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वेदान्तसार

अखण्डं सच्चिदानन्दमवाङ्मनसगोचरम् ।
आत्मानमखिलाधारमाश्रयेऽभीष्टसिद्धये .. १..
अर्थतोऽप्यद्वयानन्दानतीतद्वैतभानतः .
गुरूनाराध्य वेदान्तसारं वक्ष्ये यथामति .. २..
वेदान्तो नामोपनिषत्प्रमाणं तदुपकारीणि शारीरकसूत्रादीनि च .. ३..
अस्य वेदान्तप्रकरणत्वात् तदीयैः एव अनुबन्धैः तद्वत्तासिद्धेः न ते पृथगालोचनीयाः .. ४..
तत्र अनुबन्धो नाम अधिकारिविषयसम्बन्धप्रयोजनानि .. ५..
अधिकारी तु विधिवदधीतवेदवेदाङ्गत्वेनापाततोऽधिगताखिलवेदार्थोऽस्मिन् जन्मनि जन्मान्तरे वा काम्यनिषिद्धवर्जनपुरःसरं नित्यनैमित्तिकप्रायश्चित्तोपासनानुष्ठानेन निर्गतनिखिलकल्मषतया
नितान्तनिर्मलस्वान्तः साधनचतुष्टयसम्पन्नः प्रमाता .. ६..
काम्यानि - स्वर्गादीष्टसाधनानि ज्योतिष्टोमादीनि .. ७..
निषिद्धानि - नरकाद्यनिष्टसाधनानि ब्राह्मणहननादीनि .. ८..
नित्यानि - अकरणे प्रत्यवायसाधनानि सन्ध्यावन्दनादीनि .. ९..
नैमित्तिकानि - पुत्रजन्माद्यनुबन्धीनि जातेष्ट्यादीनि .. १०..
प्रायश्चित्तानि - पापक्षयसाधनानि चान्द्रायणादीनि .. ११..
उपासनानि - सगुणब्रह्मविषयमानसव्यापाररूपाणि शाण्डिल्यविद्यादीनि .. १२..
एतेषां नित्यादीनां बुद्धिशुद्धिः परं प्रयोजनमुपासनानां तु चित्तैकाग्र्यं "तमेतमात्मानं वेदानुवचनेन ब्राह्मणा
विविदिषन्ति यज्ञेन"[बृ उ ४ . ४ . २२]इत्यादि श्रुतेः "तपसा कल्मषं हन्ति"[मनु १२ - १०४] इत्यादि स्मृतेश्च .. १३..
नित्यनैमित्तिकयोः उपासनानां त्ववान्तरफलं पितृलोकसत्यलोकप्राप्तिः "कर्मणा पितृलोकः विद्यया देवलोकः"[बृ उ १- ५- १६] इत्यादिश्रुतेः .. १४..
साधनानि - नित्यानित्यवस्तुविवेकेहामुत्रार्थफलभोगविरागशमादिषट्कसम्पत्तिमुमुक्षुत्वानि .. १५..
नित्यानित्यवस्तुविवेकस्तावद् ब्रह्मैव नित्यं वस्तु ततोऽन्यदखिलमनित्यमिति विवेचनम् .. १६..
ऐहिकानां स्रक्चन्दनवनितादिविषयभोगानां कर्मजन्यतयानित्यत्ववदामुष्मिकाणामप्यमृतादि-
विषयभोगानामनित्यतया तेभ्यो नितरां विरतिः - इहामुत्रार्थफलभोगविरागः .. १७..
शमादयस्तु - शमदमोपरतितितिक्षासमाधानश्रद्धाख्याः .. १८..
शमस्तावत् - श्रवणादिव्यतिरिक्तविषयेभ्यो मनसो निग्रहः .. १९..
दमः - बाह्येन्द्रियाणां तद्व्यतिरिक्तविषयेभ्यो निवर्तनम् .. २०..
निवर्तितानामेतेषां तद्व्यतिरिक्तविषयेभ्य उपरमणमुपरतिरथवा विहितानां कर्मणां विधिना परित्यागः .. २१..
तितिक्षा - शीतोष्णादिद्वन्द्वसहिष्णुता .. २२..
निगृहीतस्य मनसः श्रवणादौ तदनुगुणविषये च समाधिः - समाधानम् .. २३..
गुरूपदिष्टवेदान्तवाक्येषु विश्वासः - श्रद्धा .. २४..
मुमुक्षुत्वम् - मोक्षेच्छा .. २५..
एवम्भूतः प्रमाताधिकारी "शान्तो दान्तः"[बृ उ ४. ४. २३ ]इत्यादिश्रुतेः . उक्तञ्च -
"प्रशान्तचित्ताय जितेन्द्रियाय च
प्रहीणदोषाय यथोक्तकारिणे .
गुणान्वितायानुगताय सर्वदा
प्रदेयमेतत् सततं मुमुक्षवे .. २६.. " (उपदेशसाहस्री ३२४ . १६ . ७२ )
विषयः - जीवब्रह्मैल्यं शुद्धचैतन्यं प्रमेयं तत्र एव वेदान्तानां तात्पर्यात् .. २७..
सम्बन्धस्तु - तदैक्यप्रमेयस्य तत्प्रतिपादकोपनिषत्प्रमाणस्य च बोध्यबोधकभावः .. २८..
प्रयोजनं तु – तदैक्यप्रमेयगताज्ञाननिवृत्तिः स्वस्वरूपानन्दावाप्तिश्च "तरति शोकम् आत्मवित् (छां उ ७ . १ . ३ ) इत्यादिश्रुतेः "ब्रह्मविद् ब्रह्मैव भवति " (मुण्ड उ ३ . २ . ९ )इत्यादिश्रुतेश्च .. २९..
अयमधिकारी जननमरणादिसंसारानलसन्तप्तो दीप्तशिराजलराशिमिवोपहारपाणिः श्रोत्रियं ब्रह्मनिष्ठं गुरुमुपसृत्य
तमनुसरति "तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् "(मुण्ड उ १ . २ . १२ ) इत्यादिश्रुतेः .. ३०..
स गुरुः परमकृपयाध्यारोपापवादन्यायेनैनमुपदिशति
"तस्मै स विद्वानुपसन्नया सम्यक्
प्रशान्तचित्ताय शमान्विताय .
येनाक्षरं पुरुषं वेद सत्यं
प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् .. " (मुण्ड उ १ . २ . १३ ) इत्यादिश्रुतेः .. ३१..
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असर्पभूतायां रज्जौ सर्पारोपवत् वस्तुनि अवस्त्वारोपः - अध्यारोपः .. ३२..
वस्तु - सच्चिदानन्दमद्वयं ब्रह्म अज्ञानादिसकलजडसमूहोऽवस्तु .. ३३..
अज्ञानं तु - सदसद्भ्यामनिर्वचनीयं त्रिगुणात्मकं ज्ञानविरोधि भावरूपं यत्किञ्चिदिति वदन्त्यहमज्ञ इत्याद्यनुभवात् "देवात्मशक्तिं स्वगुणैर्निगूढाम् "(श्वेत उ १ . ३ )इत्यादिश्रुतेश्च .. ३४..
इदमज्ञानं समष्टिव्यष्ट्यभिप्रायेणैकमनेकमिति च व्यवह्रियते .. ३५..
तथाहि यथा वृक्षाणां समष्ट्यभिप्रायेण वनमित्येकत्वव्यपदेशो यथा वा जलानां समष्ट्यभिप्रायेण जलाशय इति तथा नानात्वेन प्रतिभासमानानां जीवगताज्ञानानां समष्ट्यभिप्रायेण तदेकत्वव्यपदेशः "अजामेकां "(श्वे उ ४ | ५ )इत्यादिश्रुतेः .. ३६..
इयं समष्टिरुत्कृष्टोपाधितया विशुद्धसत्त्वप्रधाना .. ३७..
एतदुपहितं चैतन्यं सर्वज्ञसर्वेश्वरत्वसर्वनियन्तृत्वादिगुणकमव्यक्तमन्तर्यामी जगत्कारणमीश्वर इति च व्यपदिश्यते सकलाज्ञानावभासकत्वात् ."यः सर्वज्ञः सर्ववित् "(मुण्ड उ १ | १ | ९ )इति श्रुतेः .. ३८..
ईश्वरस्येयं समष्टिरखिलकारणत्वात्कारणशरीरमानन्दप्रचुरत्वात्कोशवदाच्छादकत्वाच्चानन्दमयकोशः सर्वोपरमत्वा-
त्सुषुप्तिरत एव स्थूलसूक्ष्मप्रपञ्चलयस्थानमिति च उच्यते .. ३९..
यथा वनस्य व्यष्ट्यभिप्रायेण वृक्षा इत्यनेकत्वव्यपदेशो यथा वा जलाशयस्य व्यष्ट्यभिप्रायेण जलानीति तथाज्ञानस्य व्यष्ट्यभिप्रायेण तदनेकत्वव्यपदेशः "इन्द्रो मायाभिः पुरुरूप ईयते "(ऋग्वेद ६ | ४७ | १८)इत्यादिश्रुतेः .. ४०..
अत्र व्यस्तसमस्तव्यापित्वेन व्यष्टिसमष्टिताव्यपदेशः .. ४१..
इयं व्यष्टिर्निकृष्टोपाधितया मलिनसत्त्वप्रधाना .. ४२..
एतदुपहितं चैतन्यमल्पज्ञत्वानीश्वरत्वादिगुणकं प्राज्ञ इत्युच्यत एकाज्ञानावभासकत्वात् .. ४३..
अस्य प्राज्ञत्वमस्पष्टोपाधितयानतिप्रकाशकत्वात् .. ४४..
अस्यापीयमहङ्कारादिकारणत्वात्कारणशरीरमानन्दप्रचुरत्वात्कोशवदाच्छादकत्वाच्चानन्दमयकोशः सर्वोपरमत्वात्सुषुप्तिरत एव स्थूलसूक्ष्मशरीरप्रपञ्च- लयस्थानमिति च उच्यते .. ४५..
तदानीमेतावीश्वरप्राज्ञौ चैतन्यप्रदीप्ताभिरतिसूक्ष्माभिरज्ञानवृत्तिभिरानन्दमनुभवतः "आनन्दभुक् चेतोमुखः
प्राज्ञः "(माण्डू उ ५ )इति श्रुतेः सुखमहमवाप्सम् न किञ्चिदवेदिषमिथ्युत्थितस्यपरामर्शोपपत्तेश्च .. ४६..
अनयोः समष्टिव्यष्ट्योर्वनवृक्षयोरिव जलाशय- जलयोरिव वाभेदः .. ४७..
एतदुपहितयोरीश्वरप्राज्ञयोरपि वनवृक्षावच्छिन्नाकाशयोरिव जलाशयजलगतप्रतिबिम्बाकाशयोरिव वाभेदः "एष सर्वेश्वर
(एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् )"(माण्डू उ ६ )इत्यादि श्रुतेः .. ४८..
वनवृक्षतदवच्छिन्नाकाशयोर्जलाशयजलतद्गतप्रतिबिम्बाकाशयोर्वाधारभूतानुपहिताकाशवदनयोरज्ञानतदुपहितचैतन्ययो-
राधारभूतं यदनुपहितं चैतन्यं तत्तुरीयमित्युच्यते "शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते (स आत्मा स विज्ञेयः )"
(माण्डू उ ७ )इत्यादिश्रुतेः .. ४९..
इदमेव तुरीयं शुद्धचैतन्यमज्ञानादितदुपहितचैतन्याभ्यां तप्तायः पिण्डवदविविक्तं सन्महावाक्यस्य वाच्यं विविक्तं सल्लक्ष्यमिति चोच्यते .. ५०..
अस्याज्ञानस्यावरणविक्षेपनामकमस्ति शक्तिद्वयम् .. ५१..
आवरणशक्तिस्तावदल्पोऽपि मेघोऽनेकयोजनायतमादित्यमण्डलमवलोकयितृनयनपथपिधायकतया यथाच्छादयतीव
तथाज्ञानं परिच्छिन्नमप्यात्मानमपरिच्छिन्नमसंसारिणमवलोकयितृबुद्धिपिधायकतयाच्छादयतीव तादृशं सामर्थ्यम् .
तदुक्तं - "घनच्छन्नदृष्टिर्घनच्छन्नमर्कं यथा मन्यते निष्प्रभं चातिमूढः . तथा बद्धवद्भाति यो मूढदृष्टेः स नित्योपलब्धिस्वरूपोऽहमात्मा .. 'इति (हस्तामलकम् १० | ).. ५२..
अनया आवृत्तस्यात्मनः कर्तृत्वभोक्तृत्वसुखित्वदुःखित्वादिसंसारसम्भावनापि भवति यथा स्वाज्ञानेनावृतायां रज्ज्वां सर्पत्वसम्भावना .. ५३..
विक्षेपशक्तिस्तु यथा रज्ज्वज्ञानं स्वावृत रज्जौ स्वशक्त्या सर्पादिकमुद्भावयत्येवमज्ञानमपि स्वावृतात्मनि स्वशक्तादिप्रपञ्चमुद्भावयति तादृशं सामर्थ्यम् . तदुक्तम् - "विक्षेपशक्तिर्लिङ्गादि ब्रह्माण्डान्तं जगत् सृजेत्"इति . (वाक्यसुधा १३ ).. ५४..
शक्तिद्वयवदज्ञानोपहितं चैतन्यं स्वप्रधानतया निमित्तं स्वोपाधिप्रधानतयोपादनं च भवति .. ५५..
यथा लूता तन्तुकार्यं प्रति स्वप्रधानतया निमित्तं स्वशरीरप्रधानतयोपादानञ्च भवति .. ५६..
तमःप्रधानविक्षेएपशक्तिमदज्ञानोपहितचैतन्यादाकाश आकाशाद्वायुर्वायोरग्निरग्ग्नेरापोऽद्भ्यः पृथिवी चोत्पद्यते "एतस्मादात्मन आकाशः सम्भूतः "(तै उ २ . १ . १ )इत्यादिश्रुतेः .. ५७..
