scholarly journals ROLE OF HEMANT RITU (EARLY WINTER) FOR MAINTEINANCE AND ENHANCEMENT OF BALA (STRENGTH)

2021 ◽  
Vol 9 (4) ◽  
pp. 829-832
Author(s):  
Shilpa Kachhawaha ◽  
Rajesh Kumar Sharma ◽  
Dinesh Chandra Sharma
Keyword(s):  
The Body ◽  
The Sun ◽  
Heating Effect ◽  
Human Beings ◽  
The Moon ◽  
Review Of Literature ◽  
The Earth ◽  
Body Strength ◽  
The World

Seasons (Ritus) are the inherent global earth clock and the rhythm of the world. As per Ayurveda year is divided into six seasons, in which three season Shishira, Vasanta and Greeshma are known as Aadanakala . Other three seasons Varsha, Sharad and Hemanta are said to be Visargakala. In Visarga kala, as the Sun is located in southwards position, its heat reduces or slows down due to the effect of time and its position with respect to the Earth, wind, cloud and rain. The power of the Moon is predominant. Rainwater decreases the heating effect of nature. All of these lead to the predominance of non- dryunctuous, amla (sour), lavana (salty), and madhura (sweet) rasa respectively and step by step rise of body strength in human beings during these three seasons. Out of all the Ritus, Hemanta Ritu is a unique Ritu in terms of having uttam bala. Falling in Dakshinayana, moon is very powerful than sun, Madhur rasa is predominant in this Ritu, so the strength (Bala) of person enhances during this period. This article focuses to disclose thorough review of literature of Hemant ritucharya and its implication towards maintenance and enhancement of Uttam Bala. In Ayurveda oja, veerya, prana, kapha etc terms are considered as synonyms of Bala. Besides prakruti(genetic), sara(physiological) and aahar(diet), kala (season) is one of the prime factors to govern the Bala of the person. Bala stands for the strength of the body in terms of physical, mental, immunological and resistance to the body, the word Bala is being used in different contexts to denote various aspects accordingly. Keywords: Visarga kala, Hemant ritu, Bala

Flights of Imagination: Avicenna’s Phoenix (ʿAnqā) and Bedil’s Figuration for the Lyric Self

2020 ◽  
Vol 2 (1) ◽  
pp. 28-72
Author(s):  
Jane Mikkelson
Keyword(s):  
First Person ◽  
The Sun ◽  
The Moon ◽  
The Earth ◽  
Philosophical System ◽  
Personal Experiences ◽  
The World ◽  
The Phoenix

Abstract The phoenix (ʿanqā) appears in the philosophy of Avicenna (d.1037) as his example of a “vain intelligible,” a fictional being that exists in the soul, but not in the world. This remarkable bird is notable (along with the Earth, the moon, the sun, and God) for being a species of one. In this essay, I read the poetry Bedil of Delhi (d.1720) in conversation with the philosophical system of Avicenna, arguing that the phoenix in Bedil’s own philosophical system functions as a key figuration that allows him simultaneously to articulate rigorous impersonal systematic ideas and to document his individual first-personal experiences of those ideas. The phoenix also plays a metaliterary role, allowing Bedil to reflect on this way of doing philosophy in the first person—a method founded on the lyric enrichment of Avicennan rationalism. Paying attention to the adjacencies between poetry and philosophy in Bedil, this essay traces the phoenix’s transformations from a famous philosophical example into one of Bedil’s most striking figurations in his arguments about imagination, mind, and self.

scholarly journals 'POET'S THEATER'

2014 ◽  
Vol 2 (3SE) ◽  
pp. 1-3
Author(s):  
Sandhya Gangarade
Keyword(s):  
The Sun ◽  
The Moon ◽  
The Earth ◽  
Red Color ◽  
The World ◽  
Forest Division

