Search results for: Brahman

Authors: Boran Akin Demir

Abstract:

Notions such as ‘I’, ‘self’, and ‘mind’ are typically used synonymously in Western dualist philosophy, in a way that distances itself from the material world. This has rendered it increasingly difficult for the dualist Western philosopher to truly understand the Vedantic claim that all is one, and ultimately that ‘I am Brahman’. In Advaita Vedanta, we are introduced to one of the most exhilarating theories of non-dualism through its Doctrine of Illusion. This paper approaches the issue through a comparative study between seemingly unrelated thinkers – namely, Jalaluddin Rumi, Lao Tzu, and Plato. The broadness of this research in such alternative schools of thought aims to show the underlying unity that successfully presents itself through time and space, thus upholding the philosophy of Advaita Vedanta from all corners of the world.

Keywords: Advaita Vedanta, Brahman, Lao Tzu, Plato, Rumi

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Authors: Wantanee Polviset, N. Prakobsaeng, N. Wetchakama, C. Yuangklang

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The aim of this study was to evaluate the effect of soybean oil, palm oil and sunflower oil supplementations in total mixed ration on voluntary feed intake, dry matter (DM) digestibility and blood metabolize in crossbred Thai native x American Brahman Cattle. Three Thai native x American Brahman cattle, one-year-old with liveweight of 116±22.59 kg, were randomly assigned according to a 3 x 3 latin square design. Each period of feeding lasted for 21 days to receive three dietary treatments were soybean oil, palm oil and sunflower oil supplementation at 5%. During the experimental periods, all cattle were fed a diet with total mixed ration containing roughage to concentrate ratio of 40:60 and rice straw was used as a roughage source. Based on the present study, the results revealed that voluntary feed intake (kgDM/head/day) and %BW DM intake were not affected (P>0.05), whereas percentage of dry matter digestibility was greater with the soybean oil supplementation (P<0.01). It was also found that blood glucose, blood urea nitrogen, cholesterol, triglyceride, high density lipoprotein and low density lipoprotein in plasma were similar among treatments. Based on this study, supplementing 5% soybean oil in total mixed ration (TMR) diets was suitable in beef cattle without any effect dry matter digestibility and blood metabolites.

Keywords: plant oils, feed intake, blood metabolize, crossbred Thai native x Brahman cattle

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Authors: Zeite Shumneiyang Koireng

Abstract:

Liberation is the act of liberating or the state of being liberated. Indian philosophy, in general, understands liberation as moksa, which etymological is derived from the Sanskrit root muc+ktin meaning to loose, set free, to let go, discharge, release, liberate, deliver, etc. According to Indian schools of thought, moksa is the highest value on realizing which nothing remains to be realized. It is the cessation of birth and death, all kinds of pain and at the same time, it is the realization of one’s own self. Sankara’s Advaita philosophy is based on the following propositions: Brahman is the only Reality; the world has apparent reality, and the soul is not different from Brahman. According to Sankara, Brahman is the basis on which the world form appears; it is the sustaining ground of all various modification. It is the highest self and the self of all reveals himself by dividing himself [ as it was in the form of various objects] in multiple ways. The whole world is the manifestation of the Supreme Being. Brahman modifying itself into the Atman or internal self of all things is the world. Since Brahman is the Upadhana karana of the world, the sruti speaks of the world as the modification of Brahman into the Atman of the effect. Contemplation as the fulfillment of man finds a radical foundation in Aquinas teaching concerning the natural end or as he also referred to it, natural desire. The third book of the Summa Contra Gentiles begins the study of happiness with a consideration of natural desire. According to him, all creatures, even those devoid of understanding are ordered to God as an ultimate end. Intrinsically, a part of every nature is a tendency or inclination, originating in the natural form and tendency toward the end for which the possessor of nature exists. It is the study of the nature and finality of inclination that Aquinas establishes through an argument of induction man’s Contemplation of God as the fulfillment of his nature. The present paper is attempted to critically approach two important, seminal and originated thought, representing Indian and Western traditions which mark on the thinking of their respective times. Both these thoughts- Advaitic concept of Liberation in the Indian tradition and the concept of Contemplation in Thomas Aquinas’ Summa Contra Gentiles’- confront directly the question of the ultimate meaning of human existence. According to Sankara, it is knowledge and knowledge alone which is the means of moksa and the highest knowledge is moksa itself. Liberation in Sankara Vedanta is attained as a process of purification of self, which gradually and increasingly turns into purer and purer intentional construction. Man’s inner natural tendency for Aquinas is towards knowledge. The human subject is driven to know more and more about reality and in particular about the highest reality. Contemplation of this highest reality is fulfillment in the philosophy of Aquinas. Rather, Contemplation is the perfect activity in man’s present state of existence.