तेषु जाड्याधिक्यदर्शनात्तमःप्राधान्यं तत्कारणस्य तदानीं सत्त्वरजस्तमांसि कारणगुणप्रक्रमेण तेष्वाकाशादिषुत्पद्यन्ते .. ५८..
एतान्येव सूक्ष्मभूतानि तन्मात्राण्यपञ्चीकृतानि चोच्यन्ते .. ५९..
एतेभ्यः सूक्ष्मशरीराणि स्थूलभूतानि चोत्पद्यन्ते .. ६०..
सूक्ष्मशरीराणि सप्तदशावयवानि लिङ्गशरीराणि .. ६१..
अवयवास्तु ज्ञानेन्द्रियपञ्चकं बुद्धिमनसी कर्मेन्द्रियपञ्चकं वायुपञ्चकं चेति .. ६२..
ज्ञानेन्द्रियाणि श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणाख्यानि .. ६३..
एतान्याकाशादीनां सात्त्विकांशेभ्यो व्यस्तेभ्यः पृथक् पृथक् क्रमेणोत्पद्यन्ते .. ६४..
बुद्धिर्नाम निश्चयात्मिकान्तःकरणवृत्तिः .. ६५..
मनो नाम सङ्कल्पविकल्पात्मिकान्तःकरणवृत्तिः .. ६६..
अनयोरेव चित्ताहङ्कारयोरन्तर्भावः .. ६७..
अनुसन्धानात्मिकान्तःकरणवृत्तिः चित्तम् .. ६८..
अभिमानात्मिकान्तःकरणवृत्तिः अहङ्कारः .. ६९..
एते पुनराकाशादिगतसात्त्विकांशेभ्यो मिलितेभ्य उत्पद्यन्ते .. ७०..
एतेषां प्रकाशात्मकत्वात्सात्त्विकांशकार्यत्वम् .. ७१..
इयं बुद्धिर्ज्ञानेन्द्रियैः सहिता विज्ञानमयकोशो भवति .. ७२..
अयं कर्तृत्वभोक्तृत्वसुखित्वदुःखित्वाद्यभिमानत्वेनेहलोकपरलोकगामी व्यवहारिको जीव इत्युच्यते .. ७३..
मनस्तु ज्ञानेन्द्रियैः सहितं सन्मनोमयकोशो भवति .. ७४..
कर्मेन्द्रियाणि वाक्पाणिपादपायूपस्थाख्यानि .. ७५..
एतानि पुनराकाशादीनां रजोंशेभ्यो व्यस्तेभ्यः पृथक् पृथक् क्रमेणोत्पद्यते .. ७६..
वायवः प्राणापानव्यानोदानसमानाः .. ७७..
प्राणो नाम प्राग्गमनवान्नासाग्रस्थानवर्ती .. ७८..
अपानो नामावाग्गमनवान्पाय्वादिस्थानवर्ती .. ७९..
व्यानो नाम विष्वग्गमनवानखिलशरीरवर्ती .. ८०..
उदानो नाम कण्ठस्थानीय ऊर्ध्वगमनवानुत्क्रमणवायुः .. ८१..
समानो नाम शरीरमध्यगताशितपीतान्नादिसमीकरणकरः .. ८२..
समीकरणन्तु परिपाककरणं रसरुधिरशुक्रपुरीषादिकरणमिति यावत् .. ८३..
केचित्तु नागकूर्मकृकलदेवदत्तधनञ्जयाख्याः पञ्चान्ये वायवः सन्तीति वदन्ति .. ८४..
तत्र नाग उद्गिरणकरः . कूर्म उन्मीलनकरः कृकलः क्षुत्करः .देवदत्तो जृम्भणकरः धनञ्जयः पोषणकरः .. ८५..
एतेषां प्राणादिष्वन्तर्भावात्प्राणादयः पञ्चैवेति केचित् .. ८६..
एतत्प्राणादिपञ्चकमाकाशादिगतरजोंशेभ्योमिलितेभ्य उत्पद्यते .. ८७..
इदं प्राणादिपञ्चकं कर्मेन्द्रियैः सहितं सत्प्राणमयकोशो भवति अस्य क्रियामकत्वेन रजोंशकार्यत्वम् .. ८८..
एतेषु कोशेषु मध्ये विज्ञानमयो ज्ञानशक्तिमान् कर्तृरूपः मनोमय इच्छाशक्तिमान् करणरूपः प्राणमयः क्रियाशक्तिमान् कार्यरूपः योग्यत्वादेवमेतेषां विभाग इति वर्णयन्ति एतत्कोशत्रयं मिलितं सत्सूक्ष्मशरीरमित्युच्यते .. ८९..
अत्राप्यखिलसूक्ष्मशरीरमेकबुद्धिविषयतया वनवज्जलाशयवद्वा समष्टिरनेकबुद्धिविषयतया वृक्षवज्जलवद्वा व्यष्टिरपि भवति .. ९०..
एतत्समष्ट्युपहितं चैतन्यं सूत्रात्मा हिरण्यगर्भः प्राणश्चेत्युच्यते सर्वत्रानुस्यूतत्वाज्ज्ञानेच्छाक्रियाशक्तिमदुपहितत्वाच्च .. ९१..
अस्यैषा समष्टिः स्थूलप्रपञ्चापेक्षया सूक्ष्मत्वात्सूक्ष्मशरीरं विज्ञानमयादिकोशत्रयं जाग्रद्वासनामयत्वात्स्वप्नोऽतएव
स्थूलप्रपञ्चलयस्थानमिति चोच्यते .. ९२..
एतद्व्यष्ट्युपहितं चैतन्यं तैजसो भवति तेजोमयान्तःकरणोपहितत्वात् .. ९३..
अस्यापीयं व्यष्टिः स्थूलशरीरापेक्षया सूक्ष्मत्वादिति हेतोरेव सूक्ष्मशरीरं विज्ञानमयादिकोशत्रयं ग्रद्वासनामयत्वात्स्वप्नोऽतएव स्थूलशरीरलयस्थानमिति चोच्यते .. ९४..
एतौ सूत्रात्मतैजसौ तदानीं मनोवृत्तिभिः सूक्ष्मविषयाननुभवतः "प्रविविक्तभुक्तेऐजसः "(माण्डू उ ३)इत्यदिश्रुतेः .. ९५..
अत्रापि समष्टिव्यष्ट्योस्तदुपहितसूत्रात्मतैजसयोर्वनवृक्षवत्तदव- च्छिन्नाकाशवच्च जलाशयजलवत्तद्गतप्रतिबिम्बाकाशवच्चाभेदः .. ९६..
एवं सूक्ष्मशरीरोत्पत्तिः .. ९७..
स्थूलभूतानि तु पञ्चीकृतानि .. ९८..
पञ्चीकरणं त्वाकाशादिपञ्चस्वेकैकं द्विधा समं विभज्य तेषु दशसु भागेषु प्राथमिकान्पञ्चभागान्प्रत्येकं
चतुर्धा समं विभज्य तेषां चतुर्णां भागानां स्वस्वद्वितीयार्धभागपरित्यागेन भागान्तरेषु योजनम् .. ९९..
तदुक्तम् -
"द्विधा विधाय चैकैकं चतुर्धा प्रथमं पुनः ..
स्वस्वेतरद्वितीयांशैर्योजनात्पञ्च पञ्चते .."इति .. .. १००..
अस्याप्रामाण्यं नाशङ्कनीयं त्रिवृत्करणश्रुतेः पञ्चीकरणस्याप्युपलक्षणत्वात् .. १०१..
पञ्चानां पञ्चात्मकत्वे समानेऽपि तेषु च "वैशेष्यात्तु तद्वादस्तद्वादः "(ब्र सू २ . ४ . २२ )
इति न्यायेनाकाशादिव्यपदेशः सम्भवति .. १०२..
तदानीमाकाशे शब्दोऽभिव्यज्यते वायौ शब्दस्पर्शावग्नौ शब्दस्पर्शरूपाण्यप्सु शब्दस्पर्शरूपरसाः पृथिव्यां
शब्दस्पर्शरूपरसगन्धाश्च .. १०३..
एतेभ्यः पञ्चीकृतेभ्यो भूतेभ्यो भूर्भुवःस्वर्महर्जनस्तपःसत्य-मित्येतन्नामकानामुपर्युपरिविद्यमानानामतलवितलसुतलरसातलतलातलमहातलपातालनामकानामधोऽधोविद्यमानानां
लोकानां ब्रह्माण्डस्य तदन्तर्गतचतुर्विधस्थूलशरीराणां तदुचितानामन्नपानादीनां चोत्पत्तिर्भवति .. १०४..
चतुर्विधशरीराणि तु जरायुजाण्डजस्वेदजोद्भिज्जाख्यानि .. १०५..
जरायुजानि जरायुभ्यो जातानि मनुष्यपश्वादीनि .. १०६..
अण्डजान्यण्डेभ्यो जातानि पक्षिपन्नगादीनि .. १०७..
स्वेदजानि स्वेदेभ्यो जातानि यूकमशकादीनि .. १०८..
उद्भिज्जानि भूमिमुद्भिद्य जातानि लतावृक्षादीनि .. १०९..
अत्रापि चतुर्विधसकलस्थूलशरीरमेकानेकबुद्धिविषयतया वनवज्जलाशयवद्वा समष्टिर्वृक्षवज्जलवद्वा व्यष्टिरपि भवति .. ११०..
एतत्समष्ट्युपहितं चैतन्यं वैश्वानरो विराडित्युच्यते सर्वनराभिमानित्वाद्विविधं राजमानत्वाच्च .. १११..
अस्यैषा समष्टिः स्थूलशरीरमन्नविकारत्वादन्नमयकोशः स्थूलभोगायतनत्वाच्च स्थूलशरीरं जाग्रदिति च व्यपदिश्यते .. ११२..
एतद्व्यष्ट्युपहितं चैतन्यं विश्व इत्युच्यते सूक्ष्मशरीराभिमानमपरित्यज्य स्थूलशरीरादिप्रविष्टत्वात् .. ११३..
अस्याप्येषा व्यष्टिः स्थूलशरीरमन्नविकारत्वादेव हेतोरन्नमयकोशो जाग्रदिति चोच्यते .. ११४..
तदानीमेतौ विश्ववैश्वानरौ दिग्वातार्कवरुणाश्विभिः क्रमान्नियन्त्रितेन श्रोत्रादीन्द्रियपञ्चकेन
क्रमाच्छब्दस्पर्शरूपरसगन्धानग्नीन्द्रोपेन्द्रयमप्रजापतिभिः क्रमान्नियन्त्रितेन वागादीन्द्रियपञ्चकेन
क्रमाद्वचनादानगमनविसर्गानन्दांश्चन्द्रचतुर्मुखशङ्कराच्युतैः क्रमान्नियन्त्रितेन मनोबुद्ध्यहङ्कारचित्ताख्येनान्तरेन्द्रियचतुष्केण क्रमात्सङ्कल्पनिश्चयाहङ्कार्यचैत्तांश्च सर्वानेतान्
स्थूलविषयाननुभवतः "जागरितस्थानो बहिःप्रज्ञः "(माण्डू उ ३) इत्यादिश्रुतेः .. ११५..
अत्राप्यनयोः स्थूलव्यष्टिसमष्ट्योस्तदुपहितविश्ववैश्वानरयोश्च वनवृक्षवत्तदवच्छिन्नाकाशवच्च जलाशयजलवत्तगतप्रतिबिम्बाकाशवच्च पूर्ववदभेदः .. ११६..
एवं पञ्चीकृतपञ्चभूतेभ्यः स्थूलप्रपञ्चोत्पत्तिः .. ११७..
एतेषां स्थूलसूक्षमकारणप्रपञ्चानामपि समष्टिरेको महान्प्रपञ्चो भवति यथावान्तरवनानां समष्टिरेकं महद्वनं भवति
यथा वावान्तरजलाशयानां समष्टिरेको महान् जलाशयः .. ११८..
एतदुपहितं वैश्वानरादीश्वरपर्यन्तं चैतन्यप्यवान्तरवनावच्छिन्नाकाशवदवान्तर जलाशयगतप्रतिबिम्बाकाशवच्चैकमेव .. ११९..
आभ्यां महाप्रपञ्चदुपहितचैतन्याभ्यां तप्तायपिण्डवदविविक्तं सदनुपहितं चैतन्यं "सर्वं खल्विदं ब्रह्म "(छान्द उ ३ . १४ . १) इति (महा )वाक्यस्य वाच्यं भवति विविक्तं सल्लक्ष्यमपि भवति .. १२०..
एवं वस्तुन्यवस्त्वारोपोऽध्यारोपः सामान्येन प्रदर्शितः .. १२१..
३
इदानीं प्रत्यगात्मनीदमिदमयमयमारोपयतीति विशेषत उच्यते .. १२२..
अतिप्राकृतस्तु "आत्मा वै जायते पुत्रः "इत्यादिश्रुतेः स्वस्मिन्निव पुत्रेऽपि प्रेमदर्शनात्पुत्रे पुष्टे नष्टे चाहमेव पुष्टो नष्टश्चेत्याद्यनुभवाच्च पुत्र आत्मेति वदति .. १२३..
चार्वाकस्तु "स वा एष पुरुषोऽन्नरसमयः "(तै उ २ . १ . १ ")इत्यादिश्रुतेः प्रदीप्तगृहात्स्वपुत्रं परित्यज्यापि स्वस्य निर्गमदर्शनात्स्थूलोऽहं कृशोऽहमित्याद्यनुभवाच्च स्थूलशरीरमात्मेति वदति .. १२४..
अपरश्चार्वाकः "ते ह प्राणाः प्रजापतिं पितरमेत्योचुः "(छा उ ५ . १ . ७ )
इत्यादिश्रुतेरिन्द्रियाणामभावे शरीरचलनाभावात्काणोऽहं बधिरोऽहमित्याद्यनुभवाच्चेन्द्रियाण्यात्मेति वदति .. १२५..
अपरश्चार्वाकः "अन्योऽन्तर आत्मा प्राणमयः "(तै उ २ . २ . १ ) इत्यादिश्रुतेः प्राणाभाव इन्द्रियादिचलनायोगादहमशनायावानहं पिपासावानित्यादि अनुभवाच्च प्राण आत्मेति वदति .. १२६..
