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PATANJALI PHILOSOPHY NOTES PDF

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Patanjali Philosophy Notes PDF में आज लेकर आए है. Patanjali Philosophy Notes in Hindi (IAS PCS UPPCS) आदि परीक्षा की तैयारी करने के लिए . Philosophy Optional Mains Past Papers ( to ) Philosophy Optional - Patanjali - Indian Philosophy Printed Notes Philosophy Optional - Patanjali. Patanjali is one of the best coaching institute in India for Philosophy. Its study material is concise and to the point. Language is such that any one can understand.


Patanjali Philosophy Notes Pdf

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Patanjali IAS classes – handwritten class notes is the notes taken during the lecture of Dharmendra Sir for Philosophy ppti.infondra Sir has been a. All PDF which are provided here are for Education purposes only. Please utilize them Philosophy Optional Complete Materials Click here to Download sir philosophy optional books and notes available in hindi medium full course. Reply . Patanjali Philosophy Notes PDF में आज लेकर आए है. Patanjali Philosophy Notes in Hindi (IAS PCS UPPCS) आदि परीक्षा की तैयारी करने वाले.

The essential nature of Isolation forms the subject of the Fourth and last Book. The soul is defined in Aphorism 20, Book Second as the Perceiver, and seems to be identified by Patanjali with the conscious Ego. We are to conceive of it as the holder or possessor of the mind, which may be compared to a mirror wherein all truth may be reflected, provided the conditions are suitable. If the body be impure or imperfect, the mirror of the mind is like a glass where the quicksilver is partly worn away, and the reflecting surface is impaired, or like one whose surface is dull and tarnished, or covered with dust.

If the mind be not under control, the mirror is shaken by the winds or passion or impulse, or idle fancies, and the shadows of external things flit confusedly across its swaying surface, and we see nothing.

PHILOSOPHY Patanjali Printed Notes

The first thing to be done, then, that we may secure the perfect reflection of the Higher Self, is to eliminate all these adverse conditions, and this is the object of the Yoga Aphorisms. In the fine lecture by W. There was the change of mind from indecision to decision, from desire to volition, from volition to act. They are Correct Cognition, Misconception, Fancy, Sleep, and Memory; that is, the mind may be led away from its subject of thought by 1 ideas that are true in themselves, or 2 false in themselves, by 3 idle notions suggested by some verbal association, by 4 sleep, or by 5 recollections.

These modifications of the thinking principle, or as we more often say, this wandering of the mind, may be hindered in two ways, which are called Exercise and Dispassion. The former, the first step towards the far-off goal, is that mechanical fastening of the mind upon one point for a given length of time without intermission, which is called Attention, and is intended to strengthen the controlling power of the thinking principle.

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This is the preliminary sharpening of the tools or, to keep to the original metaphor, practice in the effort to hold the mirror perfectly still. The second step, Dispassion, is the attainment of freedom from all passions, desires, and ambitions, which cloud and obscure the mirror.

Carried to the utmost, it is indifference to all else than soul. This purification of the mind is to be accomplished through the practice of Benevolence, Tenderness, Complacency which means, I suppose, cheerfulness , and a disregard of the virtue or vice, the happiness or pain, of our fellow men.

These obstacles are to be overcome, and the virtues before-named to be practiced, and then follows a description of various physical and mental aids that will help the student in his difficult task, such as certain exercises in breathing, or the banishment of an evil thought by dwelling upon its opposite, or by pondering upon anything that one approves.

This seems to be akin to the Gnosis of the Neo-Platonists. They concern our mental attitude, the others lie at the very foundation of our being.

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Of these afflictions Ignorance is the origin and synthesis, being equivalent to Tamas or Darkness one of the three qualities that comprehend all things.

It is mental or moral blindness, or the confounding of good and evil, eternal and transitory, pure and impure.

Also, some elements in the Yoga Sutras may date from as late as the 4th century AD, [4] but such changes may be due to divergent authorship, or due to later additions which are not atypical in the oral tradition. Most scholars refer to both works as "by Patanjali", without meaning that they are by the same author.

It was the most translated ancient Indian text in the medieval era, having been translated into about forty Indian languages and two non-Indian languages: Old Javanese and Arabic. It gained prominence again as a comeback classic in the 20th century. These issues in the word-meaning relation symbol would be elaborated in the Sanskrit linguistic tradition, in debates between the Mimamsa , Nyaya and Buddhist schools over the next fifteen centuries.

The noisy element dhvani, audible part can be long or short, but the sphoTa remains unaffected by individual speaker differences. Thus, a single letter or 'sound' varNa such as k, p or a is an abstraction, distinct from variants produced in actual enunciation.

It is mental or moral blindness, or the confounding of good and evil, eternal and transitory, pure and impure.

Egoism consists in identifying the ego, or soul, the power that sees, with the power of seeing; that is, in confounding the soul with the mind that is its tool, as ignorant persons confound the mind with the organs of sense, and imagine it is the eye that sees. For as the mind uses the eye, so the soul uses the mind. Desire and Aversion necessarily include all inordinate affections, and all forms of cowardice, whether moral or physical, the latter coming under the head of aversion to pain.

It is this tendency that produces reincarnation, and that must be conquered ultimately or the cycle of re-births would never cease.

It is from these five elements that spring the roots of our merits and demerits, or, in other words, that Karma, whose fructification in each succeeding life on earth is either pleasure or pain. But to the man of perfect spiritual cultivation, all earthly things are grievous since all the natural qualities are hindrances to the attainment of perfect concentration, or union with the Divine , and therefore in such a one, the desire for earthly life must gradually be lost.

From the fact that in our present form of life the soul is so closely wedded to the mind, and the mind to the body, her vision is impeded, and she is constantly misled. The past cannot be changed, the present cannot be shunned, but for the future we can prepare, by avoiding all acts likely to cause pain to ourselves or others, at the same time that we refrain from any fear or dread of what the morrow may bring forth.

The means of quitting the state of bondage to matter which is caused by ignorance of the true nature of the soul and its relations , is perfect discriminative knowledge.

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This is of seven kinds not named by Patanjali , and until it is attained in perfection, a partial illumination only will be the result of the practices conducive to concentration. These are eight in number, and comprise, like those mentioned in the First Book, physical, mental, and moral development, one of them alone, Forbearance, covering abstention from all the sins mentioned in the Decalogue. The Second Book concludes with a description of these eight practices, and their results.

The Third Book begins with an analysis of concentration in its higher intellectual form, as composed of Attention, Contemplation, and Meditation. Attention is fixing the mind upon a place, object or subject. Contemplation is the continuance of this attention. Meditation is contemplation directed to a material substance or object of sense.

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The Victorine Mystics of the 12th century divided Contemplation into six stages, two belonging to Imagination, whose objects are Sensibilia, or sensible things; two belonging to Reason, Intelligibilia or truths concerning what is invisible, but accessible to reason, and two to Intuition, Intellectibilia, or unseen truth above reason.

In fact, the resemblances are very numerous between the teachings of Richard of St. Victor and those of Patanjali.Quine and Straw-son: Me:gave water shortage, affordable housing, floods in monsoon and then gave solutions for each M4:What would you prefer as an administrator, rapid or incremental change?

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Share with friends:. If the body be impure or imperfect, the mirror of the mind is like a glass where the quicksilver is partly worn away, and the reflecting surface is impaired, or like one whose surface is dull and tarnished, or covered with dust.

This seems to be akin to the Gnosis of the Neo-Platonists. Meditation is contemplation directed to a material substance or object of sense.

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