ABSTRACTS
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अम्बिकानाथ झा जन्मशती समारोह निमित्त इलाहाबाद में प्रकाश्यमान ग्रन्थ सहस्रधारा हेतु ।****************************************************
हे हृदयेश्वरी : एक कटाक्षालोचन
यौवनोन्माद की बात छोड भी दें तो भी धीर- गभीर जनों से अपनी प्रियतमा के लिये ’हृदयेश्वरी’ पद सम्बोधन सुनकर यकायक ऐसा लगता था कि हो न हो यह उरोभागस्थ रक्ताभिसरणकार्य करने वाले शरीरावयवविशेषमात्र नही हो सकता। बस यही चिन्तन शोधपत्र के रूप में प्रस्तुत हो सका।
शोधपत्र में हृदय की उक्त अवधारणा के अतिरिक्त मस्तिष्क (चित्त) के रूप में हृदय को प्रस्तुत किया गया है। इसके साथ ही वेद , उपनिषद, दर्शन, चरकसंहिता महाभारत गत वचनों को उद्धृत किया गया है। अन्त में ’ईश्वरी’ पद की चर्चा मनोविज्ञान के धरातल पर किया गया है।
निष्कर्षतः यह लेख हृदय के पारम्परिक अर्थ को तिरस्कृत कर चित्त रूप स्थापित करता है, और प्रियतमा (पत्नी आदि) को नेतृरूप प्रदान करता है।
अन्त में संदर्भ सूची दी गयी है जो मूल तथ्य तक पहुंचने मे अध्येताओं की मदद करेगी।
आयुर्विज्ञान एवं मनोविज्ञान का गहन अध्ययन न होने के कारण स्खलन स्वाभाविक है, जिसे सुधी जन क्षमा करेंगे एवं त्रुटियों से अवगत कराने का प्रयास करेंगे।
- Abstract का हिन्दी अनुवाद यहाँ प्रस्तुत है।
- अम्बिकानाथ झा जन्मशती समारोह निमित्त इलाहाबाद में प्रकाश्यमान ग्रन्थ सहस्रधारा हेतु लिखित।
- भाषा- मैथिली
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Accepted for presentation in
WAVES 2010 - Eighth International Conference
August 04 - 07, 2010 at University of West Indies, Trinidad and Tobago
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Pratyabhijyā Darśana and it’s Relevance |
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The world of knowledge is meaningless if Indian knowledge tradition is not appearing on the face. If we discuss about the Indian knowledge tradition, it would be beyond justice to escape The Kāśmir Śaiva Philosophy, which expresses the practical face of epistemology. During the period of Mādhavāchārya, a great Indian philosopher and writer, it was in practice but ignorance started at time elapsed. Its importance revived, in the present era when Indian Knowledge was recognized every where in the world. The origin of Kāśmir Śaiva Philosophy is derived from the Āgamika tradition. This tradition was greatly supported by Abhinava Gupta and many Indian Philosophers.
The fundamental element of Kāśmir Śaivism is param Śiva, who is situated along the triangle of knower, knowable object and knowledge. The parama Śiva is the route of the living and non-living things that is controlled by his own wish, which is supreme power. Thus Param Śiva is reflected all around the world by his own wish and ultimate power. This concept accepts a total of 36 elements, Param Śiva being at the ultimate one, as the. The concept of observer in Śaiva philosophy is seven layered, in which we parm Śiva at the top, and living and non living creature at the bottom and The Param Śiva is at the Peak. The logic behind this concept is based on the concept of ‘Mal’.
This research paper is being presented to analyze the concept of observer in Kāśmir Śaiva Philosophy and to clarify the concept of layer and ‘Mal’.
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Accepted for presentation in
18th International Congress of Vedanta
University of Massachusetts, Dartmouth, USA,
& also
Accepted for presentation in
2009 International Conference on Social Science and Humanities
Singapore,
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A critical review on the indefinable power ‘Māyā’
Eastern scholars so far had talked a lot on various aspects of life as well as invisible world, in the guise of theology and philosophy. Indian intellectual tradition has also a lot of contributions and contains several qualities e.g. it always wants to adjust between Loka and sāśtra. Loka (society) gives guidance to sāśtra. sāśtra would never be opposite to Loka. The other quality of this tradition is to think about the society as a whole, not as a particular person.
