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Name: Rishika Verma

Subject: Hegal’s Dialectical Method

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Name: Rishika Verma

Subject: Concept of Isht -Anisht

Details: Concept of Isht -Anisht “इष्टप्राप्त्यनिष्ट-परिहारयोरलौकिकम् उपायं यो ग्रन्थो वेदयति, स वेदः”- (तैत्तिरीय संहिता) That is, the book which tells about the supernatural solution for attaining good and getting rid of evil is called Veda. अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम्। भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्।।18.12।। - There are three types of results of karma - Isht? Good. The situation that man wants? Is that the result of desired karma? The situation which man does not want? That is the result of bad karma and in which some part is good and some part is bad? That is the result of mixed karma. In reality, there are often mixed results in the world, such as having money brings both favorable and unfavorable circumstances; wealth helps in survival. Is it compatible and taxed? Is wealth destroyed? It is snatched away - this is adversity. It means that even in good there is partial evil and in evil there is also partial good.

Name: Rishika Verma

Subject: Theory of Panchkosh

Details: The theory of Panchkosh Vedanta Explores the human individuality into five layers/Koshas or levels. It reveals the basic elements that give macrocosm and the microcosm framework. It teaches as about the mechanism of the body, mind and spirit from the gross elements that makeup the physical body to the more subtle aspects of the mind and consciousness. It identifies each s.all elements with each other. Essentially it can be called the model of the human being or the conceptualization of te human being, which is called panch kosh vishleshana, analysis of the five sheeths and is based on the Taittiriya Upanishad The human individual is comprised of certain layers or sheeths. The outermost sheeth is the annamaya kosha or the Physical body, which is sustained and nourished by our food. The next layer internal to the physical body is the pranamaya kosha, or the vital body which is maintained by the water tat we drink. The mental body called manomaya kosha, is located inner to the pranamaya kosha and is sustained by the subtle elements of the diet we take. Internal to the mind is the buddhi or understanding, the highly purified form of thought, internal to the entellect is the last kosha or sheath, called the causal body through which we experience a kind of bliss when we are fast asleep. In Taittiriya Upanishad conversation between a father and son has been cited. Who also happened to be Guru and Shishya. The Sun Bhrugu asks the father, Varuna, to tell him about the most fundamentral element of this universe from which all creation has come. 1. Annamaya Kosha: - Annamay kosha consists of five elements namely earth, water, fire, wind, and space. It is nourished by the gross food that we consume. A person who holds on to annamaya kosha believes that he is only the physical body. He is attached and consumed solely by the physical form. He gives more importance to physical things. Such persons are good sportsman and love physical fitness programs like games, sports, aerobics, karate, body buildings. 2. Pranamaya Kosha: - Prana is the vital energy described here. The body may be there but it is gross and useless without life or prana. This Prana is the basic fabric of this universe both inside and outside our body. Prana flows through subtle channels called nadis. The five dimentions of the prana, which surge through resulting in activities in different areas, are called Panch Prana: Apan, Vyan, Udan and Apan and Saman. A person who experiences pranamay kosha believes for a time that he is the finer energy animating the physical form and gives importance to meditation and physical exercise. Such people are very active and energetic. 3. Manomaya Kosha: - manomaya kosha is the aspect of one’s personality wherein the mind carries on its different functions such as perception (Man), memory (Chittah) and Ego (Ahankar). Manah is the active part that receives sensation, impressions gathers by the five senses of cognitions (janendriyas). Manomaya Kosha is our mental and emotional library, the subtler layer of our existence. The person abiding in manomaya kosha has thoughts and desires that identify with fame, name, position and qualities. He is emotional. This person lacks the cognitive abilities of reasoning and he is devoid of any discrimination but they have a keen appreciation for fine arts, music, dance and drama. 4. Vijnanamaya Kosha: - Vijnanamaya kosha is the fourth layer of our body. Hunder, sleep, fear, and procreative instint are common to man and animals. It is the buddhi (discriminating faculty) that is special for man. A person who does not have buddhi is equal to an animal. Vijnanamay kosha, continuously guides the manomaya kosha to master the basic instints are all psychological in man. The person experiencing vijnanamaya kosha is knowledgable and wise he loves literature. He is creative and good orator. This forth sheath is the wisdom that lies beneath the processing and thinking aspects of the mind. He knows, decides, judges, and discriminates between the information he pocessses and is innovative. Discovery, research and management are the areas where these people are involved. 5. Anandmaya Kosha: - Anand is the basic stuff of this universe form which everything has been created. It is the most subtle aspect of our existence, devoid of any form of emotions, a state of total silence, a state of complete harmony and perfect health. Persons experiencing Anandmaya kosha are stable in behaviour and firm in decision making. They are happy in every state of life and appreciate higher order of things and thinking like nature, prayers, medition, connection with God. They are self realized persons. In his inward journey towards the ultimate, man crosses these Koshas of existence one by one. Man gradually becomes relieved from the bondages and constrictions of each kosha. It is one of the methods of reaching the ultimate goal, which is to get freedom from the cycle of death and birth, as enumerated and described in the Upanishads.

Name: Rishika Verma

Subject: Concept of Deism

Details: Deism is the philosophical position and rationalistic theology that generally rejects revelation as a source of divine knowledge and asserts that empirical reason and observation of the natural world are exclusively logical, reliable and sufficient to determine the existence of a supreme being as the creator of the universe. More simple stated, Deism is the belief in the existence of God, A God who does not intervene in the universe, After creating it. Solely based on rational thought without any reliance on revealed religions or religious authority. Deism emphasized the concept of natural Theology that is God’s existence is revealed through nature.

