This adhyatma gyana is also a part of Ayurveda because it is related to human health especially with mental health; A group of diseases is described independently in Sushruta as adhyatmika dukha. Contemporary books also mention adhyatmika dukha and adhyatma has been described in details. The subject matter of adhyatma has been mentioned from different point of view, but in fact the adhyatma is related to atman, as it is knowledge of atman and its related subjects (...) are the knowledgeable materials of adhyatma. Here in thispaper is a brief review of adhyatma ,terminology and its different prospects in ayurveda. (shrink)

Concept of matter (Dravya) in Nyaya, Vaiśeṣika and Mimamsa philosophies with special reference to Nyāyasiddhāntamuktāvalī of Viśvanātha Nyāyapañcānana and Mānameyodaya of Nārāyaṇabhaṭṭapāda; a study.

On fundamentals of Vedanta and science; a study.

아비달마의 설일체유부는 작용을 기준으로 하여 존재를 파악한다. 물질과 심의 위상을 비등하게 실유로 보고 인식 외부의 실체가 항유한다고 보았다. 사유의 대상인 비량도 실유하지만, 무소연심처럼 타당하지 않다고 판단한 개념은 거북의 털 등에 비유하여 실유를 부정하였다. 설일체유부의 유명한 어구인 삼세실유 법체항유는 삼세에 법체가 항상 실유한다는 의미로도 볼 수 있는데, 유부 교학 논리전개의 특이점은 법체자성과 혼용되는 사극미는 지각불가능하지만, 지각가능한 취극미나 적집상의 인식을 이루는 단계에서의 구성요소로 인정하여 그 체가 항유하는 법이 현행할 때 구생하는 심과 동시인과관계로 보는 것이다. 따라서 유식처럼 마음의 형상을 생성한다는 개념이 없기 때문에 (...) 무소연심을 인정하지 않으며, 경량부와 세친의 대상형상의 인식, 나아가서 승의심이나 일류심 등의 종자설, 심체설과는 달리 체의 작용을 인정한다. 그러나 설일체유부와 유식은 각각 법체자성과 종자식에 대해서 공통적으로 물리적 영향력인 공능으로 설정하였다는 점에서 환원주의적 성격을 보인다. 설일체유부의 철학체계는 물적 환원주의, 경량부의 비판적 태도의 영향을 받은 세친의 유식체계는 심적 환원주의라고 할 수 있다. (shrink)

On Jaina philosophy; includes translation in Hindi.

Analytical study of metaphysics and reality as elements in Jaina philosophy.

Classical treatise on Jaina philosophy; critical edition.

On the fundamentals of Jaina philosophy and logic.

On the fundamentals of Jaina philosophy and logic.

Study on the philosophy of Sanskrit grammar in Vākyapadīya of Bhartr̥hari.

This paper pursues precise information on the use of the Sanskrit word buddhi, “the intellect,” in the context of epic adhyātma discourse. The term buddhi makes its debut in this genre of discourse in texts of the Mahābhārata’s Mokṣadharmaparvan before going on to become a central term of classical Sāṃkhya philosophy. This paper examines closely the presence and role of the “intellect” in the argument of the Manubṛhaspatisaṃvāda, a text that is unusually rich in its theorizing and description of the (...) intellect. But this text is not primarily about the intellect, even if that organ plays a prominent role in the three main phases of the text’s teaching. The Manu-Bṛhaspati is a major, deliberately constructed body of teaching on ethics, ontology, and psychology, and what it says regarding the buddhi is embedded in those teachings, usually, but not always, incidentally. This paper tries to grasp those teachings in their particular idiom and present Manu’s teachings on the buddhi in the natural progression and settings of the overall argument. A number of points comparing the buddhi in this text to the adhyātma text-pair of MBh 12.187/239–41 are made and a striking contrast between Manu’s buddhi and the ‘saving buddhis’ of the early Mokṣadharma is discussed briefly. The main points regarding the buddhi in Manu’s teachings turn out to be: First, and most importantly, the buddhi has the ability not only to see and “resolve” current sensory experience coming from the senses and the mind, but to store those sensations and re-arrange and re-interpret them outside of ‘real time’. This ‘trans-temporal depth’ of the buddhi may be the reason for the second major fact about it, that the buddhi is the locus in a person from which that person’s residual energy from past deeds operates; the buddhi transmits that energy and its qualitative differentiations into the mind and the senses, entities that derive from it and operate “below” it. Third, the buddhi’s ability to select and arrange past perceptions and imagine not previously observed arrangements among them is the source of its fatefully erroneous substitution of the immediately present, phenomenal self of experience for the transcendent true Self. Fourth, the buddhi’s ability to imagine and re-interpret experience makes it the principal faculty for determining the truth of things that are not immediately apparent to the senses. Establishing the existence of the transcendent soul is the most important such truth, for that serves as the foundation for one’s eventually coming to see the true Self. Fifth, the buddhi works with the main perceptual organ, the mind, to clarify and then neutralize the operation of the senses, allowing yoga meditation to go forward. In the course of yoga meditation, when the buddhi is emptied of karma energy, the buddhi becomes “tantamount to the manas” and the ultimate reality is “seen, as if it were a streak of gold on a touchstone,” undoing the buddhi’s fateful error. Sixth, a point stressed in several places in the text, is that the entire embodied soul, which is basically led by the buddhi, is tremendously energetic in its rush down to the physical reality. It is not clear whether some of this energy is part of the original emanation of the principle of the embodied soul from the Absolute, but it is clear that some of it is the energy of karma stored in the “intellect.”. (shrink)