The creator, the Creator, the creator, by whatever name, calls the ultimate power that colors the sky blue, the earth green, the sun gold and the moon silver. The colors of Pushpavali in the forest division are countless and the colors of water creatures in the ocean are amazing. Colorless water is also the miracle of the same and the white, black and red color of Ganga, Yamuna and Saraswati is also an expression of the same. Some also create 'Kavirmanishi Paribhu Swayambhu', the poet of the world of life, nature's colors with full sensibility Does. In poetry, there are mainly three basic colors - white, black, white, black and red. सृष्टा, रचेता, विधाता जिस भी नाम से पुकारें उस परम शक्ति को जो आकाश को नीला, धरती को हरा, सूरज को स्वर्ण और चाँद को रजत रंग में रंग देता है। वन प्रान्तर में पुष्पावलि के रंग अनगिनत है और सागर में जल-जीवों के रंग अद्भुत। रंगहीन जल भी उसी का चमत्कार है और गंगा, यमुना और सरस्वती का श्वेत, श्याम और लाल रंग भी उसी की अभिव्यक्ति है।कवि भी रचेता है ‘कविर्मनीषी परिभू स्वयंभू’ जीवन के जगत के, प्रकृति के रंगो को कवि पूरी संवेदन शीलता से संयोजित करता है। काव्य में मुख्य रूप से तीन रंग आधारभूत रंग है- श्वेत, श्याम, रतनान-सफेद, काला और लाल।

The Dark Side of the Moon

2020 ◽  
pp. 279-298
Author(s):  
Emma Gee
Keyword(s):  
World System ◽  
Second Century ◽  
Dark Side ◽  
The Sun ◽  
The Moon ◽  
Life And Death ◽  
The Earth ◽  
The Face ◽  
The Universe

This chapter brings us from Plato to a second-century CE reception of his dialogues, in the work of Plutarch. It concentrates on one dialogue of Plutarch, the De facie in orbe lunae (On the Face in the Moon’s Disc). In the myth that concludes this dialogue, the speaker, Sulla, references Homer’s Elysium from Odyssey 4. But Sulla lifts the Homeric Elysium from “the ends of the earth,” up a level, so that it is situated in the moon. This sets the scene for the rest of Plutarch’s eschatological myth, in which Elysium is repositioned as part of an ascending world-system. Cosmos in Plutarch is the theater for soul. Soul and cosmos in Plutarch are bound up in a sequence of functional interrelationships. Plutarch’s tripartite cosmos functions like the human entity and in fact is the physical area of operation in the life and death of the human entity. There is a truly intertwined relationship between the tripartite human entity and the tripartite cosmos: a three-stage cosmos gives a three-stage cycle of death to life and back, from the sun to the moon to the earth, over and over again. Plutarch’s whole cosmos takes on the role of an afterlife landscape. The De facie gives us the clearest instance we’ve yet seen of the phenomenon of psychic harmonization, in which the soul is entirely integrated with the universe.

scholarly journals Role of Yoga in Pacifying Terrorism

2016 ◽  
Vol 4 (1) ◽  
Author(s):  
Kalpana Gupta ◽  
Pratima Singh
Keyword(s):  
Basic Needs ◽  
Human Beings ◽  
Peace Of Mind ◽  
The Earth ◽  
Level Of Consciousness ◽  
The World ◽  
The Senses ◽  
The Universe

<p><em>Love is the base of the universe; it is the cause of the existence of creatures on the earth. This is one of the basic needs of human beings. Everyone wants peace and love but lust, materialistic desires, bubble fame, wealth, misguided patriotism lead to destruction and chaos in the world. God has given human beings no religion, these are human beings who put label of religion on themselves and call God by different names Allah, Ishwar, Jesus and so on. God is one and all the religion leads us to same path. No religion leads us to destruction, violence and bloodshed. No wars and terror should be launched in the name of religion. Some fanatic Muslims believe in <strong>JIHAD</strong>, according to them Islam is in danger and for the safety and existence of Islam; Muslims should stand up together and fight. This fanaticism should not be sprouted on this earth. Generally an average person's level of consciousness is rather low. He is enslaved to life and lives on false hopes and illusions.</em></p><p><em>He spends his life in ignorance, experiencing joy and sorrow, success and failure, love and grief without ever really coming to the ultimate realization. Under the influence of sensation and passion, people commit errors which they subsequently regret. They delude themselves by looking for peace, happiness and self accomplishment through the pleasure of the senses. Materialism does not give us peace of mind and inner calm. There are so many examples throughout the world of people who have everything they need materially but they are nevertheless unhappy, restless and tormented.</em></p>

scholarly journals Heaven and the Sphaera Mundi in the Middle Ages

2000 ◽  
Vol 04 (01) ◽  
pp. 10-35
Author(s):  
Edgar Laird
Keyword(s):  
Middle Ages ◽  
Medieval Literature ◽  
The Other ◽  
The Sun ◽  
The Moon ◽  
The Earth ◽  
The World ◽  
The Middle Ages

