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Six Schools of Indian Darshana's are as below: Nyaya Vaishesika Purva Mimamsa Samkhya Yoga Uttra Mimamsa Here Uttra mimamsa is Upanishad (Vedic postulate) and Purva mimamsa is vedic text itself (yaga and other vedic literature). Nyaya is Logic which (madhva school of philosophy greatly emphasis) Nyaya Sudha, Nyayaamruta, chandrika, Parimala. Samkhya is ...


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This has been covered in Caraka Samhita's Pannarupiyam Indriyam Adhyaya i.e. Indriya Sthana Chapter 7.Fatal signs of changes in shadows, complexion, and luster. In the section under features of fatal prognosis as per shadows following is stated If any sorts of deformity observed in body parts in the shadow of the person in moonlight, sunlight, light of a ...


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https://archive.org/details/historyofindianp04dasguoft/page/n8/mode/2up A history of Indian philosophy..5 volumes. by Dasgupta, Surendranath, 1885-1952; Dasgupta, Surama Sharirik bhashya I.e. shankarbhashya of Sankaracharya - the bhashya on Brahmasutra. And many more books in Hindi or other Indian languages.


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As per Parshurama Kalpa Sutras, By Dr. Param Hans Mishra, Bhagwan Shiva himself created Six Darshanas; they are: Shaiva Darshana Vaishnava Darshana Bramha Darshana Saur Darshana Shakta Darshana Baudhdha Darshana Since the book is in Hindi, used Google Translator for English translation: Apart from these, six darshans are also Bhagavatpravart. By whom real ...


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In bhagwadgita, it is said that the dharma of a kshatriya where rajputs are said to have descended from is to fight in battle to protect dharma itself (BG 2.31). Dharma here includes all vedic knowledge, cultures, customs & beliefs of the hindu people and the wider umbrella called Sanatana Dharma, it is the duty of a kshatriya just like any varna group ...


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There are already answers which tell the answer to your question. I impose a question: why are the contradictions or whatsoever you want to call it arise? The answer is we humans interpret, compare and discriminate between science and vedas. Science and vedas must not be compared, they are two completely different things. Science is modeling of universe ...


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Science does not contradict religion in essential matters, simply because their aims are different. The main aim of science is to understand the things of this world. It's concerned with the multiplicity of this world of things and the world and more broadly, this universe. Whereas religion, and the Veda's in particular, are concerned with spiritual ...


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However, it is very simple to deride scientific rationalists using the same argument. I can call any scientific statement ('Atoms exist' or 'Vaccines save lives') as 'non-falsifiable' because it is very hard or impossible for me to verify Let’s start by your statement -- leaving aside for a moment the polemics -- Can you proof that Atoms exists? difference ...


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The notation of 'falsifying' lies in finding or showing a contradiction in a certain statement. As per OP: SCIENCE: Theory - Sky is blue How to disprove it ? - Open your eyes. If sky is green, theory is disproved. This small example is a fraction of the entire process of science. Science not always begins by a claim, it usually starts with a observation ...


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Your question is very difficult , i will try to answer as i can. First , it cannot be an unilateral vision, whatever happened . Karma is produced by everybody , everyday. The bondage of an individual self consists in the limitation of its powers of knowledge and action. It is called “Svarupakhyati” because is due to the individual ignorance of the real ...


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Good question. Your analogy sounds like a martial arts teacher thinking to himself why can't people with hands and legs figure out the art themselves? Why should I bother teaching them? Only compassionate teacher, a Guru will think the art he learnt will benefit others as well like how it benefitted him and decides to teach others.


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First you should kblnow that what are these three modes of material actually. For this you have to read in context. Bhagwad Gita 14:5 O mighty-armed Arjun, the material energy consists of three guṇas (modes)—sattva (goodness), rajas (passion), and tamas (ignorance). These modes bind the eternal soul to the perishable body. So these three modes are ...


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It depends on how we interpret/translate the term "universe". I believe the "universe" in the verses refer to the whole reality experienced by the self through sense organs, or rather, our own personal experience of the perceivable reality which manifests/appears as different forms in our consciousness. That is, 'universe' in these ...


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First of all, each Jiva has lived an innumerable number of lives, so even if you lived an unhappy life and got moksha, doesn't mean you've never lived a happy life before. Since each Jiva has lived an infinite amount of lives before, we can presume that it has lived at least one happy human life before: Bhagavad Gita 2.12 - There never was a time when I did ...