Study of the concept of substance (Dravya) in Vaiśeṣika philosophy.

Study of metaphysics according to Vaiśeṣika philosophy and Jaina philosophy.

용수는 반야경의 공사상을 계승하여 중관사상을 확립하였다. 그의 대표적 저술인 근본중송에서 발견되는 중관사상의 논리적 근거는 연기설인데, 용수는 귀경게에서 연기를 팔불(八不)로 설명하고 있다. 즉 연기는 불생불멸, 불일불이, 불거불래, 불상부단을 특징으로 한다는 것이다. 그런데 용수의 근본중송에는 다음과 같은 게송이 발견된다. ‘존재를 인정하는 [사람]도 단멸(斷滅)이나 상주(常住)에 [떨어지지] 않는다. 생존이란 결과와 원인의 발생과 소멸이 연속하는 것이기 때문이다. 21-15)’논자는 위의 게송이 언급하는 내용에 따라, 유부와 경량부 등의 실유론자들도 용수와 마찬가지로 불상부단을 진실로서 승인한다는 점에 주목하고, 그들이 제시하는 불상부단설과 그에 대한 용수의 비판, 그리고 용수가 제시하는 불상부단의 실상에 (...) 대하여 살펴보았다. 그리고 그 결과 다음과 같은 사실을 확인할 수 있었다. 유부와 경량부 등의 실유론자들은 각기 다양한 실유를 승인하면서도, 찰나멸론과 상속설 등을 채택하여, 자파의 학설이 불타의 근본 가르침 가운데 하나인 불상부단에 위배되지 않음을 입증하고자 하였다. 한편 용수는 ‘순환발생의 모순’ 및 ‘단멸론의 모순’ 등을 제시하여, 실유론자들의 학설이 결국에는 상주나 단멸의 양 극단에 빠질 수밖에 없음을 지적하고, 스스로는 연기설을 통하여 불상부단을 설명하였다. (shrink)

