Wednesday, 25 February 2015


Editor’s note  
The Veda and Vedanta, especially Sri Buddha and other great spiritual teachers of various faiths, declares that “AHIMSA PARAMO DHARMAHA”, Ahimsa i.e., Non-injury in thought, word and deeds is the highest duty of man with whole awareness of Non-Dual truth, in thought, word and deeds, for the essence of all jīva-s in all bodies is one only, without a second. Rig-Veda the oldest authority in the Universe, refers to the well-known formula of the Non-Dual Truth. 
Mahatma    Gandhi infused into his campaign of opposition to British rule in India, a new spirit of his doctrine of Ahimsa. It is this non-violent ethic of Mahatma Gandhi which muzzled the guns of the British Empire in India. As a young boy Martin Luther King was deeply struck by Gandhi’s efficacy of non-violence and he was inspired by this living Indian example to set right the wrongs that he saw around him. Śree Śankara, the true follower of Ahimsa of the Buddha and Śree Mahāvīra, declares the same view of the great teachers in his   Gīta Bhāṣya.1
The same message of Ahimsa was declared by all the great religious teachers in the world, in different languages, in different places to the people with different cultures, to follow the great ideal of Ahimsa for the welfare and happiness or release of one’s own self and other people in the world. Srī Nārāyaṇaguru, the true follower of the great religious teachers adopted and applied the great message of Ahimsa, the essence of all religions, to destroy sorrow and to get peace to the people and he got the victory in modern times among all sections of the people.
Dr. M. Manimohanan
The philosophy of Human Progress in Vedas
Dr. V. Vasudevan 
Happy, happy, happy – that is the wordy magic of poet-Sage Vamadeva, that filled the farmers on the field with sweet dreams of a happy future, future so live, a dream so real, a sweetness so surging that it drowned the strain of the work on hand. Read more

Sankara’s  Interpretation  of  Apasudradhikarana: A Critque
Dr. Dharmaraj Adat
India is famous for producing great spiritual personalities and philosophers from the most ancient times. Sankara is the most outstanding philosopher among them. Even with in the brief span of life 32 years, this wonderful young genius contributed greatly to the knowledge system. He reinstated the spiritual values and regenerated the society, under the auspices of a profound and comprehensive Philosophy, based on Upanisadic tradition. He was a prodigy from childhood and it is said that even at a very early age he had learnt most of the Vedas and other scriptures by heart. He was also an adept in spiritual practices and realised the greatness of the Vedic religion and philosophy and their immense possibilities for the welfare of the society. Read More

Twentieth Century Controversy Between Advaita and Viśiṣṭādvaita
By the twentieth century the living systems of Indian philosophy were reduced to Navya Nyāya, Yoga and Schools of Vedanta. The yoga system is integrated [to an extent] with Vedanta. From its beginning all Indian philosophers cared to master Navyanyāya and it is living through them without any independent contribution. The boom of Indology during the colonial period   brought out the printed editions of classics of Indian philosophy, literature and other branches of study that the Europeans found relevant. This new interest in the traditional stock of knowledge simultaneously stimulated the emergence of Sanskrit literature in classical lines. We can find the ripples of this all over India. There were attempts to produce new commentaries, mahākāvyas and other literature in Sanskrit language: an important event that mapped in the history of Sanskrit literature after the development of regional languages. Read More

Environmental Awareness in Vedic Literature
Dr. K. Sreelatha
Our life in this world becomes possible only by so many factors. We require air, water, food, clothing and other essential material throughout our evolution and development. Where do we get these things from? The answer is simple. We get these from our surroundings, from the environment. But we are increasing and multiplying manifold. So it has become our duty to protect, preserve and enrich our basic resources. Of course, we have some seemingly undiminishing or everlasting resources like the sun's energy, air, water and the earth. But they are to be conserved, kept unpolluted and pure, especially in the present circumstances of rapid industrialisation, increased farming, construction and air pollution. It is also required that we suitably channelize the so called unending resources. Read More