अन्यस्तु चार्वाकः "अन्योऽन्तर आत्मा मनोमयः "(तै उ २ . ३ . १)इत्यादिश्रुतेर्मनसि सुप्ते प्राणादेरभावादहं सङ्कल्पवानहं विकल्पवानित्याद्यनुभवाच्च मन आत्मेति वदति .. १२७..
बौद्धस्तु "अन्योऽन्तर आत्मा विज्ञानमयः "(तै उ २ . ४ . १ )इत्यादिश्रुतेः कर्तुरभावे करणस्य शक्त्यभावादहं कर्ताहं भोक्तेत्याद्यनुभवाच्च बुद्धिरात्मेति वदति .. १२८..
प्राभाकरतार्किकौ तु "अन्योऽन्तर आत्मानन्दमयः "(तै उ २ . ५ . १ )इत्यादिश्रुतेर्बुद्ध्यादीनामज्ञाने लयदर्शनादहमज्ञोऽहमज्ञानीत्याद्यनुभवाच्चाज्ञानमात्मेति वदतः .. १२९..
भाटस्तु "प्रज्ञानघन एवानन्दमयः "(माण्डू उ ५ )इत्यादिश्रुतेः सुषुप्तौ प्रकाशाप्रकाशसद्भावान्मामहं न जानामीत्याद्यनुभवाच्चाज्ञानोपहितं चैतन्यमात्मेति वदति .. १३०..
अपरो बौद्धः "असदेवेदमग्र आसीत् "(छा उ ६ . २ . १ )इत्यादिश्रुतेः सुषुप्तौ सर्वाभावादहं सुषुप्तौ नासमित्युत्थितस्य स्वाभावपरामर्शविषयानुभवाच्च शून्यमात्मेति वदति .. १३१..
एतेषां पुत्रादीनामनात्मत्वमुच्यते .. १३२..
एतैरतिप्राकृतादिवादिभिरुक्तेषु श्रुतियुक्त्यनुभवाभासेषु पूर्वपूर्वोक्तश्रुतियुक्त्यनुभवाभासानामुत्तरोत्ततरश्रुतियुक्त्यनुभवाभासै-
रात्मत्वबाधदर्शनात्पुत्रादीनामनात्मत्वं स्पष्टमेव .. १३३..
किञ्च प्रत्यगस्थूलोऽचक्षुरप्राणोऽमना अकर्ता चैतन्यं चिन्मात्रं सदित्यादिप्रबलश्रुतिविरोधादस्य पुत्रादिशून्यपर्यन्तस्य जडस्य चैतन्यभास्यत्वेन घटादिवदनित्यत्वादहं ब्रह्मेति विद्वदनुभवप्राबल्याच्च तत्तच्छ्रुतियुक्त्यनुभवभासानां
बाधितत्वादपि पुत्रादिशून्यपर्यन्तमखिलमनात्मैव .. १३४..
अतस्तत्तद्भासकं नित्यशुद्धबुद्धमुक्तसत्यस्वभावं प्रत्यक्चैतन्यमेवात्मवस्त्विति वेदान्तविद्वदनुभवः .. १३५..
एवमध्यारोपः .. १३६..
४
अपवादो नाम रज्जुविवर्तस्य सर्पस्य रज्जुमात्रत्ववद्वस्तुविवर्तस्यावस्तुनोऽज्ञानादेः प्रपञ्चस्य वस्तुमात्रत्वम् .. १३७..
तदुक्तम् -
"सतत्त्वतोऽन्यथाप्रथा विकार इत्युदीरितः .अतत्त्वतोऽन्यथाप्रथा विवर्त इत्युदीरितः .. "इति .. १३८..
तथाहि एतद्भोगायतनं चतुर्विधसकलस्थूलशरीरजातं भोग्यरूपान्नपानादिकमेतदायतनभूतभूरादिचतुर्दशभुवनान्येतदायतनभूतं ब्रह्माण्डं चैतत्सर्वमेतेषां कारणरूपं पञ्चीकृतभूतमात्रं भवति .. १३९..
एतानि शब्दादिविषयसहितानि पञ्चीकृतानि भूतानि सूक्ष्मशरीरजातं चैतत्सर्वमेतेषां कारणरूपापञ्चीकृतभूतमात्रं भवति .. १४०..
एतानि सत्त्वादिगुणसहितान्यपञ्चीकृतान्युत्पत्तिव्युत्क्रमेणैतत्कारणभूताज्ञानोपहितचैतन्यमात्रं भवति .. १४१..
एतदज्ञानमज्ञानोपहितं चैतन्यं चेश्वरादिकमेतदाधारभूतानुपहितचैतन्यरूपं तुरीयं ब्रह्ममात्रं भवति .. १४२..
आभ्यामध्यारोपापवादाभ्यां तत्त्वम्पदार्थशोधनमपि सिद्धं भवति .. १४३..
तथाहि - अज्ञानादिसमष्टिरेतदुपहितं सर्वज्ञत्वादिविशिष्टं चैतन्यमेतदनुपहितं चैतत्त्रयं तप्तायःपिण्डवदेकत्वेनावभासमानं
तत्पदवाच्यार्थो भवति .. १४४..
एतदुपाध्युपहिताधारभूतमनुपहितं चैतन्यं तत्पदलक्ष्यार्थोभवति .. १४५..
अज्ञानादिव्यष्टिरेतदुपहिताल्पज्ञत्वादिविशिष्टचैतन्यमेतदनुपहितं चैतत्त्रयं तप्तायःपिण्डवदेकत्वेनावभासमानं
त्वम्पदवाच्यार्थो भवति .. १४६..
एतदुपाध्युपहिताधारभूतमनुपहितं प्रत्यगानन्दं तुरीयं चैतन्यं त्वम्पदलक्ष्यार्थो भवति .. १४७..
अथ महावाक्यार्थो वर्ण्यते . इदं तत्त्वमसिवाक्यं सम्बन्धत्रयेणाखण्डार्थबोधकं भवति .. १४८..
सम्बन्धत्रयं नाम पदयोः सामानाधिकरण्यं पदार्थयोर्विशेषणविशेष्यभावः प्रत्यगात्मलक्षणयोर्लक्ष्यलक्षणभावश्चेति .. १४९..
तदुक्तम् -
"सामानाधिकरण्यं च विशेषणविशेष्यता .लक्ष्यलक्षणसम्बन्धः पदार्थप्रत्यगात्मनाम् .. "इति .. १५०..
सामानाधिकरण्यसम्बन्धस्तावद्यथा सोऽयं देवदत्त इत्यस्मिन्वाक्ये तत्कालविशिष्टदेवदत्तवाचकसशब्दस्यैतत्कालविशिष्टदेवदत्तवाचकायंशब्दस्य चैकस्मिन्पिण्डे तात्पर्यसम्बन्धः तथा च
तत्त्वमसीति वाक्येऽपि परोक्षत्वादिविशिष्टचैतन्यवाचकतत्पादस्यापरोक्षत्वादि विशिष्टचैतन्यवाचकत्वम्पदस्य चैकस्मिंश्चैतन्ये तात्पर्यसम्बन्धः .. १५१..
विशेषणविशेष्यभावसम्बन्धस्तु यथा तत्रैव वाक्ये सशब्दार्थतत्कालविशिष्टदेवदत्तस्यायंशब्दार्थेतत्कालविशिष्टदेवदत्तस्य
चान्योन्यभेदव्यावर्तकतया विशेषणविशेष्यभावः .तथात्रापि वाक्ये तत्पदार्थपरोक्षत्वादिविशिष्टचैतन्यस्य त्वम्पदार्थापरोक्षत्वादिविशिष्टचैतन्यस्य चान्योन्यभेदव्यावर्तकतया विशेषणविशेष्यभावः .. १५२..
लक्ष्यलक्षणसम्बन्धस्तु यथा तत्रैव सशब्दायंशब्दयोस्तदर्थयोर्वा विरुद्धतत्कालैतत्कालविशिष्टत्वपरित्यागेनाविरुद्धदेवदत्तेन सह लक्ष्यलक्षणभावः तथात्रापि वाक्ये तत्त्वम्पदयोस्तदर्थयोर्वा विरुद्धपरोक्षत्वापरोक्षत्वादि- विशिष्टत्वपरित्यागेनाविरुद्धचैतन्येन सह लक्ष्यलक्षणभावः .. १५३..
इयमेव भागलक्षणेत्युच्यते .. १५४..
अस्मिन्वाक्ये नीलमुत्पलमिति वाक्यवद्वाक्यार्थो न सङ्गच्छते .. १५५..
तत्र तु नीलपदार्थनीलगुणस्योत्पलपदार्थोत्पलद्रव्यस्य च
शौक्ल्यपटादिभेदव्यावर्तकतयान्योन्यविशेषणविशेष्य-
रूपसंसर्गस्यान्यतरविशिष्टस्यान्यतरस्य तदैक्यस्य वा
वाक्यार्थत्वाङ्गीकारे प्रमाणान्तरविरोधाभावात्तद्वाक्यार्थः सङ्गच्छते .. १५६..
अत्र तु तत्पदार्थपरोक्षत्वादिविशिष्टचैतन्यस्य त्वंपदार्थापरोक्षत्वादिविशिष्टचैतन्यस्य चान्योन्यभेदव्यावर्तकतया
विशेषणविशेष्यभावसंसर्गस्यान्यतरविशिष्टस्यान्यतरस्य तदैक्यस्य वा वाक्यार्थत्वाङ्गीकारे प्रत्यक्षादिप्रमाणविरोधाद्वाक्यार्थो न सङ्गच्छते .. १५७..
तदुक्तम् -
"संसर्गो वा विशिष्टो वा वाक्यार्थो नात्र सम्मतः .
अखण्डैकरसत्वेन वाक्यार्थो विदुषां मतः .. "इति (पञ्चदशी ७|७५ ).. १५८..
अत्र गङ्गायां घोषः प्रतिवसतीतिवाक्यवज्जहल्लक्षणापि न सङ्गच्छते .. १५९..
तत्र तु गङ्गाघोषयोराधाराधेयभावलक्षणस्य वाक्यार्थस्याशेषतो विरुद्धत्वाद्वाक्यार्थमशेषतः परित्यज्य तत्सम्बन्धितीरलक्षणाया युक्तत्वाज्जहल्लक्षणा सङ्गच्छते .. १६०..
अत्र तु परोक्षापरोक्षचैतन्यैकत्वलक्षणस्य वाक्यार्थस्य भागमात्रे विरोधाद्भागान्तरमपि
परित्यज्यान्यलक्षणाया अयुक्तत्वाज्जहल्लक्षणा न सङ्गच्छते .. १६१..
न च गङ्गापदं स्वार्थपरित्यागेन तीरपदार्थं यथा लक्षयति तथा तत्पदं त्वंपदं वा
स्वार्थपरित्यागेन त्वंपदार्थं तत्पदार्थं वा लक्षयत्वतः कुतो जहल्लक्षणा न सङ्गच्छत इति वाच्यम् .. १६२..
तत्र तीरपदाश्रवणेन तदर्थाप्रतीतौ लक्षणया तत्प्रतीत्यपेक्षायामपि तत्त्वंपदयोः श्रूयमाणत्वेन
तदर्थप्रतीतौ लक्षणया पुनरन्यतरपदेनान्यतर- पदार्थप्रतीत्यपेक्षाभावात् .. १६३..
अत्र शोणो धावतीतिवाक्यवदजहल्लक्षणापि न सम्भवति .. १६४..
तत्र सोणगुणगमनलक्ष्णस्य वाक्यार्थस्य विरुद्धत्वात्तदपरित्यागेन तदाश्रयाश्वादिलक्षणया तद्विरोधपरिहारसम्भवादजहल्लक्षणा सम्भवति .. १६५..
अत्र तु परोक्षत्वापरोक्षत्वादिविशिष्टचैतन्यैकत्वस्य वाक्यार्थस्य विरुद्धत्वात्तदपरित्यागेन तत्सम्बन्धिनो यस्य
कस्यचिदर्थस्य लक्षितत्वेऽपि तद्विरोधपरिहारासम्भवा- दजहल्लक्षणा न सम्भवत्येव .. १६६..
न च तत्पदं त्वंपदं वा स्वार्थविरुद्धांशपरित्यागेनां- शान्तरसहितं त्वंपदार्थं तत्पदार्थं वा लक्षयत्वतः
कथं प्रकारान्तरेण भागलक्षणाङ्गीकरणमिति वाच्यम् .. १६७..
एकेन पदेन स्वार्थांशपदार्थान्तरोभयलक्षणाया असम्भवात्पदान्तरेण तदर्थप्रतीतौ लक्षणया
पुनस्तत्प्रतीत्यपेक्षाभावाच्च .. १६८..
तस्माद्यथा सोऽयं देवदत्त इति वाक्यं तदर्थो वा तत्कालैतत्कालविशिष्टदेवदत्तलक्षणस्य वाक्यार्थस्यांशे
विरोधाद्विरुद्धतत्कालैतत्कालविशिष्टांशं परित्यज्याविरुद्धं देवदत्तंशमात्रं लक्षयति तथा तत्त्वमसीतिवाक्यं तदर्थो वा
परोक्षत्वापरोक्षत्वादिविशिष्टचैतन्यैकत्वलक्षणस्य वाक्यार्थस्यांशे विरोधाद्विरुद्धपरोक्षत्वापरोक्षत्वविशिष्टांशं
परित्यज्याविरुद्धमखण्डचैतन्यमात्रं लक्षयतीति .. १६९..
अथाधुनाहं ब्रह्मास्मि (बृ उ १ . ४ . १० )
इत्यनुभववाक्यार्थो वर्ण्यते .. १७०..
एवमाचार्येणाध्यारोपापवादपुरःसरं तत्त्वंपदार्थौ शोधयित्वा वाक्येनाखण्डार्थेऽवबोधितेऽधिकारिणोऽहं
नित्यशुद्धबुद्धमुक्तसत्यस्वभावपरमानन्दानन्ताद्वयं ब्रह्मास्मीत्यखण्डाकाराकारिता चित्तवृत्तिरुदेति .. १७१..
सा तु चित्प्रतिबिम्बसहिता सती प्रत्यगभिन्नमज्ञातं परंब्रह्म विषयीकृत्य तद्गताज्ञानमेव बाधते तदा पटकारणतन्तुदाहे
पटदाहवदखिलकारणेऽज्ञाने बाधिते सति तत्कार्यस्याखिलस्य बाधितत्वात्तदन्तर्भूताखण्डाकाराकारिता चित्तवृत्तिरपि बाधिता भवति .. १७२..