This paper examines the development of the idea of heaven in relation to the sphaera mundi - the sphere of the world - in medieval literature. The sphaera mundi is a model of the cosmos that at its most elementary is very simple indeed. At the centre of it is the earth, so small as to be virtually a dot in comparison to the whole or even to the smallest star. Earth is surrounded by the sea, which in turn is surrounded by air, as also air is surrounded by fire. Surrounding the fire is a sphere that 'bears' the moon, and around that sphere are others, like layers of an onion, bearing the other planets: Mercury, then Venus, the sun, Mars, Jupiter and Saturn. Then come the sphere bearing the fixed stars and, beyond it, one or more others. All these spheres together constitute the sphere of the world.

scholarly journals Figures and Mirrors in Demetrios Triklinios's 'Selenography'

2021 ◽  
pp. 54-73
Author(s):  
Divna Manolova
Keyword(s):  
Fourteenth Century ◽  
Visual Cognition ◽  
The Other ◽  
Lunar Theory ◽  
The Sun ◽  
The Moon ◽  
The Earth ◽  
Mediterranean World ◽  
The One

This article is about the interplay between diagrammatic representation, the mediation of mirrors, and visual cognition. It centres on Demetrios Triklinios (fl. ca. 1308–25/30) and his treatise on lunar theory. The latter includes, first, a discussion of the lunar phases and of the Moon's position in relation to the Sun, and second, a narrative and a pictorial description of the lunar surface. Demetrios Triklinios's Selenography is little-known (though edited in 1967 by Wasserstein) and not available in translation into a modern scholarly language. Therefore, one of the main goals of the present article is to introduce its context and contents and to lay down the foundations for their detailed study at a later stage. When discussing the Selenography, I refer to a bricolage consisting of the two earliest versions of the work preserved in Bayerische Staatsbibliothek, graecus 482, ff. 92r–95v (third quarter of the fourteenth century) and Paris, Bibliothèque nationale de France, graecus 2381, ff. 78r–79v (last quarter of the fourteenth century). I survey the available evidence concerning the role of Demetrios Triklinios (the author), John Astrapas (?) (the grapheus or scribe-painter), and Neophytos Prodromenos and Anonymus (the scribes-editors) in the production of the two manuscript copies. Next, I discuss the diagrams included in the Selenography and their functioning in relation to Triklinios's theory concerning the Moon as a mirror reflecting the geography of the Earth, on the one hand, and to the mirror experiment described by Triklinios, on the other. Finally, I demonstrate how, even though the Selenography is a work on lunar astronomy, it can also be read as a discussion focusing on the Mediterranean world and aiming at elevating its centrality and importance on a cosmic scale.

scholarly journals Metamorfozy Platońskiej „metafory słońca” (Respublica 509b) w hetero- i ortodoksyjnej teologii (I-III w.): gnostycyzm, Klemens z Aleksandrii i Orygenes

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 21-58
Author(s):  
Damian Mrugalski
Keyword(s):  
First Principle ◽  
The Sun ◽  
Human Beings ◽  
Knowledge Of God ◽  
Spiritual World ◽  
Clement Of Alexandria ◽  
The Earth ◽  
Complete Knowledge ◽  
The World ◽  
The Subject