Medical Treatment in Atharvaveda: An Analysis
Atharvaveda, which is also known as Atharvāṅgiroveda, is a collection of Mantras composed mainly by sages Atharvan and Aṅgiras. These two names, Atharvan and Aṅgiras, seem to be not mere names of sages like Vāmadeva, Viśvāmitra etc. but they indicate particular type of priests who have relation with magical practices.  A priest who practices magical rites and ceremonies to remove calamities and maladies etc., is called Atharvan. Aṅgiras is one who performs imprecations for the destruction of enemies etc. Like Ṛgveda, Atharvaveda also includes several Sūktas composed by the sages like Viśvāmitra, Bhṛgu and Vasiṣta. But, about a two third of the Sūktas in this Saṁhitā is visualized by Atharvan and Aṅgiras and so it came to be known as Atharvāṅgiroveda also.  Read More

Monotheism in Nyaya philosophy
Dr.V.K Bhavani
Nyaya is one of the six orthodox school of Indian Philosophy. Nyaya accept only one God i.e., monotheism.  The word monotheism is derived from the Greek nouns meaning ‘single’ and ‘sheep’ meaning ‘God’.  Theism in the broadest sense is the belief in a singular God, in contrast to polytheism, the belief in several deities. Read More

Significance of Teacher for the Reformation of Society
Dr. V. Prameela Kumari
Education is the eternal process of progressive develop of man’s innate powers i.e., physical, mental, social cultural moral and spiritual.  “Good education is necessary for improving what we have for planning what we will need and for providing us with the capacity and skill to face the future with confidence”.  (Cook & Cook) Education is a man making process.  The teacher is the maker of man. When we think of educating a man, we cannot leave out the social structure, the social process and the social influences under which man lives.  The relation between education and society is a mutual dependent one.  Read More

Views on the Works of Kālidāsa in Kāvyaprakāśa
Dr. K.L Padmadas
Mammaṭabhaṭṭa, the author of Kāvyaprakāśa, is considered as one of the prominent personalities in the history of Sanskrit poetics. From his title ‘Rājānaka’ he appears to have been a Kashmirian and supposed to have flourished in the period between the middle of the eleventh century and the first quarter of the twelth (Banarji, 65). According to S.K De, there is hardly any other technical work in Sanskrit which has been so much commented upon as the Kāvyaprakāśa and no less than seventy different commentaries and glosses will be found noticed in the various reports, catalogues and journals relating to Sanskrit Manuscript. Read More

Kerala Sanskrit Sandeśakāvyas and Bhakti Cult With Special Reference toŚārikāsandeśa of Rāmapāṇivāda                                                                                                             
Manju .P.M
It can be said that in India, the systems of philosophies are the granary of knowledge while the treasures of knowledge are the works of literature. There exist different types of philosophies, such as Sāṁkhya, Yoga, Nyāya, Vaiśeṣika, Pūrvamīmāmsā, Uttaramīmāmsā, Buddhism, Jainism, and Cārvāka system. Kerala has produced great philosophers - Saṅkarācharya, Chattambi swamikal, Melpathūr Nārāyaṇabhatta, Pūnthānam etc. Read More

सूर्यसिद्धान्ते अन्तरीक्षशास्त्रम्।

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वेदान्ते पर्यावरणचिन्ता

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महाभाष्यनवाह्निके लौकिकन्यायानां प्रयोगः।
विश्वजा .एस् .नायर्

व्याकरणशास्त्रे प्रचलितस्या: 'यथोत्तरं मुनीनां प्रामाण्यम्' (लोकमणिदाहलः 174) इति प्रथाया: व्याख्यानं पण्डितै: बहुविधैः कृतम्। सर्वेषामप्याचार्याणं स्वस्वस्थानं कल्प्यन्ते पण्डितैः, तदापि अस्मिन् वाक्ये पतञ्जलेः प्रथा अधिका प्रकाशते। सूत्रवार्तिकभाष्यरूपेण प्रचलितस्य व्याकरणशास्त्रपठनस्य सरलता महर्षिपतञ्जलिनैव प्रयोगे प्रथमतया सुफलरीत्या आनीता। एका नूतना आख्यानरीतिरेव महाभाष्ये वर्तते। अस्य शास्त्रसंवादशैली विषयस्य स्पष्टरूपेणावगमनाय नितान्ता समर्था। न केवलं शास्त्रचर्चा किन्तु तद्विहाय लोकोक्तय:, धार्मिककार्याणि, दर्शनानां सिद्धान्ता:, इतिहासकथा:, इत्यादयः दैनंदिनलोकव्यवहारे आगताः अनेके विषयाः महाभाष्ये यथासन्दर्भम् उपयोक्ताः। तत्कालीनभारतीयबौद्धिकमण्डलस्य, गुरुकुलशास्त्रपठनस्य, गुरुशिष्ययोर्मध्ये प्रचलितस्य मानसिकसौहार्दस्य च प्रतिफलनं महाभाष्यस्य शास्त्रपठनरीतावपि स्वाधीनता कृता। पतञ्जले: एषा आख्यानरीति: सर्वैरादृता। अत्रस्थलौकिकप्रयोगानाम् आधिक्यात् एव अस्य शैलि: वैयाकरणानां तथा अवैयाकरणानं च सहायका इष्टतमा च भवति । लोकप्रोक्तभाषायां वर्णितत्वादपि महाभाष्यं लोकप्रियं सञ्जातम्।