तत्र प्रतिबिम्बितं चैतन्यमपि यथा दीपप्रभादित्यप्रभावभासनासमर्था
सती तयाभिभूता भवति तथा स्वयंप्रकाशमानप्रत्यगभिन्नपरब्रह्मावभासनानर्हतया
तेनाभिभूतं सत् स्वोपाधिभूताखण्डवृत्तेर्बाधितत्वाद्दर्पणाभावे मुखप्रतिबिम्बस्य मुखमात्रत्ववत्प्रत्यगभिन्नपरब्रह्ममात्रं भवति .. १७३..
एवं च सति "मनसैवानुद्रष्टव्यम् "(बृ उ ४ . ४ . १९ )"यन्मनसा न मनुते "
(के उ १ . ५ )इत्यनयोः श्रुत्योरविरोधो वृत्तिव्याप्यत्वाङ्गीकारेण फलव्याप्यत्वप्रतिषेधप्रतिपादनात् .. १७४..
तदुक्तम् -
"फलव्याप्यत्वमेवास्य शास्त्रकृद्भिर्निवारितम् .
ब्रह्मण्यज्ञाननाशाय वृत्तिव्याप्तिरपेक्षिता .. "इति (पञ्चदशी ६ . ९० ).. १७५..
"स्वयंप्रकाशमानत्वान्नाभास उपयुज्यते . "इति च (पञ्चदशी ६ . ९२ ).. १७६..
जडपदार्थाकाराकारितचित्तवृत्तेर्विशेषोऽस्ति .. १७७..
तथाहि . अयं घट इति घटाकाराकारितचित्तवृत्तिरज्ञातं घटं विषयीकृत्य तद्गताज्ञाननिरसनपुरःसरं स्वगतचिदाभासेन
जडं घटमपि भासयति .. १७८..
तदुक्तं -
"बुद्धितस्थचिदाभासौ द्वावपि व्याप्नुतो घटम् .
तत्राज्ञानं धिया नश्येदाभासेन घटः स्फुरेत् .. "इति . (पञ्चदशी ७ . ९१ ).. १७९..
यथा दीपप्रभामण्डलमन्दकारगतं घटपटादिकं विषयीकृत्य तद्गतान्धकारनिरसनपुरःसरं स्वप्रभया तदपि भासयतीति .. १८०..
५
एवं भूतस्वस्वरूपचैतन्यसाक्षात्कारपर्यन्तं श्रवणमनन- निदिध्यासनसमाध्यनुष्ठानस्यापेक्षितत्वात्तेऽपि प्रदर्श्यन्ते .. १८१..
श्रवणं नाम षड्विधलिङ्गैरशेषवेदान्तानामद्वितीयवस्तुनि तात्पर्यावधारणम् .. १८२..
लिङ्गानि तूपक्रमोपसंहाराभ्यासापूर्वताफलार्थवादोपपत्त्याख्यानि .. १८३..
तदुक्तम् -
"उपक्रमोपसंहारावभ्यासोऽपूर्वताफलम् .
अर्थवादोपपत्ती च लिङ्गं तात्पर्यनिर्णये .. ".. १८४..
प्रकरणप्रतिपाद्यस्यार्थस्य तदाद्यन्तयोरुपपादनमुपक्रमोपसंहारौ .
यथा छान्दोग्ये षष्ठाध्याये प्रकरणप्रतिपाद्यस्याद्वितीयवस्तुन
"एकमेवाद्वितीयम् "(६ . २ . १ )इत्यादौ "ऐतदात्म्यमिदं सर्वम् "(६ . ८ . ७ )
इत्यन्ते च प्रतिपादनम् .. १८५..
प्रकरणप्रतिपाद्यस्य वस्तुनस्तन्मध्ये पौनःपुन्येन
प्रतिपादनमभ्यासः . यथा तत्रैवाद्वितीयवस्तुनि मध्ये
तत्त्वमसीति नवकृत्वः प्रतिपादनम् .. १८६..
प्रकरणप्रतिपाद्यस्याद्वितीयवस्तुनः प्रमाणान्तरा-
विषयीकरणमपूर्वता . यथा तत्रैवाद्वितीयवस्तुनो
मानान्तराविषयीकरणम् .. १८७..
फलं तु प्रकरणप्रतिपाद्यस्यात्मज्ञानस्य तदनुष्ठानस्य
वा तत्र तत्र श्रूयमाणं प्रयोजनम् . यथा तत्र "आचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येथ सम्पत्स्ये "(६ | १४ |२ )
इत्यद्वितीयवस्तुज्ञानस्य तत्प्राप्तिः प्रयोजनं श्रूयते .. १८८..
प्रकरणप्रतिपाद्यस्य तत्र तत्र प्रशंसनमर्थवादः .यथा तत्रैव "उत तमादेशमप्राक्ष्यो येनाश्रुतं श्रुतं भवत्यमतं
मतमविज्ञातं विज्ञातम् "(६ | १ | ३ )इत्यद्वितीयवस्तुप्रशंसनम् .. १८९..
प्रकरणप्रतिपाद्यार्थसाधने तत्र तत्र श्रुयमाणा युक्तिरुपपत्तिः . यथा तत्र "यथा सौम्येक्यैन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं
स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् "(६| १ | ४ )
इत्यादावद्वितीयवस्तुसाधने विकारस्य वाचारम्भणमात्रत्वे युक्तिः श्रूयते .. १९०..
मननं तु श्रुतस्याद्वितीयवस्तुनो वेदान्तानुगुणयुक्तिभिरनवरतमनुचिन्तनम् .. १९१..
विजातीयदेहादिप्रत्ययरहिताद्वितीयवस्तुसजातीयप्रत्ययप्रवाहो निदिध्यासनम् .. १९२..
समाधिर्द्विविधः सविकल्पको निर्विकल्पश्चेति .. १९३..
तत्र सविकल्पको नाम ज्ञातृज्ञानादिविकल्पलयानपेक्षयाद्वितीयवस्तुनि
तदाकाराकारितायाश्चित्तवृत्तेरवस्थानम् .. १९४..
तदा मृण्मयगजादिभानेऽपि मृद्भानवद्द्वैतभानेऽप्यद्वैतं वस्तु भासते .. १९५..
तदुक्तम् -
"दृशिस्वरूपं गगनोपमं परम्
सकृद्विभातं त्वजमेकमक्षरम् .
अलेपकं सर्वगतं यदद्वयम्
तदेव चाहं सततं विमुक्तमोम् .. "इति
(उपदेशसाहस्री ७३| १०| १ ).. १९६..
निर्विकल्पकस्तु ज्ञातृज्ञानादिविकल्पलयापेक्षयाद्वितीयवस्तुनि
तदाकाराकारितायाश्चित्तवृत्तेरतितरामेकीभावेनावस्थानम् .. १९७..
तदा तु जलाकाराकारितलवणानवभासेन जलमात्रावभासवदद्वितीय-
वस्त्वाकाराकारितचित्तवृत्त्यनवभासेनाद्वितीयवस्तुमात्रमवभासते .. १९८..
ततश्चास्य सुषुप्तेश्चाभेदशङ्का न भवति . उभयत्र वृत्त्यभाने
समानेऽपि तत्सद्भावासद्भावमात्रेणानयोर्भेदोपपत्तेः .. १९९..
अस्याङ्गानि यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयः .. २००..
तत्र "अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ".. २०१..
"शौचसन्तोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः "..२०२..
करचराणदिसंस्थानविशेषलक्षणानि पद्मस्वस्तिकादीन्यासनानि .. २०३..
रेचकपूरककुम्भकलक्षणाः प्राणनिग्रहोपायाः प्राणायामाः .. २०४..
इन्द्रियाणां स्वस्वविषयेभ्यः प्रत्याहरणं प्रत्याहारः .. २०५..
अद्वितीयवस्तुन्यन्तरिन्द्रियधारणं धारणा .. २०६ ..
तत्राद्वितीयवस्तुनि विच्छिद्य विच्छिद्यान्तरिन्द्रियवृत्तिप्रवाहो ध्यानम् .. २०७..
समाधिस्तूक्तः सविकल्पक एव .. २०८..
एवमस्याङ्गिनो निर्विकल्पकस्य लयविक्षेपकषायरसास्वादलक्षणाश्चत्वारो
विघ्नाः सम्भवन्ति .. २०९..
लयस्तावदखण्डवस्तनवलम्बनेन चित्तवृत्तेर्निद्रा .. २१०..
अखण्डवस्त्वनवलम्बनेन चित्तवृत्तेरन्यावलम्बनं विक्षेपः .. २११..
लयविक्षेपाभावेऽपि चित्तवृत्तेर्रागादिवासनया
स्तब्धीभावादखण्डवस्त्वनवलम्बनं कषायः .. २१२..
अखण्डवस्त्वनवलम्बनेनापि चित्तवृत्तेः सविकल्पकानन्दास्वादनं
रसास्वादः . समाध्यारम्भसमये सविकल्पकानन्दास्वादनं वा .. २१३..
अनेन विघ्नचतुष्टयेन विरहितं चित्तं निर्वातदीपवदचलं
सदखण्डचैतन्यमात्रमवतिष्ठते यदा तदा निर्विकल्पकः
समाधिरित्युच्यते .. २१४..
यदुक्तम् -
"लये सम्बोधयेच्चितं विक्षिप्तं शमयेत्पुनः .
सकषायं विजानीयात्समप्राप्तं न चालयेत् ..
नास्वादयेद्रसं तत्र निःसङ्गः प्रज्ञया भवेत् "इति च
(गौडपादकारिका ३ | ४४- ४५ )
"यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता "इति च
(गीता ६ - १९ ).. २१५..
६
अथ जीवन्मुक्तलक्षणमुच्यते .. २१६..
जीवन्मुक्तो नाम स्वस्वरूपाखण्डब्रह्मज्ञानेन
तदज्ञानबाधनद्वारा स्वस्वरूपाखण्डब्रह्मणि
साक्षात्कृतेऽज्ञानतत्कार्यसञ्चितकर्मसंशयविपर्ययादीनामपि
बाधितत्वादखिलबन्धरहितो ब्रह्मनिष्ठः .. २१७..
"भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः .
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे .. "
इत्यादिश्रुतेः (मुण्ड उ २ | २ | ८ ).. २१८..
अयं तु व्युत्थानसमये मांसशोणितमूत्रपुरीषादिभाजनेन
शरीरेणान्ध्यमान्द्यापटुत्वादिभाजनेनेद्रियग्रामेणाशना-
पिपासाशोकमोहादिभाजनेनान्तःकरणेन च पूर्वपूर्ववासनया
क्रियामाणानि कर्माणि भुज्यमानानि ज्ञानाविरुद्धारब्धफलानि
च पश्यन्नपि बाधितत्वात्परमार्थतो न पश्यते . यथेन्द्रजालमिति
ज्ञानवांस्तदिन्द्रजालं पश्यन्नपि परमार्थमिदमिति न पश्यति .. २१९..
"सचक्षुरचक्षुरिव सकर्णोऽकर्ण इव "इत्यादिश्रुतेः .. २२०..
उक्तञ्च -
"सुषुप्तवज्जाग्रति यो न पश्यति
द्वयं च पश्यन्नपि चाद्वयत्वतः ..
तथा च कुर्वन्नपि निष्क्रियश्च यः
स आत्मविन्नान्य इतीह निश्चयः .. "इति (उपदेशसाहस्री ५ ).. २२१..
अथ ज्ञानात्पूर्वं विद्यमानानामेवाहारविहारादीनामनुवृत्तिव-
च्छुभवासनानामेवानुवृत्तिर्भवति शुभाशुभयोरौदासीन्यं वा .. २२२..
तदुक्तम् . -
"बुद्धाद्वैतसतत्त्वस्य यथेष्टाचराणं यदि .
शुनां तत्त्वदृशाञ्चैव को भेदोऽशुचिभक्षणे .. "इति (नैष्कर्म्यसिद्धिः ४ | ६२ ]
"ब्रह्मवित्तं तथा मुक्त्वा स आत्मज्ञो न चेतरः .. )"इति च (उपदेशसाहस्री ११५ ).. २२३..
तदानीममानित्वादीनि ज्ञानसाधनान्यद्वेष्ट्टत्वादयः सद्गुणाश्चालङ्कारवदनुवर्तन्ते .. २२४..
तदुक्तम् -
"उत्पन्नात्मावबोधस्य ह्यद्वेष्ट्टत्वादयो गुणाः .
अयत्नतो भवन्त्यस्य न तु साधनरूपिणः .. "इति (नैष्कर्म्यसिद्धिः ४ | ६९ ).. २२५..
किं बहुनायं देहयात्रामात्रार्थमिच्छानिच्छा-
परेच्छाप्रापितानि सुखदुःखलक्षणान्यारब्ध-
फलान्यनुभवन्नन्तःकरणाभासादीनामवभासकः
संस्तदवसाने प्रत्यगानन्दपरब्रह्मणि प्राणे लीने
सत्यज्ञानतत्कार्यसंकाराणामपि विनाशात्परमकैवल्य-
मानन्दैकरसमखिलभेदप्रतिभासरहितमखण्डब्रह्मावतिष्ठते .. २२६..
"न तस्य प्राणा उत्क्रामन्ति "(बृ उ ४ . ४ . ६ )
"अत्रैव समवनीयन्ते "(बृ उ ३ . २ . ११ )
"विमुक्तश्च विमुच्यते "(कठ उ ५ . १ )इत्यादिश्रुतेः .. २२७..
इति सदानन्द योगीन्द्र विरचितो वेदान्तसारनाम ग्रन्थः समाप्तः .