In his Pramāṇaviniścaya 3, Dharmakīrti criticizes the view of the Sāṅkhyas that the word anityatva (“impermanence”) means a process of transformation ( pariṇāma ) of primordial matter ( pradhāna ). In this connection, he deals with the following two explanations of transformation: (1) the disappearance ( tirodhāna ) of the previous dharma of an entity ( dharmin/dravya ) and (2) the cessation ( nivṛtti ) of the previous state ( avasthā ) of an entity ( avasthātṛ ). In response (...) to these explanations, he proves that whenever a transformation takes place, the previous entity is destroyed, and therefore, impermanence does not mean transformation, but only destruction ( vināśa ). His criticism is basically along the same lines as Vasubandhu’s arguments found in the Abhidharmakośabhāṣya . However, because of developments in the theory of transformation, Vasubandhu’s criticism allows room for a retort from the Sāṅkhya. For this reason, Dharmakīrti augments Vasubandhu’s theory in order to make it sustainable against the more developed Sāṅkhya theory. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Philosophy of the Yogasūtra: An Introduction. Series: Bloomsbury Introductions to World Philosophies by Karen O’Brien-KopChristopher Key Chapple (bio)The Philosophy of the Yogasūtra: An Introduction. Series: Bloomsbury Introductions to World Philosophies. By Karen O’Brien-Kop. London: Bloomsbury Academic, 2023. Pp. xii + 186, Paper $22.95, ISBN 978-135-02-8616-0.This concise book summarizes key parts of the speculative content of Patañjali’s Yogasūtra, leaning heavily on Gerald Larson’s translation of the commentary attributed (...) to Vyāsa. True to its title, this book emphasizes the philosophical arguments regarding ontology and the origins of things. It explains the firm distinction made in Sāṃkhya and Yoga between an unchanging consciousness or Self (ātman/puruṣa) and an ever-changing realm of actions (karma) and substances (dravya) emanating from primordial matter (prakṛti) and expressed through her three modes (guṇa-s) of heaviness (tamas), passion (rajas), and lightness (sattva). This perspective differs radically from other Indian systems as well as from ancient Greek thought and the European Enlightenment tradition that gave way to analytical and continental philosophy.Sāṃkhya and Yoga proclaim that all manifestation arises from a pre-existent cause (sat-kārya-vāda). This position distinguishes these schools from Buddhism, which proclaims the constant rise and fall of constituents of reality (dharma-s), and the various schools of Vedānta, which aver toward a unified view of reality that tends to dismiss the realm of change as ultimately insignificant or even unreal. O’Brien-Kop deftly summarizes various debates on causation. The book mentions the theological nuance that the inclusion of the existence of Īśvara brings to the Yoga table. However, these explorations are more in the realm of theory than practice. For instance, the book neglects the important reference to one’s chosen deity (iṣṭa-devatā, II:44) and leaves unexplored some decidedly theological, religious and devotional implications of the Yogasūtra.The author could have been more careful in explicating Jainism. Statements such as “all forms of action are morally dubious” and that “only death can bring liberation” (p. 60) repeat tropes often heard about Jain thought that echo Hindu and Buddhist critiques. This position overlooks the nuances contained in Umasvati’s Tattvārthasūtra that delineate the Jain 14-fold progression of ascent (guṇasthāna-s) wherein an individual attains a state of freedom while living in the human body at the 13th stage.This book sets the stage for further research into under-explored areas of the Yogasūtra. The rich celebration of the efficacy of ethical comportment in [End Page 1] the second chapter, though competently summarized in O’Brien-Kop’s chapter seven, calls out for further explication. The details regarding the body and the subtle body found in the third chapter of the Yogasūtra receive scant attention. One would hope that in future works the author will engage interlocutors such as Merleau-Ponty and Luce Irigaray on breath and embodiment. O’Brien-Kop’s chapter nine, “The Aesthetics of Freedom” calls into focus the centrality of the enlightenment process through which Buddhi, the bridge between conscious awareness and the material real, reverts increasingly toward sattva, the most refined and hence most liberating state of being. Brief mention is made here of the body’s perfectibility (p. 148). The discussion of metaphor at the end of the chapter invites a more extended conversation about light, jewels, and steadiness. This book advances conversations long in process about the nature and purpose of Yoga. The Yogasūtra was rediscovered in the 19th century and popularized by Swami Vivekananda, whose book Raja Yoga introduced the Yoga tradition to millions worldwide. Scholars such as Dasgupta, Eliade, Feuerstein, Larson, Barbara Stoler Miller, Rukmini, Whicher, Bryant and many others have helped bring rigor to the study of this important text, complementing the many popular translations by Swamis and teachers of modern postural Yoga.The book includes discussion questions at the end of each of the chapters. It is written in a manner accessible to undergraduate students of philosophy. O’Brien-Kop reminds us that the philosophical rigor of the... (shrink)

The Mughal court was the main sponsor of Persian works on Vedānta, broadly conceived, from the late sixteenth until the mid-seventeenth century. Thereafter, the audience for such works shifted outside the court. Several Hindus literate in Persian composed or circulated Vedāntic writings. This article surveys three hitherto neglected Persian texts treating Vedānta that appear to have been composed independently from court sponsorship. All three are attributed to Banwālīdās Walī. They comprise the Gulzār-i ḥāl [Rose-garden of ecstatic states], which is itself (...) a translation of the Prabodhacandrodaya; a translation of the Rāma Gītā, which is a dialogue between Rāma and Lakṣmaṇa from the Adhyātma Rāmāyaṇa; and the Om-nāma [Book of Oṃ], a poem loosely based on the Yogavāsiṣṭha that incorporates Vedāntic themes. In general, Indo-Persian authors such as Walī associated Vedānta with a non-dualist doctrine, even when they did not specifically refer to Advaita Vedānta. The article discusses the approaches to translation that these texts take. It also reflects on the functions of these Persian translations in a context where conveying the meaning of the source texts was not the only motive. (shrink)

Lectures delivered in Sheth Shri Popatlal Hemchand Adhyatma vyakhyanamala, organized by B.J. Institute of Learning and Research with special references to Jaina doctrines and philosophy.

Classical commentary on a part dealing with substance (dravya) of Praśastapādabhāṣya, ancient compendium of the Vaiśeṣika school in Indic philosophy, by Praśastapādācārya.

