural interests, can still learn from the language, methods, and
conclusions of the Upanisads. Attention will also be paid to how they can be
usefully complemented by other global traditions.
Theory And Practice In Hindu Bioethics
Dr. S Cromwell Crawford
Professor, Department of Religion
University of Hawaii, Honolulu, HI 96822
The course of the twenty-first century has been set by revolutionary
developments in science and technology. These events have spawned new
intellectual, spiritual, and ethical questions. Answers to these questions
require the cooperative efforts of both science and religion. In the past
Judaism, Christianity and secular philosophy in the Anglo-American West were
deemed the only alternatives to a Hippocratic medical ethic. Today, however,
with the emergence of new pluralistic approaches to world cultures, we are
being introduced to non-western traditions to help us address these moral
dilemmas which seem to exceed the conceptual capacities of any one discipline,
philosophy, or religion. Among eastern perspectives, Hindu bioethics stands
out. Its strength lies in the fact that it is integrated in an indigenous
system of medicine which is more alive today than at any time in its 2000 year
history. It addresses the preventive and promotive aspects of medicine;
mind-body connections; connections between the microcosmos and macrocosmos;
and relies solely on nature. Hindu bioethics is philosophically pluralistic
and ethically contextual, giving it that conceptual flexibility which is often
missing in western religions, but which is demanded by the complexities of
moral problems of the 21st century.
Theoretical considerations are supplemented by practical examples in the areas
of beginning and end of life issues.
Surrendering to Krishna or
Surrendering to Lust: An Analysis of Comparative Experience
Premananda Das
Hare Rama Hare Krishna, Boston
E-mail: premananda@juno.com
According to the teachings of Bhagavad-git”, the jÈva has the choice to be
controlled by the divine (par”m prakÂtim) or by matter (apar” prakÂtim). This
paper focuses on the experience of the individual under these respective
energies in terms of the jÈvaís sense of clarity and contentment, realization
of her self-identity, and existential fate. The paper includes a discussion
showing that k”ma (lust) is the jÈvaís enemy, not nature. When the jÈva
surrenders to lust, the jÈva is disempowered; when the individual pursues the
path of bhakti, this practice empowers the jÈva to overcome lust and alter
his/her existential condition.
The Ultimate in the Buddhist
Pantheon
Dr G. B. Deglurkar
901 Purushottom Sptts
Off
Bhandarkar Road
Pune ñ 411004
Email: upendra@giaspn01.vsnl.net.in
ì
The Hindu Images of Gods and the Buddhist ones as well, are not only to be
admired as works of art - it thus may be a mere; ë Bahirangapariksaí - but to
be read, so to say, as a literary text. There is the exoteric way of looking
at them, as a stranger or a simple devotee can do; it is the relative form
which is the basis for further concentration and meditation which may
gradually lead to higher intuitions: Karmamukti. Then there is another way of
reading them; an esoteric one which allows the man who has been initiated to
the inner meaning of the doctrine to understand the image in its full
significance, or its spiritual tattvaî.
Along with the philosophy and
tenets of Buddhism its symbols and images traveled beyond the borders of India
into Iran, Middle-east, China, Japan and almost all the South-east Asian
countries. This is such a well-known fact, which hardly needs any elaboration.
However it would be interesting to know as to how the Buddhist philosophy
condensed in an image which is venerated throughout the aforementioned
countries. This one is the invaluable and unique contribution of India at
least to the Buddhist world the influence of which is discernible in the
religious imagery wherever the impact of Buddhism is seen. A humble attempt is
made in the following pages to elucidate this theme.
Influence Of Sanskrit Literature In The World
Chakradhar Deka
HOD, Sanskrit, B.B. Kishan College
P.O.: Jalahghat, Dist: Barpeta
Assam,
India
(Vill+P.O: Muguria, Via: Patsala, Dist: Barpeta(Assam), Pin: 781325)
66764
Sanskrit language is one of the oldest languages of the world that was
originated in India. As an old rich language its literature is also very
strong and extensive. From the Vedic period onwards, its influence is seen not
only in India, but also in the other parts of the world .So, the present paper
aims at highlighting the influence of Sanskrit literature in the world
scenario. Sanskrit literature is so a vast and extensive literature that it
embraces all the branches of human knowledge. In this flowery literature, we
have not only the books of prose, poetry, medicine, music, art and
architecture. These books from various fields have been attracting and
influencing the people of the world age onwards. The first book of Sanskrit
literature called Veda is not only the oldest scripture of India but also one
of the oldest scriptures of the world. So, naturally, the Veda has a great
influence on the development of the other literatures of the world.
