Abstrak: Diskusi mengenai hubungan Ekaristi dengan hidup sehari- hari masih terus berlangsung hingga hari ini, baik di kalangan para teolog maupun umat beriman pada umumnya. Kiasan yang sering di gunakan di Indonesia untuk melukiskan hubungan tersebut adalah al tar dan pasar. Yang menjadi bahan diskusi ialah masih adanya pan- dangan dikotomis yang memisahkan keduanya. Tulisan ini ingin mem- beri sumbangan kepada diskusi tentang tema tersebut dari pemikiran teologis Karl Rahner (1904–1984). Rahner menunjukkan bahwa pemahaman tentang rahmat sebagai pemberian diri Allah (...) yang senantiasa di- berikan dan dianugerahkan kepada umat manusia dan sejarahnya tidak memperkenankan pemisahan dikotomis semacam itu. Penulis mendekati permasalahan tersebut dengan pertama-tama menggali pemikiran sakramental Rahner, kemudian memperdalamnya dalam teologi Ekaristi. Dari alur pemikiran ini dibahas teologi Rahner yang senantiasa berciri pastoral, yaitu menghubungkan makna Ekaristi dengan kehidupan sehari- hari. Bagi Rahner, Ekaristi adalah sakramen sehari-hari. Dalam pengertian ini, kehidupan sehari-hari orang Kristiani mestinya merupakan perpanjangan dari hidup sehari-hari Kristus sendiri yang dirayakan dan diterima dalam Ekaristi. Kata-kata Kunci: Ekaristi, hidup sehari-hari, teologi sakramental, altar dan pasar, sakramen sehari-hari. Abstract: Theologians, as well as Christians in general continue dis- cussing more deeply correlation between Eucharistic celebration and one’s daily life. Yet, many are still employing a dichotomous approach between altar and marketplace. This article is intended to contribute to the discussion, especially by presenting important theological insights of Karl Rahner (1904-1984) who would not allow such a dichotomy. Rahner presents a creative theology of grace primarily as God’s Self-gift, continuously offered to every single human being throughout our his- tory. We will begin with the presentation of Rahner’s sacramental theology, followed by the theology of the Eucharist. Rahner’s theological thought, it is argued, remains pastoral in character, that relates meaning of the Eucharist to day-to-day Christian living and practices. For Rahner, the Eucharist is a sacrament of the everyday. In this sense, the Christian’s daily life should be the extension of the daily life of Christ celebrated and received in the Eucharist. Keywords: Eucharist,dailylife,sacramentaltheology,altarandmarketplace, sacrament of the everyday. (shrink)

Abstrak: Dari pengamatan, tidak banyak tulisan teologis tentang sakramen tobat atau sakramen rekonsiliasi di lingkungan bahasa Indonesia selama ini. Begitu pula, ada kesan bahwa pemahaman umat Katolik mengenai sakramen tobat cukup terbatas. Dari sinilah artikel ini ingin memberi sumbangan pemikiran teologis melalui kekayaan dan kedalaman pandangan teologis Karl Rahner mengenai sakramen tobat. Dari penelitian penulis, sabda pengampunan Allah menjadi inti pemikiran Rahner tentang sakramen tobat. Dengan metode teologi transendental sebagaimana dikembangkan oleh Karl Rahner, penulis mengupas secara kritis pemahaman sabda pengampunan (...) Allah melalui alur pemikiran sakramental Rahner. Rahner berpendapat bahwa manusia memiliki pengalaman dasar akan dosa-kesalahan yang tak dapat dihapus oleh diri sendiri, dan justru karena itulah manusia senantiasa mendambakan sabda pengampunan Allah sebagai pemberian diri Allah (Selbstmitteilung Gottes) yang berpuncak pada wafat dan kebangkitan Kristus. Melalui Gereja, sabda pengampunan Allah itu dihadirkan melalui aneka macam bentuk, sedangkan yang khusus dan istimewa melalui sakramen tobat. Tulisan ini ditutup dengan penyampaian poin-poin relevansi pandangan Rahner tersebut bagi Gereja sekarang ini. Kata-kata kunci: Sabda pengampunan Allah, sakramen tobat, sakramen rekonsiliasi, teologi sakramental, teologi transendental, belas kasih Allah. Abstract: Theology of Sacrament of reconciliation has not been widely written and developed in Indonesia, and therefore the general understanding among the faithful. This article is to contribute, particularly by presenting Karl Rahner’s theology on the sacrament of reconciliation. Rahner focused on the forgiving word of God. Employing his transcendental method, this article is presenting a critical study on the understanding of Rahner’s forgiving word of God as well as his sacramental theology. Rahner showed that human beings themselves aware and know of their experience of sin or guilt and could not just get out of it, and because of that human beings themselves are longing for forgiveness and God’s forgiving word (Selbstmitteilung Gottes) revealed per exellentiam in the death and resurrection of Christ. Disciples of Christ gathered as people of God or church make present God’s forgiving word here and now in various forms, yet especially in the sacrament of reconciliation. The article shall conclude with points of relevance for the church today. Keywords: God’s forgiving word, sacrament of penance, sacrament of reconciliation, sacramental theology, transcendental theology, mercy of God. (shrink)