१८ unmesh

SANATAN DHARAM COLLEGE [LAHORE], AMBALA CANNT
NATIONAL SEMINAR
“SOCIAL PHILOSOPHY OF DHARAM-SHASTRAS AND INDIAN MIND”
*/keZ’kkL=ksa dk lekt n’kZu vkSj Hkkjrh; ekul*
27th- 28th October, 2006.
Sponsored by- HARYANA SANSKRIT ACADEMY

Dear _________________________,

JqfrLrq osnks foKs;ks /keZ’kkL=a rq oS Le`fr%A RkSk lokZFksZ”oehekaL;kS rkH;ka /keksZ fg fucZHkkSAA euqLe`fr]2& 10
An understanding of the philosophical foundations of Indian mind; its nature and meaning as revealed in its Shruti and Smriti traditions, which is integral to Indianness and shows that the growth and development of Indian mind is a result of constant interaction and mutual influence of the two traditions. Indian world view, meaning of Dharma as religion, man’s understanding of his own existence and reality, conception of divine, destiny are the major source of unity of diverse sects and sub-traditions. Though little attention has been paid to Smriti tradition but its influence can not be undermined because what does Shruti tradition stand for, is a matter of interpretation and every interpretation is influenced by various factors, individual, social and historical. The Smriti tradition, which accepts the authority of Shruti, is also an interpretation and at the same time, has its own identity due to its independent origin. While Shruti is the stable aspect of Indian mind which is not effected by time, space or any other circumstances, gives identity, character, and essence to Indian consciousness and Smriti tradition is the dynamic aspect of Indian mind by motivating growth and development and thus forms its body. Thus Smriti is not a closed or stagnant tradition, it has been ever changing in accordance with yug-dahrama and ever growing. The main object or purpose of Smriti tradition is to adapt the Vedic wisdom to changing Indian society- vU;s d`r;qxs /kekZL=srk;ka }kijs ;qxsA vU;s dfy;qxs u`.kka ;qx:wikuqlkjr%AA ;qxs”okorZekus”kq /keksZ∙I;korZrs iqu%A /kesZ”okorZekus”kq yksdks ∙I;korZrs iqu%AA Jqfr’p ‘kkSpekpkj%% izfrdkya fofHkrsA ukuk/keZk% izorZUrs ekuokuka ;qxs ;qxsAAThe Smriti tradition which primarily represents the Pauranic and Agamic sensibility, addresses itself to the task of adapting every individual in its fold by bringing them in the main stream of Indian consciousness. All criticism, attacks and protests against Smriti and Smriti form of religious life and worship, its ritualistic form of religious life, is not open to all. But does that mean that those who were denied samskaars are not Hindu and have no religious life of their own? Lot more questions regarding culture, human existence, humanity etc. are out there that need to be addressed and discussed.
Moreover of all the constructed constitutions, behavioural patterns of all the human race at the national and international level does not go beyond the exclusive definition of the Dharma Shastras as all the constitutions, behaviours etc. basically give systematic direction to the human behaviour at individual and collective level, in which healthy human being, sound mentality along with sound and safe society may be created. There can be many bases for this construction – spirituality, scientific temper, logic, natural justice etc. but in Indian tradition, spirituality had been the substratum of Dharma Shatra- like Manu Smriti, Yajnavalkya Smriti. We may find so many faults with the practical system but we can not ignore its existence in India and world over. It is hardly any question that extraversion is the predominant attitude of the westerner and the modern Indian, whereas the east and the ancient wisdom owes the depths of its philosophy and practice to an almost exclusively introverted approach. One could therefore by the law of identity of the soul, except that the Indian having been a born introvert his approach would of necessity show a lot of congruencies with the modern way to individuation.
In the context of these treatises, too many issues like caste system, judiciary, woman identity, human rights, and environmental consciousness pose challenges not only to the Sanskrit scholars but also to the intellectuals of other subjects- Law, sociology, psychology, anthropology, philosophy and political science. What is the reality of these treatises? What is there basic vision or their approach towards the above said issues- all this need to be discussed among the scholars like you.
So we request you to present a paper of your choice on any one of the following themes or choose a different topic of your own choice related to main theme of the seminar.

Suggested topics-

· Le`fr&xzUFkksa esa lkekftd U;k; dh vo/kkj.kk Hkkjrh; lafo/kku vkSj Le`frxzUFk
· Le`frxzUFkksa esa uSfrd ewY;ksa dh ehekalk Le`frxzUFkksa dk L=h ds izfr n`f”Vdks.k
· /keZ’kkL=ksa esa tkfrO;oLFkk dk fopkj /keZ’kkL= esa yksdrU= vkSj jkT;&O;oLFkk
· /keZ’kkL=ksa esa ‘kwnz O;oLFkk dk Lo:i /keZ’kkL=ksa esa jktO;ogkj@ iz’kklu
· /keZ’kkL=ksa esa U;k;& O;oLFkk dk Lo:i /keZ’kkL=ksa esa vkJe& O;oLFkk dk Lo:i
· /keZ’kkL=ksa esa iqutZUe ,oe~ deZ& O;oLFkk /keZ’kkL= vkSj LokrU=~;ksRrj lkfgR;
· /keZ’kkL=h; yksdO;ogkj dk Lo:i
· /keZ’kkL=h; laLdkjksa dk Lo:i ,oe~ euksoSKkfud vo/kkj.kk,a
· Le`frxzUFkksa ds nk’kZfud fln~/kkUr ,oe~ fgUnh e/;dkyhu lkfgR;
· /keZ’kkL=h; nSufUnu O;ogkj dk Lo:i ,oe~ O;fDr LokrU=~;
Relationship of Shruti and Smriti
Philosophical foundations of Smritri
Dharma Sutras as foundation of Smriti Granthas
Environmental consciousness in Dharma Shatras
Dharma as corrective method/ agent of Artha and Kaama
Rethinking Women in Dharma Shastra
Treatment of Art and Philosophy in Dharma Shastra
Yoga and Dharma Shastra
Educational system of Dharma shastra and Modern education
Varna / jaati and vyavastha in Dharma Shastra
Judicial system of Dharma Shastra and present judiciary
Modern Hindu law and Dharma in Smriti Granths
Dharma vs. religion/ sectarian thinking in Smriti Granthas
Fundamentals of management in Smriti Granthas
Administrative practices of Smriti Granthas and public administration
World view of Bauddha Dharma Shastras and Smriti Granthas
Moral practices in Jain Dharam Sutras and Smriti Granthas
Influences of Pauranik thinking on Dharma shastras
Family institution in Smriti Granthas and Individual identity
Influences of foreign invasions on Smriti Granthas
Smriti consciousnesses in Indian English writings

17 unmesh

A Two–Days
National Seminar
on
Pilgrimage Tourism in India
(Past Present and Future)
Hkkjr esa rhFkZi;ZVu@rhFkZ;k=k
(Hkwr] orZeku ,oe~ Hkfo";)
Sponsored by UGC
March 12 - 13 , 2008

Dear Sir/Madam ...............................................,
Departments of Commerce, History and Sanskrit of this college cordially invite you to participate and present a paper in a two–days National Seminar being held on the above said date. You are requested to send an advance copy of your paper (one hard copy and one soft copy in Page Maker 6.5/7 or MS-Office, Font : Arial Unicode 12 pts. in English or 14 Pts. Hindi or e-mail only) along with Abstract as we are going to publish them before the seminar.
We invite you to deliberate on this topic in the light of your own experiences and the subject you are presently teaching. It is our humble objective to evaluate the concept of Pilgrimage Tourism through an inter–disciplinary observations and find a better needful understanding. We are sure that such an interaction between different subjects and individuals can raise hope for a better future where Pilgrimage tourism and cultural ethos may exist in real sense.
You are kindly requested to choose a topic of your conviction and convenience.
Kindly submit your paper latest by Feb. 10,2008.
You will be provided boarding and lodging.
Delegation fee : Rs 200 e-mail : sd.sanskrit@yahoo.co.in



Pilgrimage Tourism in India
(Past, Present and Future)
Hkkjr esa rhFkZi;ZVu@rhFkZ;k=k
(Hkwr] orZeku ,oe~ Hkfo";)

Idea of the seminar
Tourism in India has not only established itself as an industry by providing economic and commercial opportunities to the people but also work as a strong pillar for democratic norms, national integration and secular-values, education methodology and social behavior. Not only this, tourism also work as a corrective method to the issue of the identity to the religious groups, adventure loving groups and other economic groups of the society. Keeping in view the different dimensions of the tourism one must be aware about the basic socio-cultural and economic background because only then sensible policies can be framed so that tourism should be a tool to positive socio-economic change and not an unplanned industry. Tourism as an industry must not be allowed to play havoc with the environment, of local ways of life-style and living. Unplanned tourism development is neither good for the country nor for the people. The government policies must fall in line with the Indian norms, values and identity. Tourism of late has been a tool of economic development and has been able to generate lots of business opportunities but what price we as a nation, society and environmentalist are paying. Comprehensive guidelines for tourism are the need of the hour only then tourism would be able to sell itself to the tourist — foreigner or local because tourist is interested either peace and comfort or adventure or the mystery of the place.
India as country and as a culture certainly mystifies not only foreigners but also locals too because from geographical point of view it offers lots of unexplored places and from cultural angle it mesmerizes, so looking from the philosophical angle one needs to understand what makes India so interesting. What makes India to survive even after all invasions - external and internal, modem and ancient, in the history of mankind? Of so many reasons one reason which has helped to sustain India and its identity is the pilgrimage which has very long tradition in the terms of history, mythology, religious rituals and places. One needs to investigate the philosophical, psychological and sociological practices of this Indian Pilgrimage Tourism in order to make the tourism policies more sensible, practical and accountable.
Pilgrimage means a journey to a so called sacred place and a person who makes a journey to that place is known as a 'Pilgrim'. In Hindi Pilgrimage means ‘Tirth Yatra.’ The place of Pilgrimage is referred as Pilgrim centre or ‘Tirth Esthan’. The importance of Pilgrimage is recognized by almost all religions of the world though the meaning and nature of Pilgrimage varies from individual to individual and from religion to religion and region to region.
India is a secular country that is a land of many religions like Hinduism, Islam, Sikhism, Christianity, Jainism, Buddhism etc. Every religion has its own Pilgrim centers and these are spread through out the length and breadth of the country. For Example famous Hindu Pilgrimages include Amamath, Char Dham Yatra, Vaishnodevi, Gangotri, Yamunotri, four Kumbh places, shaktipeethas etc. and Pilgrim places of Islam include Dargah at Ajmer etc. The Pilgrim centers associated with Sikhism includes Golden Temple at Amritsar; Hemkund Sahib in Uttaranchal, Anandpur Sahib Etc. Buddhist Pilgrim centres includes Bodhgaya, Sarnath, Kushinagar, Vaishali, etc.
Pilgrimage serves many purposes but the main importance of Pilgrimage lies in its contribution towards the enhancement of National Integration. There may be many motives behind Pilgrimage. Some of these are listed below :
l Pilgrims may undertake Pilgrimage to get so called blessings or to seek fulfilment of one’s wishes from the concept of God/Goddess.
l Pilgrims perceive that they can get ‘Moksha’ by visiting to a sacred place and may be liberated from the continuous cycle of birth and rebirth.
l Pilgrims undertakes Pilgrimage so that they can get a glimpse of their deity i.e. to get a ‘darshan’ of deity as they think that deity would protect them in case of any difficulty.
l Pilgrimage is also marked by the devotees so that their wishes could be fulfilled by a supernatural power known as God.
l Pilgrimage is marked after the fulfilment of a wish from the concept of God and to convey him thanks.
l Devotees also visit to a Pilgrim centre as to pay the respect to the God or to simply mark an attendance in the front of God.
l Pilgrimage is also recommended in some religions. For example, in Islam, it is said that every Muslim should go, if one has money, on Hajj at least once in one’s lifetime.
l Pilgrimages are also marked during some Fair and Festivals. For example, during Navratra fair tihere is a great rush of pilgrims to sacred shrine of Vaishnodevi, Mansa Devi etc. During the time of Urs great rush can be seen at the Dargah at Ajmer.
l Pilgrims may have curiosity, fun and adventure in Pilgrimage Tourism without any emotional devotion towards the concept of popular religious concepts.
There is an urgent need to discuss these issues at the seminar so that pilgrimage tourism along with economic development may be given a direction in such a way that it expands without creating environmental hazards.
Suggested Topics :-
1. Historical development of pilgrimage tourism
2. Pilgrimage in Vedic and pauranic literature
3. Pilgrimage as source of Nationalism
4. Traditions of pilgrimage in India
5. Practices of Pilgrimage in different Religions.
6. Major Pilgrimage Centers and Economic Development
7. Consumer Behavior of Pilgrims.
8. Socio-Economic Study of different religious Pilgrims
9. Pilgrimage Tourism Industry and Environmental Issues.
10. Tourism Management with special reference to Pilgrimage Tourism
11. Perception and Objectives of Pilgrims
12. Marketing of Pilgrimage
13. Pilgrimage Governance
14. Role of Local Self Govt. at Pilgrimage - Problems, Challenges and Solutions
15. Pilgrimage as a source of Entrepreneurship in Tour & Travels and Hotel Industry
16. Pilgrimage as a source of Foreign Exchange
17. Pilgrimage Tourism and Transportation - Opportunities, Problems and Challenges
18. Pilgrimage and secularism
19. Historical importance of Pilgrimage Centres of India.
20. laLd`r lkfgR; esa ;k=k lkfgR; dk vonku
21. 'kkDr ,oe~ 'kSo ihB&;k=k,a
22. rhFkZ ;k=k,¡ ,oe~ /keZ ;k=k,¡
23. Hkkjr ds lkaLd`frd fuekZ.k esa ;k=kvksa dk ;ksxnku
24. iqjk.kksa esa rhFkZ;k=kvksa dk Lo:i
25. Mythology and Pilgrimage