Again, the books like Brahmanas, Upanishads and Purans have played an
important role for the development of human civilization. The influence of the
two great epics named Mahabharata and Ramayana, is beyond doubt. The impact of
Ramayana and Mahabharata is seen many countries of the world till to-day.
These books have been translated into many languages of the world.
Kalidasaís works have greater influence on the world community. Specially,
Kalidasís magnum opus Abhijnanasakuntalam mesmerizes the erudite scholars like
Geothe, Sir Monier William, Wilson etc. along with other readers. Moreover,
the other books of Sanskrit literature have also influence on the people of
the world. The renowned book of fable called Panchatantra has been translated
on the people of the world. The renowned book of fable called Panchatantra has
been translated into other languages of the world. Moreover, the book of
politics named Arthasastra is unique one and it has great influence in the
field of Polity. Again, the books of music, art and architecture have also
great value for the development of world culture. The system of medical
science called Ayurveda which is one of the strongest systems of medical
science now-a-days, is the product of Sanskrit literature. What more,
philosophical books are also available in Sanskrit literature and these books
have constituted Indian Philosophy that influences many people of the world
forever. Hence there is no shadow of doubt that Sanskrit literature has great
influence in the world in various fields.
Some Characteristics of
Kashmir Shaivism
Douglas E. DeMasters
E-mail: ddemasters@earthlink.net
The aim here is to explore the characteristics of Kashmir Shaivism to discover
a language with which to discuss the nature of consciousness. Here by
consciousness is implied more than simply that possessed by human beings,
important as that is, of course. The consciousness of interacting ecosystems
is of importance presently.
It is felt that the entire earth is a living organism, constantly involved in
a global decision making process. Language comes from foundational concepts
through which a discourse about the essence of a topic can
be accomplished. Thence comes, eventually, ritual behavior. Language has a
definite, dynamic aspect which gives discussions some degree of tension. It is
from this tension that the ability to deal creatively with the universe comes.
Kashmir Shaivism was developed as a philosophical spirituality in Kashmir,
india in the 10th century A.D. through the efforts of Utpaladeva (c. 900-950)
and Abhinavagupta (c. 975-1025). One of the central tenets of Kashmir Shaivism
is the concept of Recognition. Specifically, this equates to the
Self-Recognition of God as Himself. From this Recognition sprang all Creation.
As Kashmir Shaivism relates to human beings, there is also the same divine
spark in all of us as well. It is the posture of this paper that it pervades
the entire universe. Foundational, ontological concepts of consciousness hinge
to a large extent on beings being able to recognize themselves as significant.
Kashmir Shaivism extends the idea of human self-recognition and consciousness
to the establishment of God's self-fulfilling divine activity. In many ways,
that divine spark is a system-level consciousness and awareness which extends
to the entire universe.
This realization has some formative issues about the structure of the target
language of this paper. Currently, there is a debate centered on the
connection between Quantum Theory and consciousness. This being the case, some
foundational concepts involved in the consideration of the language in
question will include some notions of Quantum Theory.
Returning to the Roots of Ashtanga
Yoga
Yogi Amrit Desai
P.O.
Box 549, Sumneytown
PA 18084
Email: AmritYoga@aol.com
For thousands
of years, Patanjaliís Yoga Sutras have upheld the core values of yoga. Over
the centuries, however, yoga practices have changed dramatically, but yogic
values have not. When a profound discipline as yoga travels for thousands of
years and is adopted in a culture with totally different values, it collects
dust and the core values begin to deteriorate. *Yoga has become very popular,
but what has become popular is not yoga.*
This program re-examines
Patanjaliís Ashtanga or Eight-limbed Yoga. The word ìeight limbedî
automatically implies the one body of yoga. Just as when we are predominantly
using any one limb of the body, the whole body actively participates.