The Upanishads reveal that in the beginning, nothing existed: “This was but non-existence in the beginning. That became existence. That became ready to be manifest”. (Chandogya Upanishad 3.15.1) The creation began from this state of non-existence or nonduality, a state comparable to (0). One can add any number of zeros to (0), but there will be nothing except a big (0) because (0) is a neutral number. If we take (0) as Nirguna Brahman (God without any form and attributes), then (...) from where and how did the universe come into existence? -/- The neutral power (0) cannot produce anything without having an element of duality in it. Although Nirguna Brahman is neutral, it has a positive, negative, and neutral pole, constituting its Prakriti or nature. Prakriti has three latent Gunas (modes or qualities): Satva, Rajas, and Tamas. They are related to Gyana Shakti (the power of knowledge) Sankalpa Shakti (the power of ideation), and Kriya Shakti (the power of action). Science says that Atom is the basic element from which the universe evolved. The Atom has three nuclei- electron, pluton, and neutron. The Satva, Rajas, and Tamas in Indian spirituality are nothing but the mystical names for the nuclei of an atom. -/- According to Bhagavata Purana, Prakriti is also constituted of the elements of Time, Karma (action/destiny) and Swabhava (innate nature). Time disturbs the equilibrium of Gunas. From the aspect of Karma is produced an entity called Mahat, in the form of intelligence. Mahat is dominated by Satva and Rajas. From Mahat manifests the next evolute dominated by Tamas with three predominant qualities – Dravya (substance), Kriya (action), as well as intelligence. It forms to become the Ego principle (Ahamkara). -/- Ahamkara has three modes – Satvic, Rajasic and Tamasic. Satvic is Jnana oriented, Rajasic action-oriented and Tamasic Dravya (substance) oriented. From the Tamasic Ahankara, five gross elements are produced (ether, air, fire, water, and earth - Akash, Vayu, Agni, Jal and Prithvi). From the Satvic Ahamkara, guardian deities (the sun and moon, deities of sense organs, and organs of action) and from Rajasic Ahamkara, ten senses (Indriyas), five senses of perception, five organs of action, the faculties of intellect and Prana (life breath) are produced. -/- Bhagavata says that since these energies, elements, and faculties remained disassociated, they were combined to form a Cosmic Egg. The egg floats in the primal waters for a thousand years. Then God enters this Cosmic Egg and manifests himself as the Cosmic Purusha. He is the first nucleus, the God particle equivalent to the number (1) which is the embodiment of everything in the universe. The concept of creation and dissolution in Hinduism can be compared to the waves in an ocean that appear and disappear incessantly. The Manvantaras are such successive episodes of creation emerging from the Cosmic Person, the Manu who is embodied God-Consciousness, God himself. These episodes of creation are measured in Hinduism in terms of Manvantaras, the epochs of Manus. -/- Manu is the ‘First-Born’ (1) of God, the Cosmic Purusha from whom the world has originated. This Cosmic Person (Purusha) has been described as having fourteen biospheres (heavens) that are inhabited by various life forms in the order of evolution of consciousness. If we begin from the human biosphere (Bhuloka), there are ten astral biospheres that a man must transcend to attain liberation or Mukti from the cycle of births and deaths. -/- The number (1) produces the primary numbers up to (9) through the transmutation of the creational energies and qualities. The process can be related to the descent and cyclical evolution of (1) through ten spiritual stages, finally merging with the nondual (0). The number (10) marks the merger of (1) with (0). The Hindu worldview is that all life forms in an episode of creation must evolve to become one with the non-dual state (0) to attain liberation from the cycle of births and deaths in a cyclical process. -/- . (shrink)

This article will critically examine the Nyāya-Vaiśeṣika theory of substance (_dravya_). The Buddhists are reductionists, who believe that there is no substance over and above its attributes (_guṇa_) or parts (_avayava_). Thus, a pot is a set of a certain shape, size, color, texture, etc. But the Nyāya-Vaiśeṣika philosopher thinks that a pot is a substance that houses all of its attributes and actions (_karman_). It holds all these together. Also, it binds its parts. Although the Nyāya-Vaiśeṣika school defines a (...) substance, it does not seem to offer any theory of the diachronic identity of a substance; it does not discuss a Theseus’-ship-like case. In this article we shall offer a theory of diachronic identity of a substance based on a Nyāya-Vaiśeṣika definition of substance. (shrink)

: Aristotle struggles with two basic tensions in his understanding of reality or substance that have parallels in Indian metaphysical speculation. The first of these tensions, between the understanding of reality as the underlying substrate (to hupokeimenon) and as the individual "this" (tode ti), finds a parallel in the concept of dravya in Patañjali's Mahābhāsa. The second tension, between the understanding of reality as the individual this and as the intelligible essence of the individual this (to ti ēn einai), (...) corresponds to an ambiguity in the concept of vastu in Kumārila's Ślokavārttika. (shrink)