Keywords: liberation, Brahman, contemplation, fulfillment

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Authors: Peter James C. Icalia, Agapita J. Salces, Loida Valenzuela, Kangseok Seo, Geronima Ludan

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This study evaluated polymorphism of 11 microsatellite markers in four local genetic groups of cattle. Batanes cattle which has never been studied using microsatellites is evaluated for its genetic distance from the Ilocos cattle while Brahman and Holstein-Sahiwal are also included as there were insemination programs by the government using these two breeds. PCR products that were genotyped for each marker were analyzed using POPGENEv32. Results showed that 55% (Fst=0.5501) of the genetic variation is due to the differences between populations while the remaining 45% is due to individual variation. The Fst value also indicates that there were very great differences from population to population using the range proposed by Sewall and Wright. The constructed phylogenetic tree based on Nei’s genetic distance using the modified neighboor joining procedure of PHYLIPv3.5 showed the admixture of Brahman and Holstein-Sahiwal having them grouped in the same clade. Batanes and Ilocos cattle were grouped in a different cluster showing that they have descended from a single parental population. This would presumably address the claim that Batanes and Ilocos cattle are genetically distant from other groups and still exist despite the artificial insemination program of the government using Brahman and other imported breeds. The knowledge about the genetic structure of this population supports the development of conservation programs for the smallholder farmers.

Keywords: microsatellites, cattle, Philippines, populations, genetic structure

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Authors: S. H. Nguyen, L. Li, R. S. Hegarty

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Two experiments were conducted assessing the effects of presence or absence of rumen protozoa and dietary nitrate addition on rumen fermentation characteristics and methane production in Brahman heifers. The first experiment assessed changes in rumen fermentation pattern and in-vitro methane production post-refaunation and the second experiment investigated whether addition of nitrate to the incubation would give rise to methane mitigation additional to that contributed by defaunation. Ten Brahman heifers were progressively adapted to a diet containing coconut oil distillate 4.5% (COD) for 18 d and then all heifers were defaunated using sodium 1-(2-sulfonatooxyethoxy) dodecane (Empicol). After 15 d, the heifers were given a second dose of Empicol. Fifteen days after the second dosing, all heifers were allocated to defaunated or refaunated groups by stratified randomisation. On d 48, an oral dose of rumen fluid collected from unrelated faunated cattle was used to inoculate 5 heifers and form a refaunated group so that the effects of re-establishment of protozoa on fermentation characteristics could be investigated. Samples of rumen fluid collected from each animal using oesophageal intubation before feeding on d 48, 55, 62 and 69 were incubated for 23h in-vitro (experiment 1). On day 82, 2% of NO3 (as NaNO3) was included in in-vitro incubations (experiment 2) to test for additivity of NO3 and absence of protozoa effects on fermentation and methane production. It was concluded that increasing protozoal numbers were associated with increased methane production, with methane production rate significantly higher from refaunated heifers than from defaunated heifers 7, 14 and 21 d after refaunation. Concentration and proportions of major VFA, however, were not affected by protozoal treatments. There is scope for further reducing methane output through combining defaunation and dietary nitrate as the addition of nitrate in the defaunated heifers resulted in 86% reduction in methane production in-vitro.