Similarly, when we are practicing any one limb of eight limbed yoga, the whole
body of yoga with all itís limbs must be engaged in order to enter the
integrative domain that yoga is. Whenever you attempt to use one limb, like
asana or pranayama without the mental and spiritual limbs of raja yoga, it
becomes physical postures not yoga postures.
*The fundamental purpose
in the practice of yoga is to initiate integration and union of all
conflicting, fragmented aspects of our self. This can be achieved only when
all extensions of our being, body, mind, heart and soul are engaged to
function harmoniously as one unit ñ one body.*
Since my arrival to the
U.S. in 1960, I have done dedicated work in re-instituting the spiritual
values into the practice of Hatha Yoga, and have written three books, Kripalu
Yoga: Meditation in Motion, Books I and II, and Amrit Yoga: Explore, Expand
and Experience - the Spiritual Dimension of Yoga. The methodology developed
has become so widely adopted that today it is taught by some 4,000 certified
yoga teachers in more than 30 countries. I will lead the group in an
experience of yoga, mantra chanting and guided
meditation.
Yoga of Bhagvad
Gita
Yogi Amrit Desai
P.O.
Box 549, Sumneytown
PA 18084
Email: AmritYoga@aol.com
Practice of Yoga
is moving from duality to unity. As human beings, we have an inborn sense of
individuality, ëI amí. This leads to duality of I and the other. Because of
this duality we tend to go against universal laws which result in our karmic
suffering. When we choose one side of the integrated polarity, we create a
split in our integrated Self. On the other hand, when we embrace the opposites
unconditionally, as Krishna says, we return to omnipresent unity. This is the
yoga of equanimity in Bhagvad Gita.
In this paper, we explore the
implications of separative consciousness, its karmic consequences and how the
teachings of ësthita pragnyaí can be practiced to attain liberation from the
conflict of duality that is at the core of all human sufferings.
The Mahabharata: Treasure of Knowledge & Wisdom
Acharya Purnachandra Dhungel
Vice-Chancellor
Mahendra Sanskrit University
Dang, Nepal
Of all hitherto existing written texts of the world, the Mahabharata
unquestionably occupies a prominent position for its transcendent treasure of
knowledge and wisdom. A historic work consisting of around one lak stanzas, it
opens mortal eyes to divine truth through multifarious chains of sensational
events and circumstances: perhaps, the only holy book that leads man through
passion to purity most successfully.
The creator of this work, the great poet Vyasa has been revered as a supreme
being, as a joint image of Brahma, Vishnu and Maheshwar (the Creator, the
Savor and the destroyer).
An epoch-making and historic creation, the Mahabharata. considered carefully,
receives its completeness in three different stages of time. In the first
stage, it is named as Jaya; Bharat in the second, and Mahabjharata in the
trird stage. Its subject matter being weighty and wonderful, pure and profound
it receives this title: Mahatwat Bharabat twat cha Mahabharata muchyate,
meaning: As it is mighty and marvelous, so it is called Mahabharat.
This rewarding creation is not so much worshipped for its majestic tales and
teachings as its for squeezed expression of all Shastras (philosophies).
The conclusion of all Shastras, this work is all-loving and universal. It
includes such a wide range of subjects centering on Dharma, Artha, Kama and
Moksha ( religion, money, passion and salvation) that one tends to call it the
mine of all knowledge. Perhaps, for this reason, contemplative minds prefer to
call it " encyclopaedia of knowledge."
The Mahabharata is supposed to be the fifth Veda. For sure, the Vedas being
action-oriented, all-good and spiritual are the world-constitutions.
There are all together twenty-two celebrated interpreters of this incomparable
work, all of them specialized, surpassing and extraordinarily talented. Among
them are Acharya Nilkantha, Annanta Bhatta, Arjun Mishra, Ramanuj, and
Vimalbodh, whose interpretations and analyses offer us no occasion of doubting
ids authenticity, supremacy and multiple applications.
The dominant tone throughout the text is nostalgia, though valor surpasses it
at times. The purpose of the fifth Veda is to create disgust at or loosen
attachments to earthly objects and lead man to ultimate truth, salvation. The
text is certainly successful in this purpose. World-reverent Vyasa beautifies
his great book with a series of intriguing series and vivid picturization of
Aryan civilization. Indeed, it is these stories which have carried the heavy
philosophy down to us so swiftly so naturally through thousands of generations
of the past. This is the most manifest expression of Hindu civility and
civilization, which focuses among human beings mutual understanding, sympathy,
co-operation, charity, tolerance, co-existence, peace and prosperity.
