Academic literature on the topic 'VEDANTA DARSAN'

Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.

Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.

Abstract: Ayurveda is a long-established Science along with enormous philosophical concepts as a base, experience of practice through keen interpretation for prognosis and treatment, research, logical thinking and all these are passed on for generations; hence is experienced based science with its own concepts and methods of exploration. The living body is responsible performance by the Purusha or Jeevatma. Acharya Charaka mention that Sattva (Mind), Aatma (Soul) and Sharir (Body) as Tridand Sharir in first chapter of Sutrasthan. These are the tripod of human body in which all the universal factors along with Jeevatma (omnipresent observer) is present. These three are like a tripod; the world is sustained by their combination. They constitute the substratum for everything. According to Hindu philosophy, the systems of philosophy are divided into two main classes, namely, Aastik (Atheist) philosophy and Nastik philosophy. Buddhist, Jain, and Charvaka these 3 are Nastik philosophy which has been not accepted Veda as fundamental consideration. The follower of Sanatan Dharma is divided into the 6 branches as Sankhya, Yoga, Vedanta, Mimansa, Nyaya and Vaisheshika. This is commonly known as Shada Darshan. The views of all these philosophers regarding the Aatma are mentioned here.

This article is the result of the study of literature on the scripture of the Upanisad, one of the most important in the Hindu scriptures. Upanisad becomes an integral part of the Vedas, even being sakha to describe the contents of Catur Veda Samhita. This position reinforces the belief of Hindus that the Upanisad is Vedanta, which on further development inspires other scriptures, especially Darsana, and also Bhagawadgita. The contents of the principal Upanisads primarily discuss the concept of God (Brahman), the human and the atman, the beginning and end of the universe, death, karma and reincarnation, and also dreams. But in general, the main content of Upanisad reflects about the sraddha, and Hindu philosophy. Actually, the content of the Upanisad is very heavy, but this scripture is relatively easy to read because it is served with a dialogue style and the narrative is rich in analogies. In addition Upanisad literally translated as “to sit down near the teacher”, as well as imagination on indepth dialogue between teacher and student, although the main content of the Upanisad has exceeded its basic meaning. Keywords: Upanisad, Catur Veda Samhita, Vedanta, Sraddha, Hindu Philosophy, Scriptures Artikel ini adalah hasil kajian kepustakaan terhadap kitab Upanisad, salah satu kitab suci terpenting dalam Hindu. Upanisad menjadi bagian tak terpisahkan dari Weda, bahkan menjadi sakha untuk menjabarkan isi Catur Weda Samhita. Posisi ini memperkuat keyakinan umat Hindu bahwa Upanisad adalah Wedanta, yang pada perkembangan selanjutnya mengin-spirasi kitab-kitab suci lainnya, terutama Darsana, dan juga Bhagawadgita. Adapun isi pokok Upanisad membahas banyak konsep tentang Tuhan (Brahman), manusia dan atman, awal dan akhir semesta, kematian, karma dan reinkarnasi, juga mimpi. Namun secara umum, isi pokok Upanisad merefleksikan tentang sraddha, dan filsafat Hindu. Sebenarnya, isi Upanisad sangatlah berat, namun kitab ini relatif mudah dibaca karena disajikan dengan gaya dialog dan narasinya kaya analogi. Selain secara harafiah Upanisad diartikan sebagai “duduk dekat di bawah guru”, juga karena imajinasi atas dialog mendalam antara guru dan murid, meskipun isi pokok Upanisad telah melampui pengertian dasarnya ini. Kata Kunci: Upanisad, Catur Weda Samhita, Wedanta, Sraddha, Filsafat Hindu, Kitab Suci.

Artava Kashaya is the condition in which menstruation does not occur at the appropriate time, which can be correlated with oligomenorrhea with scanty menstrual blood flow. The principle of treatment is focused on Agni Deepana, Sroto Shodhan, Artava Pravartana and Vata Kapha Shaman. Hence in the current case report treatment scenario was selected for the management and follow-up was done every 15 days. The present case study was carried out by following good clinical practice guidelines, studies on irregular menstruation, and Ayurveda textual references. Written informed consent of the patient was taken before starting the treatment. A detailed history of the patient with all necessary clinical and physical examination and laboratory investigations were carried out. The patient had got her menstruation regularly with normal duration while taking medicine. Also, the amount of flow was improved, and the intensity of pain was reduced effectively from moderate to mild. Even after the cessation of medicine, she got her menstruation in 30 days with a normal amount of flow. Hence, the most common gynecological problem in adolescent girls is mostly amenorrhea or menorrhagia due to frequent ovulation that can be triggered by the presence of oligomenorrhoea which is a physiological condition after menarche, and which usually happens after a period of a regular cycle. Therefore, Artava Kshaya can be correlated with oligomenorrhoea or hypomenorrhea. Artava Kshaya is explained by Acharya Sushruta in Sushrut Samhita Sutra sthan chapter 15 with the characteristics of Yathochit Akal Darshan with Alpartava and sometimes featured with Yoni Vedana.

Darshan is a classical theme in studies on Hinduism. Recent studies have called for a retheorization, pointing to diverse forms of darshan or similar practices in other religions. However, such critiques do not adequately explore darshan in transnational guru-led movements where both gurus and devotees cross religious, social and cultural boundaries to inhabit and create new devotional lineages in unfamiliar lands. Based on fieldwork among a transnational spiritual community in India, this article shows how darshan in the community is shaped by the intersections of interpretations of neo-Vedantic and western esoteric thought. Thus, it is argued that darshan needs to be understood as historically and discursively shaped. The article also considers the wonder-ful nature of the experiences and politics of darshan. The inner transformation of devotees, it is argued, is paralleled by the exterior transformation of the abstract imaginary of ‘spiritual India’ into the concrete place of achieving spiritual communion with the guru and realizing oneself. The wonder of darshan in this context lies in the traversing of the multiple axes of interiority and exteriority.