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The present volume consists of a classical interpretation of important Indian philosophical concepts based on the original sources of each system thereof. Two hundred technical terms have been selected from significant schools/branches of Indian philosophy such as Veda, Mimamsa, Upanishads, Vedanta, Yoga, Samkhya, Vaisheshika, Nyaya, Jaina and Buddhism.
This encyclopaedic dictionary is one of its own kind in the sense that it is for the first time that a selection of original Indian philosophical concepts is done and the concepts are then explained by eminent scholars as per the Sanskrit texts of each school. There is no doubt that the dictionary will be useful for one and all: the inquisitive readers, researchers as well as the scholars of Indian Philosophy.
The present volume consists of a classical interpretation of important Indian philosophical concepts based on the original sources of each system thereof. Two hundred technical terms have been selected from significant schools/branches of Indian philosophy such as Veda, Mimamsa, Upanishads, Vedanta, Yoga, Samkhya, Vaisheshika, Nyaya, Jaina and Buddhism.
This encyclopaedic dictionary is one of its own kind in the sense that it is for the first time that a selection of original Indian philosophical concepts is done and the concepts are then explained by eminent scholars as per the Sanskrit texts of each school. There is no doubt that the dictionary will be useful for one and all: the inquisitive readers, researchers as well as the scholars of Indian Philosophy.
This book talks about the vision of our cultural thought-leaders like Ananda Coomaraswamy, Sri Aurobindo, Swami Vivekananda, Sister Nivedita, John Woodroffe, Syamaprasad Mookerjee and K.M. Munshi in making India a culturally strong nation. They remind us of our unique past and time-tested virtues and values, and the criticality of sustaining them while being modern in many ways
Barring the political agenda, the vital forces associated with India’s nationalist movement were moral, literary and artistic. Many cultural protagonists were vocal in saying that the regeneration of our society could happen through the revival of our arts and culture, not by politics and economics alone. This impulse was quite visible in cultural thought-leaders like Ananda Coomaraswamy, Sri Aurobindo, Swami Vivekananda, Sister Nivedita, John Woodroffe, Syamaprasad Mookerjee, K.M. Munshi and Jawaharlal Nehru. Rabindranath Tagore made a strong case for developing a complete and moving orb of Indian culture.
This book delves deep into the vision of these thought-leaders in making India a culturally strong nation, and warns us in different ways against becoming insularly modern. These personalities remind us of our unique past and time-tested virtues and values, and the criticality of sustaining them while being modern in many ways. They exult in our past and call upon us to be the torch-bearers of this legacy.
This volume, while doing an in-depth study of these Indian cultural activists, laments on the lackadaisical attitude of the leaders of Independent India in maintaining and promoting our art forms and long-revered culture. A renewed effort in rejuvenating our culture is the need of the hour, especially when its moorings seem to be loosening and its symbols diluting. It is an irony to call for the recognition of Indian culture in India!
This book talks about the vision of our cultural thought-leaders like Ananda Coomaraswamy, Sri Aurobindo, Swami Vivekananda, Sister Nivedita, John Woodroffe, Syamaprasad Mookerjee and K.M. Munshi in making India a culturally strong nation. They remind us of our unique past and time-tested virtues and values, and the criticality of sustaining them while being modern in many ways
Barring the political agenda, the vital forces associated with India’s nationalist movement were moral, literary and artistic. Many cultural protagonists were vocal in saying that the regeneration of our society could happen through the revival of our arts and culture, not by politics and economics alone. This impulse was quite visible in cultural thought-leaders like Ananda Coomaraswamy, Sri Aurobindo, Swami Vivekananda, Sister Nivedita, John Woodroffe, Syamaprasad Mookerjee, K.M. Munshi and Jawaharlal Nehru. Rabindranath Tagore made a strong case for developing a complete and moving orb of Indian culture.
This book delves deep into the vision of these thought-leaders in making India a culturally strong nation, and warns us in different ways against becoming insularly modern. These personalities remind us of our unique past and time-tested virtues and values, and the criticality of sustaining them while being modern in many ways. They exult in our past and call upon us to be the torch-bearers of this legacy.
This volume, while doing an in-depth study of these Indian cultural activists, laments on the lackadaisical attitude of the leaders of Independent India in maintaining and promoting our art forms and long-revered culture. A renewed effort in rejuvenating our culture is the need of the hour, especially when its moorings seem to be loosening and its symbols diluting. It is an irony to call for the recognition of Indian culture in India!
Indian academic self-understanding of the day is highly influenced and mediated by the Western culture and its understanding of Indian civilization. The political agenda of the colonizer has overshadowed the legitimacy of Indias history and culture. This development poses numerous doubts about its authenticity and credibility. This volume addresses this and many a related issue.
The present Indian academic self-understanding of its history and culture is largely Western in origin. This Western intellectual enterprise, however, went hand in hand with a Western political enterprise, i.e. the colonization of India. This raises the question: To what extent, if any, did the two developments influence each other? It also raises another question: To what extent did Wests cultural presuppositions influence its understanding of Indian civilization?