Keywords: defaunation, nitrate, fermentation, methane production

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Authors: Shubham Arora

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This paper illustrates a relationship between the Dvaitādvaita (dualistic non-dualistic) doctrine of Nimbārka school of Vedānta and philosophy of Indian classical dance, through the Rasa theory. There would be a separate focus on the philosophies of both the disciplines and then analyzing Rasa theory as a connexion between them. The paper presents ideas regarding the similarity between the Brahman and the dancer, manifestation of enacting character and the Jīva (soul), the existence of the phenomenal world and the imaginary world classification of rasa on the basis of three modes of nature, and the feelings and expressions depicting the Dvaita and Advaita. The reason behind choosing such a topic is an intention to explore the relativity of the Vedantic philosophy of this school in real manner. It is really important to study the practical implications and relevance of the doctrine with other disciplines for perceiving it cogently. In our daily lives, we use various forms of facial expressions and bodily gestures in order to communicate, along with the oral and written means of communication. What if, when gestures and expressions mingle with the music beats, in order to present an idea? Indian Classical dance is highly rich in expressing the emotions using extraordinary expressions, unconventional bodily gestures and mesmerizing music beats. Ancient scriptures like Nāṭyaśāstra of Bharata Muni and Abhinava Bhārati by Abhinavaguptā recount aesthetics in a well-defined and structured way of acting and dancing and also reveal the grammar of rasa theory. Indian Classical dance is not only for entertainment but it is deeply in contact with divinity. During the period of Bhakti movement in India, this art form was used as a means to narrate the vignettes from epics like Rāmāyana and Mahābhārata and Purānas. Even in present era, this art has a deep rooted philosophy within.

Keywords: Advaita, Brahman, Dvaita, Jiva, Nimbarka, Rasa, Vedanta

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Authors: Arpita Paul

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Wang Yang-ming introduced a revolutionary dimension to Japanese thought through his philosophy on intuitive moral consciousness. Post-Meiji Restoration,Emerson struck a chord with the Japanese due to the striking similarities his theories on transcendentalism had with doctrines of Wang Yang-ming'sschool of thought (Yōmeigaku), as pointed out by HomeiIwano (1873-1920). Wang's philosophy, chiefly anchored in the idea of the fundamental unity of thought and action, resembles the non-dualistic aspect of Brahman, a subject of Emerson's deep interest. Kitamura Tōkoku's (1868-1894) ardent reading of Emerson corroborated what he had learned in Wang Yang-ming's philosophy. This essay shall begin with a discussion on Emerson's discoveries of Vedanta that later, on a parallel ground with Yōmeigaku, significantly influenced Tōkoku. This essay will then demonstrate how Tōkokutransforms these philosophies to portray the advent of modern consciousness in Japan in his magnum opus"Naibuseimeiron." In his attempt to undo the blindfold of past feudalism,Tōkoku repeatedly championed the mental process of a self-reliant individual in his essays which showcase the metamorphosis of Japanese individualism in the final decades of the Meiji Period. In seeking to express Japan's budding intellectual enterprise,Tōkoku asserts securing one's vantage point in the world through an awakened consciousness. In his desire to articulate this, Tōkoku becomes, as argued in this paper's penultimate and final sections, a fascinating merging point of the philosophical doctrines of Vedanta, Yōmeigaku, and Emerson, a rare depiction in the existing scholarship.