१६ unmesh

A TWO DAYS
REGIONAL SEMINAR
ON

“SOURCES OF INDIAN NATIONALISM- AN EVALUATION”

Since development stages of different human groups all over the world have been different so qualitatively the development of unity among different groups has been different. Keeping in view this fact, definition, explanations and problems of nationalism should be analyzed in the context of unity of individual groups, their structure patterns, qualities etc. The nationalism particularly in Indian context is all together is different because diversity is the basic fact of this nation / country. Nationalism in India is all things. But how do our petty, confused minds approach nationalism - that is important and not the definition or descriptions of what is nationalism is. On our approach to nationalism, all questions and answers depend. More over the addition of the suffix ‘ism’ to ‘national’ has altered profoundly the original meaning of the ‘nation’. The nation was originally conceived to be a community of people organized on the basis of common geographical area, history, language traditions and culture but the new ‘ism’ endowed it with new, excessive traits which changed the entire concept. Nationalism makes more of the nation than this political or cultural community. It is well said that the term ‘nationalism’ is the perversion of the original word ‘nation’. Nationalism has its own peculiar historical development. So nationalism like religion, is subjective, psychological, a condition of mind, a spiritual possession; a way of feeling, thinking and living. Nationalism is not a political but an educational conception. Nationalism is only accidentally a political question, but primarily it is a spiritual and educational question. So if nationalism is a state of mind, an act of consciousness or a supreme form of group consciousness or if nationalism denotes the resolve of a group of human beings to solve their fortune, and to exercise exclusive control over their own action or if development of nationalism lies in common history, common suffering, common triumphs, common achievements, common memories then finding out the basic ingredients, source of nationalism is justified particularly in the present time because India or Indian mind cannot be defined only in the terms of industry, technology and economy.
So we need a seminar to discuss the following points:-
(a) Nationalism as an historical process
(b) Nationalism as a theory
(c) Nationalism as socio-political activity
(d) Nationalism as a sentiment or consciousness

Subtopics –

Nature of nationalism in Vedic India
Post Vedic perspective of nationalism
Medieval India understands of nationalism
Form of Nationalism in Medical; Hindus
Form of Nationalism in Islam
Revolutionaries’ concept of Nationalism in freedom struggle
Gandhian understanding of nationalism
Political parties and their understanding of nationalism
Indian education system and spirit of nationalism
Projection of Indian nationalism and western concepts of nationalism
Post independence sources of Nationalism
Constituents of India’s national identity
Indian nationalism, terrorism and peace
Characteristics of Indian nationalism and working of Indian mind

१५ unmesh

“SEMINAR THEME”

Department of Sanskrit and Home Science of S.D. College proposes to organize national seminar in the month of 27th, 28th, November, 2008 on “Rethinking the Basic Concepts Of Applied Indian Psychology” “प्रायोगिक भारतीय मनोविज्ञान की मूल अवधारणाएं- एक पुन:विचार” in which 5o persons including resource persons shall participate belonging to different disciplines so as to rethink, re-evaluate and redefine the whole concept keeping in view the upcoming changes and challenges before the human mind in the modern age. The seminar proposes to redefine the essence of Indian Psychology.
Objectives of the Seminar are-

To strengthen the efforts

To develop an Indian approach to Psychology relevant for today’s world

To evolve a vision of human nature and its possibilities according to Indian Psychology
To work out how this vision can contribute to the evolving global civilization
To develop applications of Indian psychology in the fields of health, psychotherapy, education, management, and social work
To develop research methodologies and educational practices in harmony with the Indian knowledge system.
To enlarge the field
Share efforts and explore new processes and techniques
Update colleagues on new theories and applications
Create an overview of available literature and ongoing research
Make this information reach universities colleges and other psychology-related institutions
Frame recommendations for curricula, teaching and research methods






ANNEXURE 2
The application of Indian psychology to contemporary issues in psychology (Suggested topics):-

Foundations of Indian psychology –

Psychological foundations, the nature of consciousness, Presentations based on specific literary sources, Indian psychology and science
Pathways to knowledge

Cognition, perception and memory in the Indian tradition, Research methodologies, Intelligence, Language, Emotions and aesthetic appreciation]

The Individual and his/her development

The structure of the personality the centre of identity: ego, soul and Self, Child development; aging; ashramas, Human types; gunas and varnas Values and motivation

Health and healing

Hathayoga and health, Abnormal psychology in Ayurveda and other Indian knowledge systems, scientific research on the effects of yoga

Counseling and psychotherapy

The role of pain and suffering, Yoga and personal growth, Counseling and psychotherapy in the Indian tradition, Art and therapy

Education

Indian theories and practices related to teaching / learning Students: svabhava, svadharma and integral development, Teachers: the need for self-knowledge and self-development, Curriculum and evaluation, How to teach Indian Psychology

Social issues

Yoga and yogic knowledge in society, past and present, Gender issues, Family, community and society, Indian models of socio-economic development, Organizational Psychology







PROGRAMME
REGIONAL SEMINAR
“Rethinking the Basic Concepts Of Applied Indian Psychology”
“प्रायोगिक भारतीय मनोविज्ञान की मूल अवधारणाएं- एक पुन:विचार”

27th, 28th, November, 2008.
Sponsored by –ICSSR, CHANDIGARH.

Venue - Seminar Hall of the College.

27th November, 2008.

Registration of Delegate: 09.00am - 9.30 am

Inaugural Session - 9.30 am- 11.00 am
Welcome address -
Introduction of the seminar-
Key-note Address –.?????
Guest of honor - ?????
Vote of thanks –

Tea Break I1.00am-11.15pm

1st Session - 11.15 pm- 01.30 pm
President
Stage secretary-
Papers presentation by the delegates and Discussion

Lunch 01.30pm-02.00pm

2nd Session - 02.00 pm - 03.45 pm
President –. ???????
Stage secretary- ?????
Presentation of Papers and Discussion

Tea Break 03.45pm-04.00pm

3rdSession - III 04.00 pm- 05.30 pm
President –.?????
Stage secretary-
Presentation of Papers and Discussion

28th November, 2008.

4th Session - 09.00 am-11.00 am
President –
Stage secretary-
Presentation of Papers and Discussion

Tea Break 11.00am - 11.15 a m

5th Session -11.15pm-01.15pm
President –.
Stage secretary-
Presentation of Papers and Discussion

Lunch 01.15pm-02.00pm

6th Session - 02.00 pm - 04.00 pm
President –
Stage secretary-
Presentation of Papers and Discussion

Tea Break 04.00pm-04.15pm

Valedictory Session - 04.15 pm - 05.30 pm
President –.
Guest of honor –.
Stage secretary-
Presentation of Report and Recommendations-
Vote of thanks -

१४ unmesh

A Two–Day
National Seminar
on
Human Rights and Indian Ethos - Perception & Perspective
ekuokf/kdkj ,oe~ Hkkjrh; ifjos'k & n`f"V ,oe~ fn'kk,a
Sponsored by UGC
March 3 - 4, 2008

Dear Sir/Madam ...............................................,
Departments of Sanskrit, Political Science and Hindi of this college cordially invite you to participate and present a paper in a two–day National Seminar being held on above said date. You are requested to send an advance copy of your paper (one hard copy and one soft copy in M S word or Page Maker 6.5/7.0, font: Arial / Mangal Unicode 12 pts. in English or 14 Pts. Hindi or e-mail only) along with Abstract as we are going to publish them before the seminar.
We invite you to deliberate on this topic in the light of your own experiences and the subject you are presently teaching. It is our humble objective to evaluate the concept of HUMAN RIGHTS AND INDIAN ETHOS through inter -disciplinary observations and find a better needful understanding. We are sure such an interaction between different subjects and individuals can raise hope for a better future where Human Rights and Indian cultural ethos may exist in real sense.
You are kindly requested to choose a topic of your conviction and convenience.
Kindly submit your paper latest by Feb. 10, 2008.
Delegation fee: Rs 200
You will be provided boarding & lodging.
Idea of the seminar­
Since the idea and philosophy of the human rights is the direct outcome of the two world wars fought in the name of saving humanity and in addition to it business and power interest added new dimensions to the idea of human rights. Peace initiatives taken by the west in the name of U.N.O and other peace keeping agencies certainly put a question mark on the human race that - Is human mind basically a criminal mind? If not then why human race has not been able to live peacefully, why there is always a violation of human life and dignity, who gave us the right to go to the other cultures and civilizations and tell them -look, You are backward and underdeveloped so we will teach you how to develop and progress. Reaching out to other cultures, civilizations and to modernize them with the intentions of business and religion have not only created a chaos like situation world over but also lead the humanity to think in terms of survival of the fittest and added to it that sex is the ultimate goal. So, the basic foundation of the modern thinking and practices has generated the idea of human rights from this particular angle only. Because it has become a reality for all the nations to follow the same, it has become a national and international law so scholars, intellectual and academicians must try to understand and evaluate the hidden intention, the spirit of the words, their impact on masses, states, nations not only for humanity sake but also that could usher a new direction and insights to the upcoming new generation of human race.
Moreover, can human rights be interpreted in a sense-that is capable of giving a rightful place to every human being, group, society or race to accomplish, for what they are born for ? Lot many arguments for and against can be put forward but the basic question remains the same i.e. with so many events, things happening around all over the world, can we as human beings hope for a better future for entire humanity as such or can we, in any way, assure or promise the upcoming generation about a safe and peaceful world ? Human rights and its idea or philosophy needs to be understood and focused genuinely in the terms of India as a nation as a culture, as a way of life in the form of deologies and practices, therefore, the burning need of present hour is not only to rethink but also to penetrate into the idea of human rights in relation to Indian ethos or else let it be proved that India had been uncivilized and a barbaric country.
While concentrating and trying to find out as to how the Indian mind thought about the human rights and what did they practiced or what terms did they use for human rights or how did they deal with situations regarding the human rights or what was there understanding of human rights ? It is requested that an overall view about the same must be taken into consideration. It is with this hope that the proposed seminar on human rights will come with fruitful ideas & concrete suggestions. This two-days National Seminar being organized for this kind of hard and fruitful thinking.
Suggested Topics­ :
1. Philosophy of Dharama and Human rights
2. Politics of peace and human rights
3. Human rights and Indian tradition
4. Concept of humanity and human rights in India
5. Power politics and human rights
6. Elements of Indian culture and human rights
7. Historical perspective of human rights in India
8. Terrorist movements and human rights
9. Issues of minorities and human rights
10. Issues of social justice and human rights
11. Philosophy of laws and human rights
12. Human rights and Jain practices
13. Human rights and Buddhist philosophy
14. Human rights and Vedic sensibility
15. Manus’ ideology of human rights
16. Issues of national identity and human rights
17. Globalization, trade practices and human rights
18. Islamism and human rights
19. Issues of religion and human rights
20. Armed forces, politics and human rights
21. Constitution, democracy and human rights
22. Gandhian perception & practice of human rights
23. Aurobindos’ understanding of human rights
24. Human rights in Mahabharata
25. Ramayana and human rights
26. Indian saint tradition and human rights
27. Pauranic understanding of Human rights
28. Treatment of human rights in Indian languages and literature
29. Swaraajya, education and human rights
30. Human rights in Dharma-shaastra
31. Philosophy and Politics of human rights
32. Expression of human rights in fine arts

१३ unmesh

HSIN HSIN MING
[Verses on the faith mind by Sengstan, third Zen patriarch]
[Translated from Chinese]
PART-1
The great way is not difficult
For those who have no preferences.
When love and hate are both absent
Everything becomes clear and undisguised.
Make the smallest distinction, however,
And heaven and earth are set infinitely apart.
If you wish to see the truth
Then hold no opinions for and against anything.
To set up what you like against what you dislike
Is the disease of the mind.
When the deep meaning of things is not understood
The mind’s essential peace is disturbed to no avail.
PART-2
The way is perfect like vast space
Where nothing is lacking and nothing is in excess.
Indeed, it is due to our choosing to accept or reject
That we do not see the true nature of things.
Live neither in the entanglements of outer things,
Nor in inner feelings of emptiness.
Be serene in the oneness of the things
And such erroneous views will disappear by themselves.
When you try to stop activity to achieve passivity
Your very effort fills you with activity.
As long as you remain in one extreme or the other
You will never know oneness.
PART-3
Those who do not live in the single way
Fail in both activity and passivity,
Assertion and denial.
To deny the reality of the things
Is to miss their reality, to assert the emptiness of things
Is to miss their reality.
The more you talk and think about it,
The further astray you wander from the truth.
Stop talking and thinking,
And there is nothing you will not be able to know.
To return to the root is to find the meaning,
But to pursue appearances is to miss the source.
At the moment of inner enlightenment
There is going beyond appearance and emptiness.
The changes that appear to occur in the empty world
We call real only because of our ignorance.
Do not search for the truth;
Only cease to cherish opinions.