The Mahabharata warns that we ought not to ignore religion at any costs; no
borders of the world-countries can confine it.
Introduction to Hatha Yoga
Wendy Dion
Yoga Puram, a hatha yoga studio, Hartford, CT.
It is experiential presentation of Hatha Yoga. Our framework will be the
eight-fold path of Patanjali. We will use the body as a doorway to expand
awareness and the breath as a guide for illumination in our journey to
discover connections between individual patterns or tendencies and health
concerns. We will mindfully explore the interrelationships between all systems
of the body and play with balancing dynamic energy and fluidity in a way that
optimally enhances individual health.
The Vedic Values As Reflected
In The Gita : A Brief Analysis
Professor Surendra N. Dwivedi
Louisiana State University at Lafayette
LA -70504
E-mail: dwivedi@louisiana.edu
Dr. Madhurendu B. Kumar
5802 Highland Rd., Baton Rouge
LA 70808
E-mail: mb_kumar@yahoo.com
The Vedas are the earliest and basic scriptures of Hinduism. The original part
of the Vedas is Samhitas. The subsequent additions made to the Vedas comprise
Brahmanas, Aranyas, and Upanishads, which were developed in that chronological
order. The Bhagawad Gita came into being much later. It expands upon the
concepts and doctrines of the preceding Vedas.
In this paper we describe the growth and reinterpretations of Vedic ideas into
broader setting synthesizing the widely varied views, that Gita achieved.
While recognizing a multitude of gods, the Vedas advocate monotheism. In the
Gita, Lord Krishna convinced Arjuna of the same principle of monotheism by
displaying His Universal Form and some salient attributes of the Supreme
Being. The principles of Yajnas emphasized in the Vedas are highlighted in the
Gita. It brings into focus the messages regarding the Absolute Truth, Karma,
Yoga and Self -realization, which were originally enunciated in the
pre-existing Upanishads.
Hindu Influence on
Christianity
Dr. Koenraad Elst
Belgium
E-mail: elst.koenraad@pandora.be
Many Hindus, Theosophists and South-Asian Muslims fondly believe that Jesus
was a kind of rishi or sufi, a travelling guru who learned his trade in India
before going on an eventful preaching tour in Palestine whence he returned to
stay and breathe his last in Kashmir at the ripe age of 115. The limited core
of truth in this story is that some elements in Judaism, in Jesus' preachings
and in mature Church doctrine can indeed be traced to the broader Aryan
(Indo-Iranian) tradition through three of its offshoots: (1) Zarathushtra's
Mazdeism, a (partly rebellious) offshoot of the Indo-Iranian religion
approximately preserved in the Vedas, influenced Judaism in the 6th-4th
century BC; (2) ideas from missionary Buddhism and other Indian schools of
thought were in the air in the eastern Roman empire and influenced the
Gospels, sometimes through the mediation of other Hellenistic philosophy
schools; (3) Mithraism, Mazdeism's Romano-Hellenistic offshoot, influenced the
nascent Christian doctrine, especially the liturgy and Church calendar. In
this paper, a brief overview of these common or borrowed elements will suffice
before we focus on their meaning and implications for the science of
comparative religion.
Some of these borrowings are anecdotal and peripheral, others go to the heart
of Christianity's distinctive beliefs, e.g. the doctrine of Incarnation. The
Christian doctrine of Salvation (in a non-worldly sense, as dictinct from the
Jewish belief in a political "salvation" amounting to the restoration of
David's kingdom by the Messiah) is borrowed in its essential features from
Upanishadic-Buddhist notions of Liberation transformed in a
devotional-theistic sense, and sets Christianity apart from the other members
of the "Abrahamic" tradition. Indeed, a closer study of the Indic elements in
Christianity reveals a dimension which cuts through the neat dichotomy between
Abrahamic and Pagan religions.