Name: Rishika Verma

Subject: Hegal’s Dialectical Method

Details: Hegal’s Dialectical Method We can find two terms operative in Hegal’s dialectic – contradiction and sublation. Hegal says that ‘everything is inherently contradictory and in the sense that this law in contract to others expresses rather the truth and the essential nature of things. It is one of the fundamental prejudices of logic as hitherto understood and of ordinary thinking, that contradiction is not so characteristically essential and immanent a determination as identity. Nevertheless, if it were a question of grading to two determinations and they had to be kept separate, then contradiction would have to be taken as the profounder determination and more characteristic of essence. For, as against contradiction identity is merely the determination of the simple immediate, of dead being, but contradiction is the root of all movement and vitality; it is only in so far as something has a contradiction within it that it moves, has an urge and activity. By analyzing this sayings of Hegal, we can find the following points: (a) Each and every things, by nature, are contradictory. Contradiction is inherent in everything. (b) Law of contraction shows the truth and the essential nature of things in contrast to other things. For example A is thing who is contradictory to B. it means that what is the nature of A is not the same nature of B. Both’s nature is contradictory. Because B comes through the process of dialectic in A. A, -A, and then B. so, the nature of A is quite different from B. (c) Contradiction does not mean to determine identity essentially and immanently. In other words, contradiction of A, i.e., -A is not identical to B. B is a new thing which comes through the process of – A (contradiction of A). (d) B is not the end of contradiction, but it has also its own contradiction, - B, which goes to its contrast C. thus, B through -B turns into C, and C through C turns into D, and so on. It is a continuous process, dynamic process. (e) Therefore, contradiction is the root of all movement and vitality. All things have a contradiction within them, and due to contradiction these things change in another things. So, in Hegel’s view, contradiction is an activity, a movement. Thus, Hegel’s method of dialectic in form of contradiction is dynamic. Hegel, “contradiction is internal to each other. Internal self-movement proper, instinctive urge in general is nothing else but the fact that something is, in one and the same respect, self-contained and deficient, the negative of itself. Abstract self-identity is not as yet a livingness, but the positive, being in its own self a negativity, goes outside itself and undergoes alteration. Something is therefore alive only in so far as it contains contradiction within it and moreover is this power to hold the endure the contradiction withing it. Contradiction in Hegel’s philosophy is not a negative term, but its basic nature is positive. Within contradiction we can find both negativity and positivity. Contradictory terms are not static but dynamic. It is a continuous process. A Contradicts B, B contradicts C, C contradicts D, D, and so on. This process continues till contradictions end. At last, contradictions and in an imaginatory element. In words of Hegel “Nothing exists as just brutally given and simply possessing one or two fully positive characteristics. Nothing exists that is just first and primary and on which other things depend without mutual relation. People intend to think about such things, but they cannot really succeed in doing so unless they stay on the level of imaginative pictures. Imagining that such things exist is possible only as long as we are ignorant of what is actually present. What appears at first simple and immediate is actually complex and mediated. In the above statements some key and significant terms are used by which Hegel explains contradiction as well as sublation and dialectic. These terms are mediation and mediated, and the opposites, immediacy and immediate. ‘Mediate’ is the middle which connects two extremes. In accordance with everything is mediated, nothing exists as immediate first. In the logic mediation will involve the gradual development of categories to a point where there is nothing that is posited at first and independent. In Hegel’s dialectic the thesis is always regarded as ‘immediate’ or as characterized by ‘immediacy’. The contradictory term, anti-thesis is ‘mediate’ or mediation’. The third term, the synthesis (which synthesize both terms, thesis and anti-thesis) is the merging of ‘mediation’ and emerging as a new ‘immediacy’. And this process goes on. The synthesis of a tried both abolishes and preserves the differences of the thesis and the anti-thesis. This activity of the synthesis is, in Hegel’s words, sublation (aufheben). It is also an operative term, as contradiction is, in Hegel, dialectic. Sublation has three manifesting distinct with mutually interrelated moments. The first moment is of ‘transcendence’ in which sublation goes beyond a ‘limit’ or ‘boundary’. The second moment is the negation of the first negation – ‘limit’. Here the ‘limit’ is ‘overcome’ or removed. And the third and last moment is of ‘reservation’ in which what has been ‘gone beyond’ or transcended is brought again into a new relation. Theses three moments of sublation (though distinct) form a unitary process of logic which is differentiated into its various components only for the purpose of helping an ‘understanding’ of the process itself. The very process by which a category ‘passes beyond itself’ and posits another category to which it is intimately related is, at one and the same logical moment, the process by which it ‘transcends’ its limited abstract self-identity, ‘negates’ that identity and emerges into a connected unity or nexus, in which it is preserved as an intrinsic part of some greater whole. The differences between the first and the second member of each tried are sublated by the third. The first is thesis, the second is anti-thesis and the third is synthesis. This tried of dialectical method, has been applied by Hegel itself to establish his Idealism, the Absolute idealism.

Name: Rishika Verma

Subject: Philosophy of religon

Details: Philosophy of Relgion Philosophy of religion is the philosophical examination of the themes and concepts involved in religious traditions as well as the broader philosophical task of reflecting on matters of religious significance including the nature of religion itself, alternative concepts of God or ultimate reality, and the religious significance of general features of the cosmos (e.g., the laws of nature, the emergence of consciousness) and of historical events (e.g., the 1755 Lisbon Earthquake, the Holocaust). Philosophy of religion also includes the investigation and assessment of worldviews (such as secular naturalism) that are alternatives to religious worldviews. Philosophy of religion involves all the main areas of philosophy: metaphysics, epistemology, value theory (including moral theory and applied ethics), philosophy of language, science, history, politics, art, and so on. The entry gives significant attention to theism, but it concludes with highlighting the increasing breadth of the field, as more traditions outside the Abrahamic faiths (Judaism, Christianity, and Islam) have become the focus of important philosophical work.

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