Keywords: meiji intellengtsia, yomeigaku, vedanta, modern consciousness

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Authors: Lima Antony

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In G. M. Hopkins’s poetics and aesthetics there is scope for a comparative study with Indian discourses on aesthetics, an area not adequately explored so far. This exploration will enrich the field of comparative study of diverse cultural expressions and their areas of similarity. A comparative study of aesthetic and religious experiences in diverse cultures will open up avenues for the discovery of similarities in self-experiences and their transcendence. Such explorations will reveal similar patterns in aesthetic and religious experiences. The present paper intends to prove this in the theories of Hopkins and Indian aesthetics. From the time of the Vedas Indian sages have believed that aesthetic enjoyment could develop into a spiritual realm. From the Natyasastra of Bharata, Indian aesthetics develops and reaches its culmination in later centuries into a consciousness of union with the mystery of the Ultimate Being, especially in Dhvanaāloka of Anandavardhana and Locana of Abhinavagupta. Dhvanyaloka elaborates the original ideas of rasa (mood or flavor) and dhvani (power of suggestion) in Indian literary theory and aesthetics. Hopkins was successful, like the ancient Indian alankarikas, in creating aesthetically superb patterns at various levels of sound and sense for which he coined the term ‘inscape’. So Hopkins’s aesthetic theory becomes suitable for transcultural comparative study with Indian aesthetics especially the dhvani theories of Anandavardhana and Abhinavagupta. Hopkins’s innovative approach to poetics and his selection of themes are quite suitable for analysis in the light of Indian literary theories. Indian philosophy views the ultimate reality called Brahman, as the 'soul,' or inner essence, of all reality. We see in Hopkins also a search for the essence of things and the chiming of their individuality with the Ultimate Being in multidimensional patterns of sound, sense and ecstatic experience. This search culminates in the realization of a synthesis of the individual self with the Ultimate Being. This is achieved through an act of surrender of the individuality of the self before the Supreme Being. Attempts to reconcile the immanent and transcendent aspects of the Ultimate Being can be traced in the Indian as well as Hopkins’s aesthetics which can contribute to greater understanding and harmony between cultures.

Keywords: Dhvani, Indian aesthetics, transcultural studies, Rasa

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Authors: Pansak Vandee

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The research aims to study the background and format of Tableau Vivant suite song and the singing style of Kru Luen SunTharawatin. The data is gained by content analysis and the in-depth interview from experts on Tableau Vivant suite song, as well as an analysis on singing style of Kru Luen SunTharawatin. The research results are as follows: (1) The Tableau Vivant suite song first appeared in the reign of King Rama V, composing by Prince Naris, for paralleling with the still picture presentation offered to Crown Prince Maha Vajirunahit, which was adapted from the French performance Tableau Vivant. The performance is assigned to perform by the Crown Prince’s younger brother and other young royal siblings. The 8 suite songs were played by archeological Thai orchestra (Piphat duek dam ban) and were restored once again in the reign of King Rama VII for the pleasure of the king, being sung by the Royal Entertainment Department Officers. (2) The format of Tableau Vivant suite song is a short series song, composing a double strand of 4 to 6 songs with 6 suite songs in 8 suites, in the form of a combination of suite lyric – Unnarut (the play narrated by King Rama I) and Phra Pen Chao (the homage to Brahman gods in Na Phat song); and suite song – Khom Dam Din with Khmer tone; the Three Kingdoms with Chinese tone; Rajadhirat with Burmese and Mon tone; Nitra Chakrit (the Arabian Night) with Arabian tone; Cinderella with Western tone; Phra Lor in Laotian tone. (3) The Tableau Vivant suite singing style of Kru Luen SunTharawatin is based on Phra-ya Sanor Duriyang (Cham SunTharawatin) style, which was newly created for Kru Luen, his daughter. The five suite songs Khom Dam Din, the Three Kingdoms, Rajadhirat, Nitra Chakrit (the Arabian Night), Cinderella, Phra Lor have their distinguish tones according to their language accents. The songs were recorded in the album of the Royal Institute of Thailand in 1931; but, unfortunately, the entire album was completely destroyed during the World War II in Germany.

Keywords: Krue Luen Sun Tharawatin, tableau vivant, singing style, suite song

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