Given the importance of pravṛtti and nivṛtti as shaping ideologies in the Mahābhārata and a host of other Indic texts, a study of the occurrence of the uses of √vṛt in the widest possible sense is a desideratum for an understanding of both the Mahābhārata and its Mokṣadharmaparvan. The present contribution discusses concentrations of occurrences of √vṛt-words in particular passages and considers whether these are associated with the communication of specific doctrines. Both nominal and verbal forms of √vṛt, prefixed and (...) unprefixed, are studied, with special attention being paid to the objects which they take; in particular, the grammatical cases used with the present participle vartamāṇa, are surveyed. It is concluded that √vṛt conveys the sense of “of operating or functioning in a particular state,” especially when used with a noun in the locative, thus differing from other verbs such as √as, √bhū and √gam. In addition, the greater frequency of √vṛt prefixed by pra- and ni-, as opposed to other prefixes, is noted, indicating how significant pravṛtti and nivṛtti had become as ideologies in our text. (shrink)

The present paper is focused on the way Vayākaraṇas and Ālaṃkārikas analysed a specific kind of karmadhāraya compounds, taught in Aṣṭādhyāyī 2.1.56 and 72 and later associated with the upamā- and the rūpaka-figures respectively. On the basis of a fresh interpretation of the relevant grammatical sources, the authors try both to understand how the theorists involved them in their analysis and to reconstruct the several steps of the inquiries realized by the modern scholarship on this topic. Nonetheless their research is (...) targeted on the interpretation of these two Pāṇini rules and they conclude that these rules do not actually target similes and metaphorical identifications, but, on the one hand, A 2.1.55-56 deal with a functional pair of figurative compounds involving an upamāna and an upamita, i.e. a reference standard and something which is benchmarked, and, on the other, A 2.1.72 closes a series of karmadhāraya-rules, aimed at illustrating A 2.1.57. Furthermore, they exclude that Pāṇini in A 2.1.55-56 used the term sāmānya as a tertium comparationis, even though Patañjali had already advanced—but eventually rejected—this interpretation. (shrink)

Is vairocana, The buddha who is the object of veneration in the chinese hua-Yen school of buddhism, To be construed as a substance or spirit in phenomenal objects? an examination of the writings of fa-Tsang, Founder of the school, Reveals that he understood vairocana to be nothing other than the name given to the mode of existence of phenomenal reality. This mode, In buddhism, Is that of complete interdependence, Or intercausality. Vairocana is the interdependent existence of the universe, Or dharma-Dhatu (...) pratityasamutpada. Not only is vairocana not a substance, And not only in hua-Yen buddhism not a form of pantheism, But probably no school of chinese buddhism ever held such views. (shrink)