वेदाधिकारनिरूपणम्- एकमवलोकनम्।
डा.एस्.गीतामणि अम्मा।
श्रीचट्टाम्पिस्वामिनः(१८५३-१९२४) एकोनविंशातितमे शताब्दे केरलेषु आविर्भूतस्य आध्यात्मिकसांस्कारिकसामुदायिकनवोत्थानस्य केन्द्रस्थानमभवत्। आदिशङ्कराचार्यस्य अद्वैतदर्शनमेवावलम्ब्य केरलनवोत्थानार्थं कृतयत्नो महानासीद् असौ । तस्मिन् काले केरलाः जातिधर्मसामुदायिकोच्चनीचत्वादिदुर्विचारैः अतितरां कलुषिता आसन्। चातुर्वर्ण्यव्यवस्थया तस्याः मनुष्यत्वरहितनियमैश्च अत्यन्तं खिन्नानां जनानां जीवितं तात्विकतया प्रायोगिकतया च समुद्धृतं स्वामिना। अद्वैतसिद्धान्तमनुसृत्य समस्तप्राणिजालेषु एकमेव चैतन्यम् वर्तते।अतः समस्तप्राणिजालेषु समत्त्वदर्शी आसीद् असौ महाभागः। आध्यात्मिकसमत्त्वमस्तीत्यतः सर्वेषाम् मनवानाम् विद्याधनादिभौतिकसमत्त्वमप्यावश्यकमिति स अभिप्रैति स्म।अस्य समत्वदर्शनस्य निदर्शनं भवति तेन विरचितं ग्रन्थद्वयं-वेदाधिकारनिरूपणम्, जीवकारुण्यनिरूपणं च। आध्यात्मिकाचार्यस्य स्वामिनः अन्वेषणबुद्धेरप्राप्या वैज्ञानिकशाखा नास्त्येव। राज्यचरित्रं, स्थानचरित्रं, नरवंशशास्त्रं, भूमिशास्त्रं, ज्योतिश्शास्त्रं, शरीरशास्त्रं, वैद्यशास्त्रं, संगीतं, परिस्थितिविज्ञानमित्यादि सर्वकलासु शास्त्रेषु चागाधपाण्डित्यमार्जितवानसौ  पुण्यात्मा।अत एव असौ महाभागः "विद्याधिराज" इति विख्यातोऽभवत्। 

भारतीयसाहित्यपरम्परायां सर्वे ग्रन्थाः मङ्गलाचरणेनैव आरभ्यन्ते। ‘विघ्नविध्वंसकामो मङ्गलमाचरेत्’, ‘परिसमाप्तिकामो मङ्गलमाचरेत्’ इत्यादि शिष्टाचारानुमितश्रुतिरत्र प्रमाणम्। तत्र मङ्गलस्य समाप्तिरेव फलमिति नवीनाः नैयायिकाः। तथापि सर्वत्र ग्रन्थादौ मङ्गलाचरणं शिष्टाचारानुमितश्रुतिसम्मतं भवति। मङ्गले कृतेऽपि कादम्बर्यादौ समाप्तिर्न दृश्यते (तर्कसङ्ग्रहे दीपिकायाम्।)। मङ्गलाभावेऽपि किरणावल्यादौ समाप्तिर्वर्तते इत्यन्वयव्यतिरेकव्यभिचारवारणाय कादम्बर्यादौ विघ्नबाहुल्यात् समाप्त्यभावः, किरणावल्यादौ तु ग्रन्थाद् बहिः मङ्गलं कृतमित्यादि स्वीक्रियते। तत्र मङ्गलं त्रिविधं भवति।

कुन्तकाभिमतम् वक्रोक्तिदर्शनम्।
किरण् ए.यु