The Importance Of Ahimsa In
The Yoga Sutra, In Gandhi's Thought, And In The Modern World
Professor Hope K. Fitz
Email: FITZH@easternct.edu
Never has there been a time when ahimsa, basically nonharm and compassion, was
needed more than it is today. To support this claim: first I will examine the
meaning and role of ahimsa in the Yoga Sutra, and in Gandhi's thought; then I
will explain how the practice of ahimsa affects one's perspective of self in
relation to others, which I call "boundaries of the self;" and finally, I will
argue that these boundaries affect our attitudes which, in turn, affect
whether or not we engage in conflict and/or violence.
Having stated the general objectives of the paper, let me state in more detail
the areas of concern which I will be focusing upon:
In explaining the meaning and role of ahimsa in the Yoga Sutra and in Gandhi's
thought, the traditional Hindu view of ahimsa will become clear. However, in
considering the influence on Gandhi's views of the subject, I shall also touch
upon the meaning and role of ahimsa in Jainism and Buddhism.
After the foregoing examination of ahimsa, I will explain how the practice and
development of ahimsa as a virtue affects the "boundaries of the self." As I
shall make clear, the practice of ahimsa softens the "boundaries of the self,"
so that one does not view himself or herself as what Immanuel Kant called
"autonomous." Given such a view, everyone else is separated from self by tight
boundaries. I will argue that if the boundaries are too tight, attitudes are
formed that can lead to conflict and violence.
It is the case that the metaphysics of the traditional systems, which I will
consider, are very different, and that difference affects how one views the
"boundaries of the self." However, I will argue that in spite of any
differences, if one practices ahimsa, he or she can soften the "boundaries of
the self" and thereby change his or her attitude about the self in relation to
others. I hold that it is only by this kind of
softening that one can begin to internalize the depth of what Gandhi meant
when he stated, "If one of us falls, we all fall."
Having argued that ahimsa can soften the "boundaries of the self," and thereby
affect one's attitude towards others, I will show that it is primarily
attitude which determines human action. To be more specific, it is attitude
which determines whether or not humans engage in conflict or violence.
The Communion of Saints: Models of
Holiness in a World of Conflict
Dr.
Thomas A. Forsthoefel
Department of Religious
Studies
Mercyhurst College, Erie
PA, USA
Email: tforstho@mercyhurst.edu
This
paper explores the nature and meaning of holiness as grounds for effective
dialogue, solidarity, and even communion across the religious traditions of
the world. The paper self-consciously reverses the program of Rudolf Otto, who
isolates the ìHolyî as ìWholly Otherî over and above human embodiments of
holiness. Instead of focusing on an abstract metaphysic or rarified
mysticisms, I shall consider the ëgreat cloud of witnessesí in Hinduism and
other religions in order to evaluate the testimony of the saints. This
requires an epistemology of holiness as it considers the central question,
ëwhat do we know through holinessí? While heroic examples of sanctity do
provide ërumors of angelsí, decisive metaphysical conclusions based on the
lives of the saints are at best inconclusive, though not, as I will show,
unimportant. Still, the windows to the Supreme which these lives intimate
become, perhaps more significantly, windows to our own humanity, and this is
the common ground for a communion across the religions of the world that
transcends ideology, rivalry, and religious violence. Thus this paper draws on
the resources of phenomenology, epistemology, and philosophical anthropology,
with the notion of models consciously evoking the work of the theologian Avery
Dulles and the anthropologist Clifford Geertz.
Ayurveda and the
Vedas
Dr. David
Frawley
1701 Santa Fe River Rd
Santa Fe, NM
87501
Email: vedicinst@aol.com
Ayurveda
is traditionally related mainly to the Atharva Veda. This paper will propose
that Ayurveda is closely linked with all the Vedas, particularly with the Rig
Veda, the oldest of the Vedas. It will explain how the main deities of the Rig
Veda of Indra, Agni, Soma and Surya provide the basis of the main concepts of
Ayurveda of Vata, Pitta, Kapha and Prana. It will also propose that Ayurveda
provides a foundation for uncovering the inner meaning of the Rig Veda, which
extents the biological concepts of Ayurveda to both cosmic (adhydaivic) and
spiritual (adhyatmic) levels. In this way it will outline a yogic alchemy as
the inner meaning of the Rig Vedic ritual or yajna.