The metaphor of the sun, in which Plato (Republic 509b) compares the idea of the Good to the sun that dwells above the earth yet affects the phenomena occurring on it, was an inspiration for both heretical and orthodox theology in the first Christian centuries. The Gnostics, Clement of Alexandria and Origen all believed that God, like the Platonic idea of the Good, is radically transcendent in relation to the world, but at the same time is the cause of everything that exists in it. Unlike Plato, who believed that the idea of the Good is knowable and can be the subject of science, the Christian theologians of the first centuries believed that God was like a blinding light. This means that God, according to them, though intelligible, is unknowable in His essence. Therefore, God cannot be the subject of science. Another modification of the Platonic metaphor was the introduction of the element of sunlight, to which the philosopher from Athens did not refer. For the Gnostics, the rays of the sun were “eons” – spiritual beings that existed in the space between the first principle of all things and the material world. For Clement and Origen, the light that comes from the sun was the Son – the power and wisdom of God. In contrast to the Gnostics, who believed in the progressive degradation of the spiritual world through successive emanations, the Alexandrian Fathers believed that the Son possessed all the knowledge of God and therefore revealed to man the true God. Yet the revelation of God by the Son, and even the grace that assists human beings in the process of learning about God, do not give man complete knowledge of the essence of God. Thus the Gnostics, Clement and Origen, despite some doctrinal differences, all accepted the concept of the radical transcendence of God on the ontological and epistemological levels.

scholarly journals Reinterpretasi Relasi Tuhan dan Manusia Syed Muhammad Naquib Al-Attas

2018 ◽  
Vol 4 (1) ◽  
pp. 74-95
Author(s):  
Tri Arwani Maulidah
Keyword(s):  
Human Beings ◽  
Concept Of God ◽  
Spiritual Dimension ◽  
The Earth ◽  
The World ◽  
Body And Soul ◽  
Five Senses ◽  
The One ◽  
The Universe

The article attempts to reanalyze the concept of God, human, and their relation. God, in Islam, is The One, The Life, The Eternal, and The Endless. His Oneness is absolute, but His Absoluteness is unlike the absoluteness of the universe. God is transcendent and immanent at the same time. Al-Attas distinguishes the concept of God as Rabb and God as Ilāh. Human, to al-Attas, is spirit and organism, and body and soul. The organismic side of human beings along with their five senses functions to help them living in the world. The spiritual dimension of human beings, on the other side, has an ability to formulate a set of meanings which involve assessment, differentiation, and explanation. When we observe the relation of God and human from the concept of tawḥīd ulūhīyah and tawḥīd rubūbīyah we will find two interrelated role of human, namely the role as God’s servant and the role as God’s representative and mandate (khalīfah) on the earth. These two roles are inseparable. Al-Attas argues that separation of the two will create imbalance personality of the human. It will subsequently jeopardize their existence and the earth they live on.

The Elemental Past

2014 ◽  
Vol 44 (2) ◽  
pp. 262-279 ◽  
Author(s):  
Ted Toadvine
Keyword(s):  
The Body ◽  
The Sun ◽  
Human Beings ◽  
Contemporary Philosophy ◽  
The Past ◽  
Phenomenology Of Perception ◽  
Continental Divide ◽  
The World ◽  
The Subject ◽  
Quentin Meillassoux

In a 1951 debate that marked the beginnings of the analytic-continental divide, Maurice Merleau-Ponty sided with Georges Bataille in rejecting A. J. Ayer’s claim that “the sun existed before human beings.” This rejection is already anticipated in a controversial passage from Merleau-Ponty’s Phenomenology of Perception, where he claims that “there is no world without an Existence that bears its structure.” I defend Merleau-Ponty’s counterintuitive position against naturalistic and anti-subjectivist critics by arguing that the world emerges in the exchange between perceiver and perceived. A deeper challenge is posed, however, by Quentin Meillassoux, who argues that the “correlationism” of contemporary philosophy rules out any account of the “ancestral” time that antedates all subjectivity. Against Meillassoux, and taking an encounter with fossils as my guide, I hold that the past prior to subjectivity can only be approached phenomenologically. The paradoxical character of this immemorial past, as a memory of the world rather than of the subject, opens the way toward a phenomenology of the “elemental” past. Drawing on Merleau-Ponty’s descriptions of the absolute past of nature and the anonymity of the body, as well as Levinas’ account of the elements at the end of the world, I argue that our own materiality and organic lives participate in the differential rhythms of the elements, opening us to a memory of the world that binds the cosmic past and the apocalyptic future.

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