The central epistemological issue which these questions raise is the following: What significance does the fact that the self-understanding of a culture is mediated by that of another culture, over which it was culturally and politically dominant, possess for the votaries of the culture whose self-understanding has thus been mediated in this fashion?
This question is not merely of historical but also of contemporary interest, for in an increasingly globalizing world, in which power is unevenly distributed at various levels, the self-understanding of all cultures is likely to be influenced by how they are being presented by other cultures. Furthermore, in such a world, shifting political alliances may generate new intellectual configurations, whose legitimacy may require constant examination. The essays in this book address these and similar issues.
This book discusses the manner in which Wittgenstein and Husserl pursued the concept of descriptive philosophy in their own philosophical set-up. It analyses the hazards arising in the way of faithful description and with the idea of faithful description itself.
Husserl and Wittgenstein broke off from the traditional attitude towards philosophy; they presented no ideologies, systems or theories but aspired to describe what one sees. In the present book, Dr. Krishna Jain discusses the manner in which they pursued the concept of descriptive philosophy in their own philosophical set up and also analyses the hazards which inevitably arise in the way of faithful description and with the idea of faithful description itself.
Deviant Sex and Buddhism discusses deviant sexual practices recorded in Pali Sutta and Vinaya texts categorizing into normal, pathological and sociological. In Buddhist spirituality and philosophy, like in other religions, sex within the institution of marriage is admissible, while all other forms of sexual practices are immoral and denounced. A sexual act violating the norms of chastity and celibacy within the Buddhist community comes to be identified as a deviant sexual act.
At the backdrop this positioning, this volume engages one in a deep study of what were sensuality and sexuality in early Buddhism, Buddhist attitude to human body, and the definition of celibacy, chastity and normal deviant sexual behaviour along with the nuances of the other two forms of deviant sexual behaviour, i.e. pathological and sociological. Going by the Buddhist philosophy, any deviant sexual behaviour is connected with the issue of human suffering. Twofold sexual conformity – complete sexual abstinence and sex only with one’s own spouse – is emphasized while decrying all non-conforming sexual practices and deciding on a range for sexual acts including homosexual relationship.
This scholarly work should invigorate the interests of many researchers and academicians to take up further studies and researches on the topic, which has not yet been exposed to the literary world at length.
Studying European theories of the sublime particularly against contemporary critical uses of the term, the study maintains that the Brahman is one of the most fully developed sublimes. It analyses the relationship of a devotee, with his God when the latter is incapable of representation.
The last two decades of the twentieth century have been marked by an immense revival of interest in the sublime, yet past studies have used Western texts as their archives. This book dramatically shifts the focus by examining a major instance of an Indian sublime: the Brahman. Mishra examines European theories of the sublime, reads them off against contemporary critical uses of the term (notably by Lyotard and Paul de Man) and proposes that the Hindu Brahman constitutes an instance of one of the most fully developed of all comprehensive theory of both the Indian sublime and Indian devotional verse. The book offers a highly original interpretation of one fundamental problem in Indian cultural history: how does a devotee establish a relationship with God (Brahman) when God is ultimately incapable of representation? Mishra brilliantly exposes this problem by introducing the theme of the sublime and shows how the problem has been confronted across a range of central Hindu texts covering a large panorama of historical time and several Indic languages.
This book is an anthology of seventeen cerebral articles from well-known Buddhist scholars associated with major universities across the globe deliberating many a topic associated with Buddhist religion and its philosophies as part of our constant striving to understand the fundamental nature of what the Buddha wanted us to realize.
There have been serious attempts to understand the Buddha and his teachings since the inception of Buddhism some 2,600 years ago. All through the history of Buddhism, scholars were constantly striving to understand the fundamental nature of what the Buddha wanted us to realize. This book is an anthology of seventeen cerebral articles from well-known Buddhist scholars associated with major universities across the globe. In four parts – Meditation; Personality and Position; Dharmakirti and Persons; and Principles, History and Grammar – it highlights some pertinent topics associated with Buddhism and its legacy.
Part I discusses the diverse dimensions of meditation, dedicating itself to the kiriya (action) aspects of Buddhism. Part II is an attempt to delineate and study the major branches of Buddhism. Part III deliberates on the contributions of Dharmakirti and Rahula Sankrtyayana to the Buddhist philosophy along with the concept manusa-panatipata and how the revelation of reality of human experience by analysis helps a person to achieve wisdom in the light of Majjhima Nikaya Anathapindikovadasutta. Part IV has papers on different philosophical and applied concepts of Buddhism.
This volume thus should benefit one in understanding many an aspect of Buddhism vis-à-vis its enormous corpus of literature and teachings. It should highly benefit the students of Buddhism and for those who are keen to fathom deep into the myriad topics of Buddhist philosophy and teachings.
This book presents an in-depth study of the concept of dharma and acknowledges that Indian reality encompasses the elements of religion and dharma. It explores an alternative understanding of Indian civilization, independent of Western presuppositions as well as some contemporary issues relating to women and the dilemmas faced by the Indian diaspora.