The Rig Veda and the
Ocean
Dr. David
Frawley
1701 Santa Fe River Rd
Santa Fe, NM
87501
Email: vedicinst@aol.com
The Rig Veda
contains a vast maritime symbolism with all of its main deities, showing a
close connection with the ocean, particularly the delta region of the
Sarasvati river. This paper will propose a strong southern, coastal or
Gujarat/Sindh influence on the Rig Veda and its oldest Rishi and king
families. It will attempt to link Vedic literature with recent archaeological
and geological finds in southwest India, Kachcchh and the Gulf of Cambay.
Countering the Afghanistan and NW fixation of many modern scholars, it will
argue that the Rig Veda reflects an indigenous development of civilization in
India itself. The presentation will be based upon Dr. Frawley's recent book,
the Rig Veda nad the History of India (Aditya Prakashan,
2001).
Duty, Desire and Ethics in the
Bhagavad Gita and Ancient Stoicism
By
David M. Freedholm
Princeton Day School
Princeton,
NJ
Email: David.Freedholm@verizon.net, vze29p55@verizon.net
The
study of ìphilosophyî in the West has been the study of Western philosophy.
Western philosophers have generally agreed that ìphilosophyî per se began with
the Presocratics in Greece. Historically, the intellectual traditions of other
cultures have been ignored, dismissed, or treated as a footnote to Western
philosophy. However, in recent years, the primacy of the Western philosophical
tradition has been challenged. For example, a few pioneering scholars are
fighting to get Indian philosophy a seat at the philosophical table, so to
speak. To this end, comparative philosophy has emerged as a way to bring
various philosophical traditions into dialogue with one another. This paper
will be such an exercise; comparing the ways ancient Stoicism and the Bhagavad
Gita addressed notions of duty, desire and ethics.
When one reads the
Enchiridion of Epictetus or the Meditations of Marcus Aurelius in conjunction
with the Bhagavad Gita, it is possible to identify clear similarities and
connections in theme. All three are ultimately concerned with how humans can
attain peace of mind, serenity or moksha in the midst of a world of inner and
outer turmoil. Duty becomes a key question for each. Epictetus contends duty
is ìdefined by our social relationshipsî and that ethical behavior flows from
knowledge of what is fitting to do according to the roles assigned us by
Logos. Similarly, the Gita advises that right action flows from an
understanding of oneís particular dharma and the duties that flow from it. The
Gita advises that moksha can come from a life dedicated to selfless service to
others through the subduing of the ego and desire. Likewise, the Stoics
contend that serenity comes from the adoption of a ìdisinterested rational
willî which sets aside personal desire and self-centeredness to work for the
good of others. While Stoicism and the Bhagavad Gita assume somewhat different
metaphysical frameworks, their focus on the inner disposition of the
individual in ethical contexts is strikingly similar, leading to tantalizing
questions about the possible historical links between Indian philosophy and
Greco-Roman philosophy.
Buddhaís Social
Philosophy
Madhu Sudan
Gala
Parisha joyti wright town
Jabalpur, MP. India
The
paper the social philosophy of Buddha, that arose from the society of his
times. The root of Buddhaís Social Philosophy can be clearly tracked back to
the society of sixth century B.C. Politically it was situated in the context
of state formation & the emergence of certain institution . Early state
formation in India usually proceed in three phases - the genetic region which
was cauterized by the transition of semi mimetic tribes of the period of
Aryans migration to a Large number of tribal principalities of a definite
area. During the second phase in a period of competition sixteen majors
mahajanpadas emerge in the late 5th an early 6 th centuries B.C The third
imperial phase was reached when one of three Mahajanpada, Mahajanpad Magad
established its hegemony over others during the period of 4th century B.C
& this was the last & most intensive phase of state formation in early
Indian history and it was to the beginning of process that the Buddha was a
witness.
The Shanti Parva : A Manual Of
Practical Wisdom
Dr. Savita
Gaur
Reader, Department of Comparative Literatur
South
Gujarat University,
Surat-395007 ( India )
The Mahabharat is
not merely a saga of warfare between two royal families; rather it is an epic
of an encyclopedic range encompassing life in all its totality. Keleidoscopic
depiction of multi-faceted life in varied and variegated shapes and shades,
contours and colours is characteristic of any epic poem. But the Mahabharat is
the very pinnacle of Indian epic poetry and therefore, it expresses in poetic
form the divine wisdom and life experience of Maharshi Ved Vyas, the
omniscient seer, which is relevant and useful even today after a lapse of
scores of centuries.