In this thought system, darśana is a guideline to get the supreme goal of human being and it gives the valuable reason to search that how this cosmos has been created. Mādhavāchārya showed sixteen paths in Indian philosophical system, in which pratyabhigyā darśana was also an important path in the philosophical systems. This darśana was ignored later on. But during 19th century, it grew like a river. At present it is well respected path in Indian philosophical systems. In this system cosmological concepts never try to interfere about no dualism but in Advaita Vedānta, a cosmological concept Māyā always tries to destroy the whole non dualism.
Here in this research paper endeavors have been made to focus on the the acceptability of the indefinable power ‘Māyā’, which has been accepted by Jagadguru Śaňkarācārya, with respect to Viśişţādvaita as well as Kāśmīra şaiva philosophical system. Stress has been laid mainly on the perspective whether the indefinable power ‘Māyā’ is acceptable or not?
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Accepted for presentation in
XXXIII INDIAN SOCIAL SCIENCE CONGRESS
March 10-14, 2009, B.R. Ambedkar Open University, Hyderabad) FOCAL THEME our planet in crisis ,
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(Abstract is attached here)
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Accepted for presentation in
VishvadrishTiH
International Sanskrit Conference
18-20 July, 2009
Jaipur
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Is kal a relative or absolute entity?
(With reference to classical and modern thought systems.)"
Here in this research paper titled "Is kal a relative or absolute entity? (With reference to classical and modern thought systems.)" endeavors have been made to focus on the concept of Time with respect to eastern and western philosophical systems as well as modern science. Stress has been laid mainly on perspective whether time is an absolute or relative entity? ***************************************************************
Accepted for presentation in
84th Indian Philosophical congress
University of Mumbai
Oct 24-27, 2009
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Meaning : An Introduction(In the perspective of Sanskrit vyakaran Darshan)
This research paper focuses on the concept of meaning drawn on Sanskrit Philosophy of Grammar and an effort is made to find answers to some important questions such as what is the meaning 'the of meaning'? What is the form of meaning? and principle of meaning? What does it mean to know the meaning?
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Accepted for presentation in
WORLD VED-CONFERENCE
20,21,22 November 2009
Gurukula kangri University, Haridvar, UK , India 249404
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राष्ट्रप्रेम्णः वैदिक दृष्िः
(Abstract is attached here)
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ALL INDIA ORIENTAL CONFERENCE
Tirupati Sanskrit Vidyapith, Tirupati, A.P.
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Discovery of Myself
(In the light of Aupanişadika tradition)
The route of Indian Philosophical system rests in Aupannishadika thoughts, that are why Upanishads are said to be the bed rocks of Indian Philosophical domain. The main theme of almost all the Upanishads are Ātman. It is described in Kenopanisad as almighty[1]. The essential nature of the Ātman is Jñātā and Kartā[2]. The term ‘Upanishads’ literally means उप + नि +सद् ("to sit around"). The Aachary (Teacher) reveals the ‘knowledge of Ātman’ to them. Hence we can say that, the word was first introduced in order to refer to secret formula which contained the essence of the teaching of the Guru. But gradually in due course of time, it came to refer to the entire aupanishadika texts and conveys more and more mysterious knowledge.
Our Aupanisadika Aacharya (as the philosopher from the earliest times) tried to investigate the answer of a very crucial question i.e. ‘what is the ultimate reality?’ Who am I? From where I came? etc. and tried to find answers according to the logic and existing situations of the society. As it is already mentioned that there are several concepts which are described in Upanishad. But in this paper it is highlighted on the fundamental issue of the Upanishads viz., the nature of Atman. The Upanishads reveals the nature of the Atman or the individual self along with the interpretation of the Supreme Soul[3]. As it described earlier ātman can be known as jeevātman as well as param ātman . both are not different. It is the knower. If we look at the life of the human beings, we find that the whole life itself is a process of knowing. It starts with a subject who knows. The jivātman or the Knower that which is conscious of pleasure and pain, the conscious of time and space and disturbances of all sorts is itself is untouched by all these changes[4]. Here in this paper It is presented the essential nature of the self well known as Ātman.
[1] श्रोत्रस्य श्रोत्रं मनो यद्वाचो… केनोपनिषद २
[2] आत्मनः एष प्राणो जायते…। प्रश्नोपनिषद् ३/३
[3] अनेजदेकं मनसो जवीयो..। ईशोपनिषद ४
[4] एतैरेषपृथग्भावो….। माण्डूक्योपनिषद् ३०