To explain the khandhas as the Buddhist analysis of man, as has been the tendency of contemporary scholars, may not be incorrect as far as it goes, yet it is to fix upon one facet of the treatment of the khandhas at the expense of others. Thus A. B. Keith could write, “By a division which ... has certainly no merit, logical or psychological, the individual is divided into five aggregates or groups.” However, the five khandhas, as treated in the (...) nikāyas and early abhidhamma, do not exactly take on the character of a formal theory of the nature of man. The concern is not so much the presentation of an analysis of man as object, but rather the understanding of the nature of conditioned existence from the point of view of the experiencing subject. Thus at the most general level rūpa, vedanā, sañña, and are presented as five aspects of an individual being's experience of the world; each khandha is seen as representing a complex class of phenomena that is continuously arising and falling away in response to processes of consciousness based on the six spheres of sense. They thus become the five upādānakkhandhas, encompassing both grasping and all that is grasped. As the upādānakkhandhas these five classes of states acquire a momentum, and continue to manifest and come together at the level of individual being from one existence to the next. For any given individual there are, then, only these five upādānakkhandhas — they define the limits of his world, they are his world. This subjective orientation of the khandhas seems to arise out of the simple fact that, for the nikāyas, this is how the world is experienced; that is to say, it is not seen primarily as having metaphysical significance.Accounts of experience and the phenomena of existence are complex in the early Buddhist texts; the subject is one that is tackled from different angles and perspectives. The treatment of rūpa, vedanā, saññā, and represents one perspective, the treatment of the six spheres of sense is another. As we have seen, in the nikāya formulae the two merge, complementing each other in the task of exposing the complex network of conditions that is, for the nikāyas, existence. In the early abhidhamma texts khandha, āyatana and dhātu equally become complementary methods of analysing, in detail, the nature of conditioned existence.The approach adopted above has been to consider the treatment of the five khandhas in the nikāyas and early abhidhamma texts as a more or less coherent whole. This has incidentally revealed something of the underlying structure and dynamic of early Buddhist teaching — an aspect of the texts that has not, it seems, either been clearly appreciated or properly understood, and one that warrants further consideration. (shrink)

The idea to work on this topic was come to my mind when I came across Masaaki Hattori’s comment that Dinnaga has accepted Bhartrhari’s views regarding the meaning of a sentence although their theories of word meaning are completely different from each other. According to Bhartrhari, in all phenomenal entities there are two elements viz. jati and vyakti; jati refers to the real element and vyakti to the unreal. Vyakti suffer changes, whereas jati remains constant. Again according to him the (...) real unit of language is a sentence, and not words or letters, because only a sentence conveys one full idea of the speaker. It’s meaning is also an instantaneous flash of pratibha or intuition, which has no parts. Dinnaga, on the other hand did not accept the reality of word‐ meaning (samanya),but maintained that words deal directly with conceptual images or vikalpas, which are purely subjective constructions of the mind, and therefore there can be no direct connection between words and external objects. The function of a word in a sentence is similar to the function of an inferential mark (linga) in the process of inference and it indicates its object through the exclusion of other things (apoha). Thus, there seems to be some contradictions in Dinnaga’s views on sentence meaning. But I think Dinnaga did not accept Bhartrhari’s views in toto. He could not possibly have done so. There is, however, a resemblance between Dinnaga and Bhartrhari in that each accepted that the primary unit of linguistic meaning is the entire sentence; the meaning of an individual word is abstracted from the whole meaning of the sentence. It is only in that respect that the two philosophers can be said to have roughly the same theory of sentential meaning. (shrink)

The Book Reinterprets Some Basic Concepts Of Paramanu (Atom), Samanya (Universal), Ahamkara (The Ego-Principle) And Karma As Understood By The Classical Indian Philosophical Systems The Nyaya-Vaishesikas, Samkhyas And The Buddhists. The Articles Explore The Study Of Aristotle'S Mean (Mesotes) And Buddha'S Middle Path (Majjhima Patipada).