The present paper attempts to show on the basis of
the Shanti Parva, the 12th Canto of the Mahabharat how Ved Vyas depicts the
Dharma i.e. ëRighteous Conductí in its three-fold manifestations Apad Dharma,
Raj Dharma and Moksha Dharma by offering innumerable maxims of practical
wisdom. These maxims of practical wisdom are most relevant even today and may
prove to be the panacea of modern day ills of stressful living or life-style
by making our life healthy, happy and blissful. Man does not live in total
isolation or in a vacuum. He is always living well within the circles of
family and friends, colleagues and co-workers and several other groups and
societies. He has to develop his
personality and he has also to learn
or acquire the art of living with the rest of these circles in harmony and
healthy relationship. He has to be a master of self management as well as
management of his social circles. Maxims of practical wisdom are seen
scattered here, there and everywhere in the The Shanti Parva. The writer of
the Mahabharat offers in his verses master key not only to develop individual
personality physically, intellectually, emotionally and spiritually, but also
to enable him to conduct and administer management of social and corporate
life in an effective and successful manner. It is most astonishing that even
the smaller aspects of life have not gone unnoticed from his discerning eye.
For example, Maharshi Vyas lays stress on the fact that good physique and good
health as well as good demeanour and good speech make personality attractive
and imposing, but it remains imperfect if virtues like truthfulness, patience
and perseverance are not properly developed in the individual. He gives a list
of 36 virtues required of a ruler. (Shanti Parva Chapter. 70. Verse 1-13) He
gives another list of 40 virtues of a man to be befriended and a further list
of 57 vices in a man not to be befriended. (Shanti Parva. Chapter 68. Verse
6-26). There are tips of practical wisdom galore in the Shanti Parva which
testify that the poet is very much concerned with the success and well-being
of the individual in his worldly life and mundane affairs.
This is now
being realized all over the world that individual personality has numerous
dimensions. Adequate development and proper balance of various dimensions of
human personality are of utmost importance. Hence, we have in vogue
innumerable courses in Personality Development, Stress Management, Personnel
Management, Corporate Management etc. This is surprising that such holistic
approach to manage all these modern problems has been envisaged by our seer
poet in the Mahabharat centuries ago. The individual and the development of
his individuality, the human personality and its inherent divinity have been
basic to Indian thought and ethos. The poet of the Mahabharat asserts : ì Here
I declare the secret of knowledge, there is nothing superior to Man.î (Shanti
Parva. Chapter 299. Verse 20.)
I would add along with that the program
of all round development of the individual personality and overall prosperity
and general well-being of humanity at large as suggested in the Shanti Parva
cannot be achieved by sheer mechanical or physical exercise. It is acquired
and strengthened by a positive and balanced outlook inculcated through deep
insight into life and profound understanding of the world. This may as well be
called ëLife Sense', the Jeevan Vivek. The message of the poet of the
Mahabharat for the betterment of Modern Man and his development and well-being
can be summed up in the following verse :
ìThe aim of all human
endeavours is therefore attainment of a state where a man can accept both
pleasure and pain with equilibrium of mind, with peace and
placidity.î --(Shanti Parva. Chapter 174. Verse 39)
Indiaís Contributions and
Promises to the World
FranÁois Gautier
French journalist and writer
Former political correspondent in India and South Asia for Le Journal De
GenËve and subsequently eight years for the prestigious "Le Figaro". Today,
Francois works for LCI, Franceís 24 hour New TV channel and Ouest-France
It was always thought that India was a melting pot of different influences
coming from the West and that she owes many of her achievements - her
sciences, philosophy, or religion - to outside cultures, whether it is by the
way of the Aryan invasions, or the Greek incursions of Alexander the Great.
But more and more discoveries, both archeological and linguistic, are pointing
to exactly the opposite direction: in the two millenniums preceding Jesus
Christís birth, it is the Indian way of life which went gradually westwards
and influenced the religions, the sciences and the philosophies of many of the
civilizations which are considered today by the West as the cradle of its
culture and thought.