Each stable culture and major civilization of the world consists of a distinct material base and a distinct ideational structure and has an inherent mechanism of striking its own equilibrium between the two. In the Indian tradition dharma is the balancing force. Religion and ideology are literally treated as synonymous with the Sanskrit word dharma. But dharma differs from religion in not being exclusive, and from ideology in possessing a transcendental dimension. The papers in this volume acknowledge that neither the word religion nor dharma can be discarded while looking at the Indian reality. They address themselves to the question: To what extent does the continued use of the concept of religion in the Indian context reflect reality, and to what extent does it distort or misrepresent its dhàrmic reality? Given India’s historical and the present existential situation these papers explore the question: Is an alterative understanding of Indian civilization possible, independent of Western presuppositions? The articles in the book present an in-depth study of the concept of dharma and its relation to the other purusharthas artha, kama and moksha, as well as with society, science, religion, Ayurveda and secularism. Relying mainly on the Vedas, epics, Manusmriti and the writings of Plato, Vivekananda, Gandhi et al., these papers explore some contemporary issues relating to women (stri-dharma) and the dilemmas faced by the Indian diaspora, especially in the UK and the US. These discussions have an appeal for a general reader as well as for scholars of Philosophy, Religion, Women’s Studies, Modern India and Sociology.
This book presents a proper meaning of the Ramcharitmanas chaupai, Dhola gamvara sudra pasu nari , ye sab tadana ke adhikari using the actual meaning of the word, tadana, in Avadhi language, and by delving into the deep philosophical references of the Pancabhutas, ether, air, fire, water, and earth of the Samkhya and Vaishesika darshanas, as intended by Goswami Tulsidas.
This book presents a proper meaning of the Ramcharitmanas chaupai, Dhola gamvara sudra pasu nari , ye sab tadana ke adhikari using the actual meaning of the word, tadana, in Avadhi language, and by delving into the deep philosophical references of the Pancabhutas, ether, air, fire, water, and earth of the Samkhya and Vaishesika darshanas, as intended by Goswami Tulsidas.
This volume explores the various complex conceptual dimensions of sound: ranging from its mystical and traditionally meta-physical to its present-day developments, from its perceptions in indigenous musical theory to its futuristic applications.
Dhvani (Sound/Nada) is a profound experience that envelopes us from birth to death. Yet it is not easily fathomed. Its description by an accoustic engineer is very different from that of a musician, a linguist, a city planner, or a neurologist. The IGNCA (Indira Gandhi National Centre for the Arts), New Delhi, organized a 2-day International Seminar: 24-25 October 1994, not only to understand the experiential, cross-cultural perceptions of sound, or not just to discourse about its definitional subtleties as are encountered in the ancient texts of the East and the West; but also to bring together its perceptions in tradition, modern accoustics, and even in the ongoing environmental studies. In todays living conditions, the Dhvani-theme is specially crucial for sound has become a major pollutant both in terms of resonances and accoustics. Assembled in this volume are the presentations of the IGNCA seminar, exploring the various complex conceptual dimensions of sound: ranging from its mystical and traditionally metaphysical to its present-day developments, from its perceptions in indigenous musical theory to its futuristic applications. With focus around five thematic areas of the seminar: (a) Sound as the Source of Creation and Sources of Sound, (b) Sound and the Senses, (c) Sound and Space, (d) Sound and Time, and (e) Symbols of Sound and Sonic Designs, the authors open up the possibilities of interaction among different disciplines involved in the study of dhvani-phenomenon.
The book is an in-depth study of dhavni, the well established Indian critical system and the Western structural poetics. It also examines the independent universalisation and necessity to explicate words, letters and syllables for the sake of meaning formation.
Dhvani and structuralist poetics emerge as the two primary theoretical frameworks in which the reality of inquisition and propagation of comprehensibility and creativity of the artistry could be well-conceived, exposed and implied. In each of the two systems, the maturity of conception and universality of expression of the content, context and the medium are quite remarkable.
The book is an in-depth study of dhvani, that is, the Indian critical system developed around the eighth century ce, and structuralist poetics the Western critical premise, commencing with Ferdinand de Saussure’s Course in General Linguistics that substantiate an adequate methodology to understand the formation of categories, contents, constructs and mediums as a necessary corollary to an analytical procedure that would bring about transformation. It examines the independent universalisation of sabda, pada, varna, vakya, bhava, vibhava, anubhava, sthayibhava, sancaribhava, alambana and uddipana for the sake of an absolute artistic formation, especially as propounded by Anadavardhana, the progenitor of dhvani system. It then delves deep into the structuralist poetics, following Saussure, Barthes, Jakobson and others, that focuses on the need and necessity to explicate words, letters, syllables and even otherwise an experience so as to create a valid notation, out of each of these, for the sake of totality in the meaning formation.
The study has immense significance owing to the fact that it promotes proper understanding and enjoyment of literature. Moreover, the fact is that Indian and the Western scholarships have not paid much attention to the subject discussed herein. The volume, therefore, will be of an immense interest to scholars and students of poetics and literature in general.
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