이 논문의 목적은 테라와다 불교의 렌즈를 통해서 제법무아(諸法無我, sabbe dhammā anattā)에서 Dhamma가 주어로 사용된 이유를 고찰하는 것이다. 초기 인도불교는 모든 현상과 사물들의 특성들을 제행무상(諸行無常), 일체개고(一切皆苦), 제법무아(諸法無我)의 세 가지로 묘사한다. 제행무상과 일체개고는 모든 상카라들이 무상하고 괴로움이라고 말한다. 반면에 제법무아는 모든 담마들이 무아라고 말한다. 하지만 붓다는 이에 대해 아무런 체계적인 설명도 하지 않기 때문에 많은 논란과 오해를 불러일으키고 있다. 이 문제를 해결하기 위해서는 담마(dhamma), 아나따(anattā), 열반(nirvāṇa)의 세 가지 키워드에 대해 고찰해야만 한다. 붓다고사(Buddhaghosa)는 담마를 고유한 성질(sabhāva)을 지니거나 조건(paccaya)에 의해 생기는 것이라고 정의한다. 이러한 (...) 정의는 담마들의 배후에 영속적 실체가 존재하지 않는다는 사상을 전달한다. 그래서 고유한 성질은 닛삿따(nissatta), 닛지와따(nijjīvatā), 순냐따(suññatā), 다뚜(dhātu)라는 용어들과 동의어이다. 이러한 무아설(anattā-vāda)은 무위법(無爲法, asaṅkhata-dhamma)인 열반에도 적용된다. 바로 이러한 이유에서 테라와다의 아비담마 철학자들도 유위법과 무위법의 모든 담마들이 무아라고 주장한다. 제행무상과 일체개고에서 담마가 주어로 사용되지 않은 이유는 아마도 영원하고 최상의 행복인 열반을 제외시키기 위해서 일 것이다. 그러므로 우리는 붓다가 제법무아에서 담마를 주어로 사용한 이유가 열반이 긍정적인 출세간의 실재이자 무아임을 나타내고자 하였다고 추론할 수 있다. (shrink)

이 글은 ‘『화엄경』『십지품』의 사상에 담긴 문학적 비유와 철학성’에 대하여 살펴본 논문이다.BR 부처님의 신력을 받아 금강장보살의 입을 통해서 설해진 십지의 근본 가르침은 결국 10가지 행원으로 귀결되어야 한다는 메시지이다. 이것을 위해 이 『십지품』의 실제작가들은 욕망의 세계의 본질을 가장 명확하게 보여주기 위하여 타화자재천을 敎說의 무대로 선택한 것으로 보인다. 그리고 이 품의 설주인 금강장 보살은 견실하게 부처님의 깨달음으로 향하는 길을 걷고자 하는 뛰어난 수행자를 시사하고 있는 보살이다. 이 『십지품』은 설주의 이름을 통해서 金剛같은 佛性을 암시하고 있는데, 이는 금강처럼 깨어지지 않는 보살수행을 통해 금강과 같은 굳건한 (...) 믿음으로 보살행을 실천하면 마침내 부처님의 지위인 佛果에 오를 수 있음을 보여주는 것이다. 여기서 이 十地는 10가지 수행단계를 설명한 것으로, 지혜의 地를 수행을 통해 한 단계씩 올라가기 때문에 地, 또는 단계라고 한 것이다BR 본론에서 언급 十地와 바다의 열 가지 이익(海十種益)비교에서도 확인할 수 있듯이, 十地는 보살이 보리로 가는 가장 좋은 길이며, 또한 청정한 법 · 광명의 문이다. 이것은 결국 이 십지보살행은 華嚴이 一乘임을 잘 보여주고 있는 것이라 할 수 있다. 그리고 또한 부처님을 낳는 근본인 동시에 그 자체가 부처님의 지혜에서 생겨난다고 하는 十地의 본질을 다양한 문학적 비유로 드러내고 있다는 것을 확인 할 수 있다. 이것은 결국 십지의 원만한 행과 조작이 없는 평등한 대자비의 지혜로써 일체중생을 이롭게 하고자 하는 佛菩薩의 가피와 서원에서 비롯된 것이다. 이뿐만 아니라, 이『십지품』에서 가장 두드러진 철학적 특징은 이품의 설주인 금강장보살이 부처님의 가피를 받아 십지보살이 실천해야 할 利他行인 十地를 설하고 있다는 것이다. 이 십지를 설하는 근본이유는 일체 중생들이 모든 고통에서 벗어나 해탈열반의 경지인 십지에 들게 하기 위해서이다. 여기서 언급되고 있는 십지는 철학에서 궁극적으로 다루고 있는 물음과 동일하다고 하겠다. (shrink)