As the third millennium has dawned, there are two giants in Asia: China and
India. But China is in the iron grip of a communist dictatorship since 1948,
while India, whatever her shortcomings, has remained a democracy from the time
of independence and the spirit of dharma has been preserved in this holy land,
in spite of ten centuries of bloody invasions.
As the West is beginning to realize that China is not the economic goldmine it
thought, its eyes are turning more and more towards India, and slowly, the
images which clung to the land of Bharat for hundreds of years: poverty,
Calcutta, the ubiquitous caste system, or Mother Teresa, are beginning to fade
away. Arise again, ΠIndia, for thy time has come.
Sri Aurobindo on Indiaís
Contributions To The World
Namrita Gautier
Auromodel, Auroville - 605101, India
Sri Aurobindo had five dreams for the world and in each one, Indiaís role can
be prominent. He believed that India was arising, not to serve her own
material interests only, not to achieve expansion, greatness, power and
prosperity, - though these too she must not neglect,- but to live also for God
and the world as a helper and leader of the whole human race.
He placed before us three tasks that India must undertake and fulfill to be
able to contribute to the world.
1) The recovery of the old spiritual knowledge and experience in all its
splendor, depth and fullness is its first, most essential work.
2) The flowing of this spirituality into new forms of philosophy, literature,
art, sciences and critical knowledge is the second.
3) An original dealing with modern problems in the light of Indian spirit and
the endeavor to formulate a greater synthesis of a spiritualized society is
the third and most difficult.
This talk delves upon each of these points in detail
"Karma Yoga" of `Paraashara Gita'
In Mahaabhaarata
D. B. Ghare*
& G. D. Ghare
* Author for
Communication,
Dr.D.B.Ghare
E.C.E. Department
Indian Institute
of Science
Bangalore 560012, India.
Email: ghare@ece.iisc.ernet.in
The
Mahaabhaarata text which constitutes of 100,000 stanza's, was composed by
Maharshee Vyaasa, out of an ëoriginal draftí collection of 6,000,000 stanzas.
He has recorded this "Filtering and Compacting" action in the first chapter of
the Mahaabhaarata Text in a coded fashion.
Further, he has also
recorded that, The Mahaabhaarata Text was extremely densely compacted with
knowledge by the usage of multiple meaning stanza's and it contains Eight
Thousand Eight Hundred Stanza's which are so difficult to decipher their
multiple levels of inner (Hidden) meanings, that only two persons - Vyaasa
himself and his disciple-son Shukaachaarya - knew about their full potential.
The Authors (of this article) are involved in an effort to identify
these 8,800 stanza's. A large percentage of the "Seven hundred" stanza's of
"Bhagavad Geetaa" may account for about 500 of such Stanza's. Still over 8,000
no. ofsSuch stanza's, need to be identified in the rest of the text.
The Mahaabhaarata Text also contains many more Geetaa's e.g.
Paraashara Geetaa, Hansa Geetaa, Kaama Geetaa, Braahman'a Geetaa, etc. and
some other distinctively sacred texts such as "Shiva sahasra naama", "Vishn'u
sahasra naama" etc. These texts are having a good potential for identification
of such stanzas.
In this article, the authors have described, in
brief, the major topics dealt with in one of
these texts viz. "Paraashara
Gita". It is a conversation recorded in the twelfth "Shaanti Parva" of
Mahaabhaarata, between Paraashara Maharshee and king Janaka as a subpart of
the main conversation between Bheeshma Pitaamaha and Yudhisht'hira. This
Paraashara Gita text is covered in nine chapters (Adhyaaya 290 to 298),
containing a total of 290 stanza's and mainly deals with "Karma_Yoga" type of
topics and details their categorization in fashions such as: Moraly binding
activity, Immoral activity, Well Done (Sukruta), and Poorly done (Asukruta) or
e) Mixed ones (Mishra),
Further it describes Activities which need to
be performed : Periodically, Continuously or Sporadically (or infrequently)
etc. All these contents of this text are briefly described in this article. An
effort is also made to decipher the ëMultiple Levels or Contextsí in which a
ëKnowledge Compactioní has been achieved in this Text. Further, there are
certain ëMajor Principles or Rulesí which are enunciated to serve as Guidance
in Identification, Determination and Performance of Activities.