The Sufi Bayazid says this about himself:” I was a revolutionary when I was young and all my prayer to God was:” lord, give me the energy to change the world.’”
“As I approached middle age and realized that half of my life was gone without my changing a single soul, I changed my prayer to:’ Lord, give me the grace to change all those who come in contact with me. Just my family and friends, and I shall be content.’”
Now that I am an old and my days are numbered, my one prayer,’ Lord, give me the grace to change myself.’
If I had prayed for this right from the start I should not have wasted my life.”

१२ unmesh

LETTER OF INVITATION
REGIONAL SEMINAR
“CRISIS OF HUMAN RIGHTS AND VALUE CONCIOUSNESS IN INDIAN EDUCATION SYSTEM”
“BHAARTIYA SHIKSHA PADHATI MIEN MAANVADHIKAAR AUR MULYA -CHETNAA KAA SANKAT”
27th, 28th, January, 2006.
Sponsored by –ICSSR, CHANDIGARH.

Dear_______________,

Department of Sanskrit and political science cordially invite you to the two day regional seminar on the above mentioned topic as you know that
58 years of experimentation with education in the name of human welfare, dignity, progress, freedom and equality has lead this country of great traditions and varied cultures to what kind of achievements and accomplishments, is an area of concern for every individual who has guts to refuse to tow the line of politicians, bureaucrats, businessmen or traders and industrialists as they have not only mislead the whole human race but also en-cashed human miseries with their technological might and management skills. Half baked intellectuals must answer the questions posed not only by the situations concerning terrorism, deteriorating law and order, environmental pollution etc. but also problems arising out of individualistic, consumerist human behavior. Does any one of us have courage to question and challenge the utility and validity of the economic-social- cultural-psychological system, particularly educational system? What it means to be human being in this world or let us put it this way – who on the earth treats you like a human being? Name just one. If at all; anyone of us finds a name, he can not be the product of this existing educational system, as in this system, gulf between the content and the purposes continues to be wide. The instances of deteriorating standards of human conduct and neglect of social concern are quite numerous in the recent history our country in all walks of life and prevailing crisis of character. Wrong notion of modernity and rapid growth of science and technology and subsequent industrialization have caused a great threat and danger to human morals, values and rights. In the changed social-economic-political setup, definitions of morals and rights stand questioned. Old rights and values seem to be lost but new are yet to be evolved and brought into practice. This great country of ours is faced with politics without principles, education without character, science without humanity and commerce without morality. And this situation certainly forces us to face the challenge of human rights which are blatantly being violated. A situation where rich are not happy and poor does not have means to get justice how anyone can do anything for human rights, leave alone the rights of a woman, man, child etc. To understand a problem properly, especially when the problem is of an intricate and extremely delicate character, it is necessary that the human mind should be disposed of all its false preconceived notions and predilection.
The seminar proposes to redefine the essence of human and human rights with help of education in Indian context in particular and human context in general.

Suggested topics:-

· Practice of human rights in Vedic period
· Buddhist approach towards education and human rights
· Madarsaa education and human rights
· Pre-independence human rights and British law
· Redefining human rights and Indian sensibility
· Rights and duties – an Indian perspective
· Technology, trade and human rights
· Restructuring education and human rights
· Swaraajya, education and human rights
· Minority education and human rights
· Human rights in Dharma-shaastra
· Human rights and traditional value system
· Terrorist movements and human rights
· Human rights and value system: perception and perspectives
· Philosophy and Politics of human rights
· Modern education policy and value consciousness

११ unmesh

B.A. HONS PROGRAMME SPECIFICATION

Awarding Institution / Body: KURUKSHETRA UNIVERSITY, KURUKSHETRA.

Teaching Institution: S.D. COLLEGE [LAHORE], AMBALA CANTT.

Programme Title: B.A. HONS

Sanskrit and Psychology
Sanskrit & Development Studies
Sanskrit & Economics
Sanskrit & Geography
Sanskrit & History of Art & Archaeology
Sanskrit & History
Sanskrit & Law
Sanskrit & Linguistics
Sanskrit & Management
Sanskrit & Music
Sanskrit & Politics
Sanskrit & Social Anthropology
Sanskrit & Study of Religions

Educational Aims of the Programme: To give students a reading competence in Sanskrit and to give them a sensitive awareness of its cultural context; to reinforce this awareness with an understanding of the broader patterns of the religion, culture and civilization of ancient India; to give a training in the intellectual and methodological approaches

Programme Outcomes – The programme provides opportunities for students to develop and demonstrate knowledge and understanding, qualities, skills and other attributes in the following areas:

Knowledge & Understanding
1. Attainment of a good understanding of Sanskrit grammar and of the history of the language.
2. Appreciation of selected mainstream genres of Sanskrit literature, and an awareness of its place in the broader literary and cultural history of ancient India, with a wider view on the more general role of literature as an index of religious and secular culture.
3. Understanding of the cultural circumstances through which Sanskrit language and literature have been a dominant force in the development of Indian civilization.
4. Awareness of cultural distinctiveness as represented by differing patterns of language register and usage, and by cultural contrasts revealed through the practice of translation.


Intellectual (thinking) Skills-
1. Ability to perceive difference and similarity (specifics and universality) in the ways in which languages work, to understand the processes through which languages develop and diverge, and to gain clarity in the analysis of data.
2. Ability to present and weigh arguments about issues pertaining to religion, and culture and civilization.
3. Sensitivity to the importance and distinctiveness of cultural achievement, and to the existence of distinct and/or complementary value systems in different cultures and periods.


The programme aims to help the students to:

1. Comprehend and appreciate the structure and use of one the world’s most complex and culturally important classical languages.
2. Analyze cultural data and make judgments on conflicting evidence.
3. Assess the validity of different approaches to the same data or ideas.
4. Research cultural phenomena through both primary and secondary sources, making appropriate use of library and online resources.


The programme will encourage students to:

1. Write with clarity and concision.
2. Use a variety of sources as research materials.
3. Develop self-reflexiveness.
4. Develop an understanding of the relativity of cultures and ‘cultural’ attitudes.
5. Assess the validity of arguments and make judgments on complex situations

Digitization of Manuscripts for Cultural Heritage: A Proposal to initiate digitization Project in Haryana



*Dr. Ashutosh Angiras & ** Raj Kumar Bhardwaj


Abstract
In this article emphasizes on what is digitization and cultural Heritage, work related to manuscripts, what are the approaches of digitization and various issues related to digitization. Planning also covered which include the how to identify the manuscripts, classification and use of metadata and selection of hardware/software, media to store the digital contents. In the end a proposal to initiate the manuscripts digitization project in Haryana is also covered in this article.


Introduction:
Undoubtedly India has the richest collection of manuscripts in the world but today this
collection is facing the threat of survival due to any concrete policy and now the question
raise of survival in the state of Haryana .The invaluable heritage of culture in Haryana has to
be documented, preserved and should accessible to all. In this article we have concentrate on
the digitization and cultural heritage so we must understand what is digitization and cultural
Heritage?
Digitization means acquiring, converting, storing and providing information in a computer format that is standardized, organized and available from common system.

Culture and Culture Heritage:-
Cultural Heritage: E.B.Taylor first defined Culture, back in 1871 as including “knowledge, belief, art, morals, law, custom and any other capabilities and habits acquired by man as a member of society”
Encyclopedia Britannica defined Culture as “the integrated pattern of human knowledge, belief and behaviors’’
Culture Heritage denote the means through which cultural knowledge is transmitted, Culture refer to the system in which one lives and heritage is that which is transmitted.
Culture is present and culture heritage is historical “By taking a culture and handing it down to future generation”

Work related to Manuscripts:

a) Genetic Study: -This study is concern with graphical, textual contents of manuscript
b) Critical Publishing is about publishing after critical analysis of contents given in the manuscripts
c) Translation and transliteration is concerned with translate the matter given and same as transliteration.
d) Conversion from one format to other means print format to digital format or any other
e) Publishing on the web or preserve in storage media is all about launch it on the web and preserve it on CD-ROM or any other media.

*H.O.D Sanskrit Deptt.and **Librarian S.D College (Lahore) Ambala Cantt-133001
Approaches to Digital Preservation: –

· Science Data
· Library Initiatives
· Initiatives by archival Institutions
· Harvesting the Web



Issues Related to Digitization: - We have so many issues when we initiate the digitization process but the most important issues are managerial, financial, technical and Human Resources.

Managerial Issues: -Most basic question raise before undertaking digitization process is whether there is need for it or not. So the first and foremost task is to make a feasibility study before embarking any digitization process. We have to find out what users expect and hope for from digitization process. Once the users needs are clearly understood the aim of the project can be established and match with an appropriate workflow procedure, budget and timescale. Risk management is also come under managerial isues. Selection and identification, copy right, quality control are also come under managerial issue

Financial Issues: -Digitization Process is very much costly that is why we are lacking behind in digitization it include manpower cost, process cost and over head cost. So we have to keep in mind financial issues to successfully completion of project.

Technical issues: - In order to digitize rare material huge technical infrastructure are required, in technical issues we have to consider what is the hardware requirement, software require, storage requirements, file formats and access but w must keep in mind in h/w and software selection that software selection should be first software then hardware.
Digital camera and scanner: -Digital Camera is often used in digitize over sized material, bound volume and artifact camera are of two types based on resolution and cost. Low-resolution digital cameras are inexpensive than high resolution. Highly resolution camera is costly but best to digitize special collection but scanner we have to select after evaluating after resolution, speed, can size, optical density etc.
Server: In digitization process a powerful server is required and should equipped with CD-R-writer ets. Server price are start from thousand to lacks of rupees so we have to decide as per our requirement and keep in mind of Finance.

Software Requirement:- Capture Software is bundled with most of the scanner but it should be as which we could customize as per our requirement. Few image capturing software like Adobe Photoshop and Adobe Image has both the capacity. Now the OCR (Optical Character Recognition) convert image into text, pdf file which could be searched.
After selection image editing and capture we have to select a retrieval tool, it should as which could work on standalone and on the web also. Many commercial and open source software are available in the market i.e. Alchemy, Content OM, Imara are very famous commercial packages-Space and Greenstone are some famous open source software.

Human Resource: -No doubt human resources are backbone of any digitization activity. Proper human resource management is vital for launching and sustainability of digitization project. Before start any digitization project we must have proper manpower planning so that we could manage project very well, proper manpower include identification of job, jobs analysis, job description and job assessment. So we have to classify our human resources as a

a) Managerial Staff
b) Technical Staff
c) Operational Staff.