The Buddhist philosophy of causality is primarily a theory (naya) of the human world. Its methodology, however, is objective and critical. It rejects the weight of mere authority or tradition, relies upon experience and reason, and emphasizes the critical examination and verification of all opinions. Although the Buddhist conception of knowledge and truth has a strong empirical and pragmatic bias (cf. Nyāya‐bindu 1.1), its conception of experience does not exclude introspection, rational intuition or mystical intuition (cf. Nyāya‐bindu 1.7–11). Although its (...) conception of reason creates a logical gulf between reason and experience, the gulf is bridged by a transcendental illusion (avidyā). Its employment of reason is highly analytical and it seeks to discover the ultimate elements constituting the structures of objects and experience. The constituent elements as the locus of causation are regarded as more real than their composite structures – dharma, dhātu or kṣana as contrasted with saṅghāta or santāna. At the same time, it raises dialectical questions and seriously considers the possibility of the empirical world being merely a working illusion. It discounts the apparent stability of objects, stressing their transience, finally defined as momentariness (see, for example, Ratnakīrti's Kṣaṇa‐bhaṅgasiddhi). It rejects the category of substance for that of process. Causality is thus regarded not as a dynamic interaction between substances, but as a functional, many‐one relationship of order characterized by invariance and uniformity within any given type of process. (shrink)

언어의 대상은 ‘타자의 배제’이고 선명하게 현현하는 감관의 대상일 수 없다는 점에서 쁘라즈냐까라굽따(Prajñākaragupta ca. 780-840)의 언어의미론 또한 불교인식론논리학파(佛教認識論理学)의 아뽀하(apoha)론에서 벗어나지 않는다. 다만 쁘라즈냐까라굽따는 개념지의 영상(影像, pratibimbaka) 자체가 언어의 대상으로 타자의 배제인 것은 있을 수 없지만 배제는 반드시 형상을 갖는 지(知)와 결합하는 것이라고 하는 유형상지식론(有形相知識論)에 기반 해서 아뽀하론을 전개한다. 또한 그는 외계의 본질인 ‘배제’를 인정하지 않는다. 개념지의 영상(pratibimbaka) 자체가 언어의 대상으로 타자의 배제는 아니지만 언어의 대상은 동일한 결과를 갖지 않는 것(atatkārya)으로부터 배제된 공통성(sāmānya)이고 그 공통성을 본질로 하는 형상은 실재가 아니라 잠재인상(潛在印象, vāsanā)을 원인으로 (...) 하기 때문이다. 쁘라즈냐까라굽따는 이와 같이 언어의 개념적 기능에 아뽀하론의 중심을 두고 있다. (shrink)

It has become commonplace in introductions to Indian philosophy to construe Plato’s discussion of forms (εἶδος/ἰδέα) and the treatment in Nyāya and Vaiśeṣika of universals ( sāmānya/jāti ) as addressing the same philosophical issue, albeit in somewhat different ways. While such a comparison of the similarities and differences has interest and value as an initial reconnaissance of what each says about common properties, an examination of the roles that universals play in the rest of their philosophical enquiries vitiates this commonplace. (...) This paper draws upon the primary texts to identify the following metaphysical, epistemological, semantic and soteriological roles that universals play in the philosophy of Plato and of Nyāya and Vaiśeṣika: Metaphysical: causal of the existence of x Metaphysical: constitutive of the identity/essence of x Epistemological: cognitively causal (i.e. of the cognition of one over many) Epistemological: epistemically causal (i.e. of knowledge of x) Semantic: necessary condition of speech and reason Epistemological: vindicatory of induction (Nyāya only) Metaphysical: explanatory of causation (Nyāya only) Soteriological: cathartic contemplation (Plato only) These roles provide us with motivations or reasons to believe that universals exist. As we examine these motivations, we find pressures mounting against our assimilating Platonic forms and the universals of Nyāya and Vaiśeṣika in the discourse about common properties. It is especially when we appreciate the utterly different contribution that universals make in securing our highest welfare that we realize how Plato and the two sister schools are not so much talking somewhat differently about the same thing, but talking somewhat similarly about different things. This better understanding of this difference in these philosophies opens a route for our better understanding of their unique contributions in the ongoing dialogue of philosophy. (shrink)