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No definitive answer can be given to this question. However, a speculative answer may be given. Advaita Vedanta enlightenment is attained when the mind becomes still. When the lake of the mind becomes clear and still, man knows himself as he really is, always was, and always will be. He knows that he is the Atman. His 'personality', his mistaken belief in ...


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A Search In Secret India: by Paul Brunton The classic work on seeking a guru. A Search in Secret India is the story of Paul Brunton's journey around India, living among yogis, mystics, and gurus, some of whom he found convincing, others not. He finally finds the peace and tranquility which come with self-knowledge when he meets and studies with the great ...


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The following is an excerpt from the teachings of Sri Ramana Maharshi. That which is born must end. The delusion is only concomitant with the ego. It rises up and sinks. But the Reality never rises nor sinks. It remains Eternal. The master who has realised says so; the disciple hears, thinks over the words and realises the Self. There are two ways of ...


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Non-dualism is a state that has to be reached. It is not natural or obvious. The natural state is that of dualism for everyone of us, as we all can see, feel the presence of many all the time. Even the propounders of Advaita must be feeling "many" all the time except when in the state of Samadhi they felt that eventually everything is one. The ...


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Nondual Brahman is Pure Consciousness or awareness itself. One can't say anything more than this. The question whether non-dual Brahman is aware of itself cannot be answered. One has to remain silent to this type of question. The Upanishad also declares Brahman to be Consciousness alone. The Upanishad also says that Brahman is pure consciousness, devoid of ...


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The pdfs can be found at the following links: https://archive.org/details/TheUjjwalaNilamaniRupaGoswamiKavyamala95/mode/2up (Includes the commentaries of Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī) https://archive.org/details/UjjvalaNilamani/mode/2up (includes the commentary of Śrīla Jīva Gosvāmī and Śrīla Viśvanātha Cakravartī along with the hindi ...


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The following are excerpts from the teachings of Sri Ramana Maharshi. On dvaita and advaita An educated visitor asked Bhagavan about dvaita and advaita. M.: Identification with the body is dvaita. Non-identification is advaita. On Self and ego D.: I understand theoretically. But they are still there. M.: Yes. It is like a cinema-show. ...


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This is answered by Bhishma to Yudhishthira in theShanti Parva of the Mahabharata Yudhishthira said: O sire, what the difference is between the Sankhya and the Yoga system of philosophy. O foremost one of Kuru's race, everything is known to thee, O thou that art conversant with all duties! Bhishma said: The followers of Sankhya praise the Sankhya system and ...


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George Thibaut who translated the Brahmasutra Bhashyas of both Sankara and Ramanuja performed a comparative analysis of every adhikaraNa that you can read in his introduction to the translation of the Sankara Brahmasutra Bhashya. One of the unexpected observations Thibaut made was that among the two, Ramanuja's commentary was closer to that of Badarayana ...


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The param brahman is bodyless as defined in Vedas. Yajurveda 40:8 He hath attained unto the Bright, Bodiless, Woundless, Sinewless, the Pure which evil hath not pierced. Far-sighted, wise, encompassing, he self-existent hath prescribed aims, as propriety demands, unto the everlasting Years


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Brahman has no body. Shruti is very explicit about it. Following is from Ishavasya Upanishad. स पर्यगाच्छुक्रमकायमव्रणमस्नाविरँ् शुद्धमपापविद्धम् । कविर्मनीषी परिभूः स्वयंभूर्याथातथ्यतोऽर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः ।। 1.1.8 ।। ।।1.1.8।।. He (Atman) is all-pervading, bright, bodiless, scatheless, without muscles, pure, untouched by sin (evil)...


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Yes. 'Neti, Neti' is an expression of Ineffability - kind of description of Nirguna aspect. Read/understand the following links and discussions for more details in the same order below... https://www.tamilbrahmins.com/threads/nature-of-the-self.38233/ Consciousness as vrittis themselves https://chat.stackexchange.com/rooms/104631/discussion-between-weezy-...


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The via negativa path is the neti neti (not this, not this) path of Jnana Marga. It of course assumes that Brahman can not be described by any human model. No one can say with finality that God is only ‘this’ and nothing else. He is formless and again He has forms. For the bhakta He assumes forms. But He is formless for the jnani, that is, for him who ...


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