Proposal to initiate Digitization Project in Haryana:In haryana many manuscripts are available which are very important to save cultural heritage In studying of the sphere of knowledge and. Its’ contribution to Indian society, the importance of language factor can hardly be minimized. The language is the greatest and the oldest preserver of knowledge. In early period of human history, since the man developed his thoughts for the society and literature, the man tried to adopt the particular media for expressing his thoughts, so that the others could also make use of it. In wake of this feeling the man tried to be civilized and thus he came to a conclusion of expressing his ideas through oral and writing traditions. With the advancement of time and the complex structure of the society, it was hard for one man to remember all the detailed facts and their necessary things, which might be of importance. Thus, he preferred that some particular persons should be given the charge of remembering the events of knowledge and the tradition. The tradition of acquiring knowledge about the phenomena, existing in nature, existed in the dawn of civilizations and thus memory, rook inscriptions, metal- plates, cloth, bhurja-patra, paper etc. all means were employed for the purpose of registering and preservation of all readable materials for the sake of its usages in future. Thus preservation of all readable material generated the idea of constructing the libraries, and thus the libraries came into the being, the modern libraries are just the advanced stage of the libraries that existed before.
We propose to study the problem four projects under the following aspects:
(a) Nature of knowledge and the need of its preservation,
(b) Means of preservation of knowledge:
(B1) Contributions of the sacred languages like Sanskrit, Pali, Prakrit and Apbharnsha.
(B2) Scripts (like Brahmin Karachi, Nagari etc.) as the means of preservation,
(B3) Educational system as means of preservation of knowledge, (c) Religion and
Philosophy as means of preservation of knowledge,
(d) Arts as means of preservation of knowledge.
(e) Establishment of libraries in ancient India,
(f) Technology as means of preservation of cultural heritage.
As we all know, there were two main streams of the tradition of the knowledge, which kept flowing for centuries i.e. the “Para Vidya (knowledge of Brahman and Atman) and Apara (the knowledge of sciences and arts). The individuals and gurukuls keep the tradition of the Para and Apara alive in Haryana in the form of learning process of the Mantras, Upanishads, Bhagavad-Gita, philosophical thoughts and sutras (like Sankhya yoga, Nyaaya Vaisheshika, and the purva-mimansa and Uttar-mimansa), writings of the saints and modern spiritual and theological writings. Sometimes the total traditions of knowledge of India is divided in to two parts -“the Shruti”-what is heard and spoken and-the smritis”-what is remembered. This division is equally important as it separates the canonical literature of infallible revelation from the traditional literature based on the memory of the world, but on the whole, the main spring of all kind of knowledge of para- Apara and “Shruti-Smriti” is the Veda, which provides the imaginati­ve insight through its hymns and the ritual experience of the sacrifice (Yajna) through its Brahmans and Upanishads texts. Thus the poetic, the sacrificial and intellectual experiences of the ancient Indian mind constitutes the locus of the tradition of knowledge in the original concept of “Brahman” and ‘Yajna” (sacrifice) occupy the central place in the Vedas as “Being” occupies the central place in the Greek thought, The theory of knowledge has acquired special importance in Indian philosophy in the ancient period, particularly in the philosophies of Nyaya, Sankhya Vedanta, Buddhism, Jainism, from the very beginning of the different systems of Indian thoughts until recent times discussion on the problems of knowledge have formed, an essential part of the tradition. It is needless to say that both the traditions of Para and Apra knowledge’s strived to preserve the knowledge acquired by the generations of India in their own way through the medium of logical and scientific approach. They developed the Gurukulas, libraries, writing material and the relationship of Guru-Shishya –the teacher and that taught. In our view, the Indians succeeded in preserving lot of their traditional knowledge without exhausting their zeal for Knowledge.
This Indian tradition of knowledge passed on in its own large and leisurely manner through different stages. Its first period was that of the great spiritual out-flow­ering in which the forms were simple, flexible and freely responsive to its essential spirit. That fluid moment passed away in to an age of strong intellectuality in which all was fixed in to distinct complex and finally the hard binding of the set forms over-powered and at last there was a decline of the inspiring spirit, a stagnation of living force, a progressive decay of the outward structure. If we have to understand the essential spirit of the Indian tradition of knowledge and want to preserve it then we must enter in to global expansion of vision of technology, then we are faced with the higher levels of develop­ment of the man and the machine. And in this larger world of mankind, the multiple scientific and humanist traditions implicate each other, complete each other as each has a universal mission to develop, transfer and preserve knowledge for the mankind. The awareness of the universal context of the human experience, man’s knowledge of the past and his way into the future — all these are the direct results of contempo­rary scientific and the humanist development of the man.
Since geographical conditions of a race or a nation or a state have a very significant role in making of any cultural tradition, therefore, we must explore the relationship of knowledge with culture. The cultural realm consists of language, philosophy, the religion, the values and the ideology and contains the peculiar rules, which are applicable in all walks of life i.e. “Every acquisition of man which makes him a social being is termed as culture. Thus the culture provides the society a certain guideline on which one can act upon. As the culture is a social heritage of the society so it manifests itself through the language or characteristics of the natives. The culture in the context of Haryana is also employed in the same meaning .So for this reason the Haryanvi culture must not be studied as the fixed and integrated body of the doctrines, but as ever developing tradition that has changed considerably throughout the centuries and which is still in the process of changing in the creative direction, but the basic unity is the unity of a changing life process and not the unity of a fixed pattern. Even though the Haryanavi civilization is thoroughly a historical process, but up to the last few years, there was no thorough understanding of Haryanavi culture and tradition except which was based on the development as process that has been taking place in India during the whole of India’s recorded and unrecorded history.
In view of the preservation of ancient Indian Knowledge, though essential question remains open whether the future hope of the race lies in the rational and an intelligently mechanized way or in the spiritual, intuitive and the religious civilization and the culture but for the moment, let us stick to the issue of digitization as a process of preservation of knowledge in haryana.
From this point onwards, I request my honorable colleague Dr. R.K. Bhardwaj to take over the topic.

Step by Step planning: -In Harayna we will have step by step planning because here we have not only Digitize the manuscripts but also to find out where manuscripts are available in Haryana and its possible only after structured planning. Some important step of proposed project are as under: -

1 Identification of Manuscripts Announcement

2 Appointment of Presiding office at identified site

3 Coordination among subject experts Library experts
Technical Experts
Language Experts

4 Pannning for project given in figure 1.1

5 Launch it on the web with network

6 Dissemination of Information e-mail, seminar, conference
































Planning of Manuscripts Digitization: -



Workflow
Finance
Integration
Scope
Scope



Identification of manuscripts
Classification of Identified Manuscripts
Metadata Process
Selection of Hardware and software
Digitization process
Storage in CD-ROM or any media
Publishing of the web
Registration on NDLM


Quality
Human Resources
Finance
Storage
Risk Management
Communication
Time
Sustainability




























Figure1.1




Manuscripts Management at S.D. College (Lahore) Library:-In our we have just started digitization and management of manuscripts with open source software. We gave a subject heading with the help of controlled vocabulary so that library readers could easily find out what is available in library. We have given a facility to our students to find out manuscripts with single words and author of the manuscripts and subject and keywords.

References: -

1 Goetz, Philip (Ed) New Encyclopedia 15 th Ed., William Benton, Chicago, 1974,pp364-67

2 Dyon, Peter.Pocket Dictionary 2 Ed., BPB Publication, 1996

९ unmesh

A Two–Day
National Seminar
on
Human Rights and Indian Ethos - Perception & Perspective
ekuokf/kdkj ,oe~ Hkkjrh; ifjos'k & n`f"V ,oe~ fn'kk,a
Sponsored by UGC
March 3 - 4, 2008

Dear Sir/Madam ...............................................,
Departments of Sanskrit, Political Science and Hindi of this college cordially invite you to participate and present a paper in a two–day National Seminar being held on above said date. You are requested to send an advance copy of your paper (one hard copy and one soft copy in M S word or Page Maker 6.5/7.0, font: Arial / Mangal Unicode 12 pts. in English or 14 Pts. Hindi or e-mail only) along with Abstract as we are going to publish them before the seminar.
We invite you to deliberate on this topic in the light of your own experiences and the subject you are presently teaching. It is our humble objective to evaluate the concept of HUMAN RIGHTS AND INDIAN ETHOS through inter -disciplinary observations and find a better needful understanding. We are sure such an interaction between different subjects and individuals can raise hope for a better future where Human Rights and Indian cultural ethos may exist in real sense.
You are kindly requested to choose a topic of your conviction and convenience.
Kindly submit your paper latest by Feb. 10, 2008.
Delegation fee: Rs 200
You will be provided boarding & lodging.
Idea of the seminar­
Since the idea and philosophy of the human rights is the direct outcome of the two world wars fought in the name of saving humanity and in addition to it business and power interest added new dimensions to the idea of human rights. Peace initiatives taken by the west in the name of U.N.O and other peace keeping agencies certainly put a question mark on the human race that - Is human mind basically a criminal mind? If not then why human race has not been able to live peacefully, why there is always a violation of human life and dignity, who gave us the right to go to the other cultures and civilizations and tell them -look, You are backward and underdeveloped so we will teach you how to develop and progress. Reaching out to other cultures, civilizations and to modernize them with the intentions of business and religion have not only created a chaos like situation world over but also lead the humanity to think in terms of survival of the fittest and added to it that sex is the ultimate goal. So, the basic foundation of the modern thinking and practices has generated the idea of human rights from this particular angle only. Because it has become a reality for all the nations to follow the same, it has become a national and international law so scholars, intellectual and academicians must try to understand and evaluate the hidden intention, the spirit of the words, their impact on masses, states, nations not only for humanity sake but also that could usher a new direction and insights to the upcoming new generation of human race.
Moreover, can human rights be interpreted in a sense-that is capable of giving a rightful place to every human being, group, society or race to accomplish, for what they are born for ? Lot many arguments for and against can be put forward but the basic question remains the same i.e. with so many events, things happening around all over the world, can we as human beings hope for a better future for entire humanity as such or can we, in any way, assure or promise the upcoming generation about a safe and peaceful world ? Human rights and its idea or philosophy needs to be understood and focused genuinely in the terms of India as a nation as a culture, as a way of life in the form of deologies and practices, therefore, the burning need of present hour is not only to rethink but also to penetrate into the idea of human rights in relation to Indian ethos or else let it be proved that India had been uncivilized and a barbaric country.
While concentrating and trying to find out as to how the Indian mind thought about the human rights and what did they practiced or what terms did they use for human rights or how did they deal with situations regarding the human rights or what was there understanding of human rights ? It is requested that an overall view about the same must be taken into consideration. It is with this hope that the proposed seminar on human rights will come with fruitful ideas & concrete suggestions. This two-days National Seminar being organized for this kind of hard and fruitful thinking.
Suggested Topics­ :
1. Philosophy of Dharama and Human rights
2. Politics of peace and human rights
3. Human rights and Indian tradition
4. Concept of humanity and human rights in India
5. Power politics and human rights
6. Elements of Indian culture and human rights
7. Historical perspective of human rights in India
8. Terrorist movements and human rights
9. Issues of minorities and human rights
10. Issues of social justice and human rights
11. Philosophy of laws and human rights
12. Human rights and Jain practices
13. Human rights and Buddhist philosophy
14. Human rights and Vedic sensibility
15. Manus’ ideology of human rights
16. Issues of national identity and human rights
17. Globalization, trade practices and human rights
18. Islamism and human rights
19. Issues of religion and human rights
20. Armed forces, politics and human rights
21. Constitution, democracy and human rights
22. Gandhian perception & practice of human rights
23. Aurobindos’ understanding of human rights
24. Human rights in Mahabharata
25. Ramayana and human rights
26. Indian saint tradition and human rights
27. Pauranic understanding of Human rights
28. Treatment of human rights in Indian languages and literature
29. Swaraajya, education and human rights
30. Human rights in Dharma-shaastra
31. Philosophy and Politics of human rights
32. Expression of human rights in fine arts


PROGRAMME
NATIONAL SEMINAR
“Human Rights and Indian Ethos - Perception & Persective”
^^ekuokf/kdkj ,oe~ Hkkjrh; ifjos'k & n`f"V ,oe~ fn'kk,a**
March 3 – 4, 2008
Sponsored by : University Grants Commission
Venue - S. D. College (Lahore), Ambala Cantt.
March 3, 2008 (1st day)
Registration of Delegates : 09.00 a.m. to 09.30 a.m.
Inaugural Session : 9.30 a.m. to 11.00 a.m.
Tea Break : 11.00 a.m. to 11.15 a.m.
1st Session : 11.15 a.m. to 01.30 p.m.
Lunch : 1.30 p.m. to 2.15 p.m.
2nd Session : 2.15 p.m. to 4.00 p.m.
Tea Break : 4.00 p.m. to 4.15 p.m.
3rd Session : 4.15 p.m. to 5.30 p.m.
March 4, 2008 (2nd day)
4th Session : 9.30 a.m. to 11.30 p.m.
Tea Break : 11.30 p.m. to 11.45 a.m.
5th Session : 11.45 a.m. to 1.30 p.m.
Lunch : 1.30 p.m. to 2.15 p.m.
Valedictory Session : 2.30 p.m. to 4.30 p.m.
Tea Break

८ unmesh

To

The Dean Academic Affairs,
Kurukshetra University,
Kurukshetra.

Through Proper channel.

Subject- Introducing Indian Psychology in the Psychology subject under
Semester system 2008.

Sir,
As teachers of Sanskrit and Psychology, we both wish to draw your kind attention towards the ideas and concepts of psychology which have purely Indian origin and have not been given any place for the reasons best known to the teachers of psychology in the syllabi of Psychology in K.U.K. Moreover as we have gone through some books and syllabi of the B.A. psychology and discussed. We find that there are wrong and misleading translations of the concepts which need serious corrections, like –
1. Translating psychology as Manovigyaana is wrong. It should be Antahkaran-
vigyaana because it consists of mana, buddhi, chitta, ahankaara and praana.
2. Mind in western sense is nowhere near the concept of Mannas because they
both have different meanings. Likewise mood, emotions, sentiments needs
right translations and understanding
3. Like wise there are many words- Bhaava, shtaayi-bhaava, sanchari-bhaava
etc. which are being used by the teachers without giving a thought and let me
assure you that this is leading towards a serious misunderstanding of
Psychology in Indian terms and sense.
So our humble request to you is that at least 10 to 20 marks may allotted in the name of Indian psychology at the B.A. level. This can be introduced in three parts-
History of Indian Psychology- Vedic suktas, patanjali, Vigyana bihkshu, Buddhaa, Jain, Vishnu sharma of Panchatantra, Tantra.
Major concepts of Indian Psychology- Antahkaran, Mana, Buddhi, Chitta, Ahankaara, Praana, 9 Sthayai Bhava, 33 Sanchari Bhava, Language learning and meaning, perception argumentative techniques, story telling techniques, idea of the time, doubt, right knowledge, questioning, Medha, Dhi Annamayakosha, pranamayakosha, Vigyanamayakosha, Ananndmayakosha and many more concepts.
Experiment techniques in Indian Psychology- Mudha-chitta, ekaagra-chitta, Nirudha-chitta, Dharana, Dhyana, Samaadhi, Prnayama, Aasan, Yama, Niyama, Vipashana, Tapas, food experiments, Kaama and artha experiments, fear experiments, super-imposition techniques etc.

There are lot many things which can be discussed and put forward if there is no prejudiced against Sanskrit as Such. I only wish that these issues should be discussed and if found worthy then introduce these concepts / ideas to the students and if not then dustbin is already there for a use. I am sure that we, by introducing Indian Psychology as a part of syllabus, can open up new dimension in this field.
With regards,

Sincerely Yours,


Ashutosh Angiras, Dr. Rajender Sharma,
Lecturer, Head,
Department of Sanskrit, Department 0f Psychology,
S.D. College [Lahore], G.M.N. College,
Ambala Cantt. 133001. Ambala Cantt. 133001
M- 098963-94569, M-09416553630
E-mail- sriniket2005@yahoo.co.in