anuśleṣa와 연관된 『보성론』 Ⅰ. 3 게송, Ⅰ. 2 게송의 주석 부분, 그리고 Ⅰ. 26 게송과 그 주석 부분에 나타나는 일곱 가지 금강구의 상호 관계를 고찰한 후, 『보성론요의』를 저작한 옥 로댄쎄랍의 해석을 통해 anuśleṣa의 의미를 확정하고자 한다. 그리고 이들 일곱 가지 금강구의 anuśleṣa에 대한 옥 로댄쎄랍의 해석학적 입장과 그 이유를 소개할 것이다. 이를 통해 옥 로댄쎄랍이 여래장 사상과 관련해서 어떤 철학적 입장을 대변하고 있는지를 밝히고자 한다. 결론적으로 말하자면, 『보성론』 Ⅰ. 3 게송의 anuśleṣa는 일곱 가지 금강구라는 각 주제 사이의 관계, 즉 ‘인과관계(hetuphalabhāva)’라는 (...) 뜻을 지닌다. 이러한 정의는 『보성론』을 티벳어로 번역한 옥 로댄쎄랍이 anuśleṣa와 saṃbandha를 동일하게 ‘델와(′brel ba)’로 번역하고 있다는 점(RGVTib 11.2-5), 그리고 그가 『보성론요의』에서 이 술어들을 일곱 가지 금강구의 ‘원인과 결과의 관계(rgyu 'bras kyi 'brel ba)’로 설명하고 있다는 점(A 1b5-6; B 2b1-2)에서 지지받을 수 있다. 그리고 옥 로댄쎄랍은 『보성론』에 등장하는 anuśleṣa라고 하는 일곱 가지 금강구의 인과관계를 ‘수행자 자신의 마음흐름과 타인의 마음흐름’이라는 두 가지 마음흐름, 그리고 ‘무주처열반의 바퀴(*apratiṣṭhitanirvāṇacakra)’와 ‘삼보의 바퀴(*triratnacakra)’라는 두 가지 바퀴로 주석하고 있다. 그의 이러한 주석 방식은 『보성론』 Ⅰ. 3 게송의 텍스트 독법과 연결된다. 옥 로댄쎄랍은 그의 텍스트 독법과 연결된 Ⅰ. 3 게송의 이해와 Ⅰ. 2, Ⅰ. 26 게송과 그 주석 부분에 등장하는 일곱 가지 금강구의 인과관계에 대한 기술이 차이가 난다고 인식하고, 두 가지 마음흐름과 두 가지 바퀴라는 해석학적 프레임을 통해 일곱 가지 금강구의 인과관계(anuśleṣa)를 상호 모순 없이 주석하고자한 것이다. 마지막으로 그는 원인과 결과의 관계(anuśleṣa)로 구성된 일곱 가지 금강구가 결국은 여래장(tathāgatagarbha)으로서의 界(dhātu)로 집약된다고 설명하고 있다. 그는 바로 이 여래장으로서의 界를 절대부정(*prasajyapratiṣedha, med dgag)의 맥락에서 비존재(abhāva), 즉 공성(śūnyatā)으로 규정한다. 이러한 그의 정의를 통해 그가 중관학자(Mādhyamika)라는 철학적 입장을 바탕으로 여래장의 가르침을 재해석하고 있다는 점을 알 수 있다. (shrink)

This paper examines the puruṣa concept in the Caraka Saṃhitā, an early text of Ayurveda, and its relation to Indic thinking about phenomenal worldhood. It argues that, contrary to the usual interpretation, early Ayurveda does not consider the person to be a microcosmic replication of the macrocosmos. Instead, early Ayurveda asserts that personhood is worldhood, and thus the person is non-different from the phenomenal totality of his existence. This is confirmed by the CS’s several definitions of puruṣa, which are alternately (...) posed in terms familiar to Vaiśeṣika, early Sāṃkhya, early Buddhism, and Upaniṣadic monism. It is likewise confirmed by the Ayurvedic logic of sāmānya, which governs the meaning of the list of person-to-world correspondences in CS 4.5 and its often misinterpreted claim, puruṣo’yam lokasaṃmitaḥ. Finally it is confirmed in the program of Ayurvedic therapeutics, which aims at establishing various kinds of “appropriateness” for the sake of effecting samayoga—the “harmonious joining” of person and world. (shrink)

The fundamental principle holds a strong ground in Ayurveda. Every medical stream has its own science in which its matter is developed, evolved and explained. From creation of living to issues of health, disease and its treatment these fundamental principles are the root. These can be enumerated as Tridosha, Panchamahabhuta, Prakriti, Ojas, Dhatu, Mala, Agni, Manas, Atma etc. They are most unique and original approach to the material creation and it has all scope to incorporate the modern development in the (...) elemental physics. The aim of Ayurveda is to maintain the proper equilibrium of dosa, dhatus, and mala constituent in order to preserve health in a healthy person and cure a disease in a diseased person.The presence of cognition as well as the absence of cognition is an indication of the mind. In the presence of senses with senses object and soul the man does not perceive a thing in the absence of mind that is to say that senses are unable to grasp the object in the absence of Manas. The term Ojas has been used in Ayurveda for the factor which prevents decay and degeneratioif the body and provides strength and support against a disease. Concept of Agni which incorporates all activities and factors responsible for digestion and metabolism in the living organism as known today, knowledge to these fundamental principles is a key to health and diseases .Maintenances of health depend on good and sound knowledge of these. Detail will be given in full paper. Keywords: Ayurveda, health, dosa, Agni, mind. (shrink)

ABSTRACT -/- Ayurveda is science of living being with an aim to live healthy life and curing of ailments. Arogyata (healthy life) is root to achieve the purushartha chatushtaya which are dharma(religious rituals), artha, kama and moksha. Kama in society is taken in sexual lust but Vatsayan has described kama as the enjoyment of appropriate objects by the five senses of hear- ing, feeling, seeing, tasting, and smelling, assisted by the mind together with the soul. The ingre- dient in this (...) is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama. A well organised, controlled form of kama comes under brahmacharya. Acharya Charaka has specified brahmacharya among three subpillars which assists in healthy living being. Brahmacharya leads to conservation of shukra dhatu which is essence of ahara. This shukra dhatu is responsible for bala, virya, yash, dhairya, preeti. Development of these qualities assists higher faculty buddhi or pragya not to indulge in pragyaparadh leading to correct decisionary power and patience. Healthy state of mind is achieved with this brahmacharya. Through this paper a review over various parameters of brah- macharya have been discussed and concluded. -/- Keywords: Kama, dhairya, pragyaparadh, health, shukra dhatu. (shrink)

Ayurveda is the science of living being. With the aim of health and procurement of disease it almost covers all facets of life. It includes health of an individual at physical, mental, spiritual, social level. Ayurvedic classics includes brihatrayee samhita like Charak, Sushruta and Ashtanga Hridaya. A review based study of music (geet, sangeet) was done in these classics to explore whether these classics includes any form of music as therapy or not. Based on review of these classics it was (...) found that music in form of geet (vocal or instrument) has been given in contexts like vajikara(aphrodisiac), vata/pitta prakriti (basic consititutional make up), gandharva sattva, madyapana (intake of alcohol), therapy for rajyakshma (immune deficiency diseases), sanyasa (syncope/coma), jivadan (haemetemesis) etc. various swara have been correlated with their pacifying power of three sharirikadoshas viz. vata, pitta and kapha. Also a relationship between various raga of indian classical music have been said to be based on time of its singing which may be used as a therapy to pacify the dearrangement of prevalent doshas. several articles have shown music as therapy in sleep disorder, psychiatric disorders, schizophrenia, cardiovascular, cancer etc. with this paper a perspective of Ayurveda have been explored in music therapeutics. (shrink)