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This inspirational guide to an open, critical exchange between India and the West is framed as a tribute to Dr. Bettina Baumer, an eminent scholar of Indology. Comprising 32 essays, segregated into three sections Indian philosophy and spirituality, Indian Arts and Aesthetics, and Interreligious and Intercultural Dialogue.
The present volume is a tribute to Dr. Bettina Baumer, an eminent scholar of Indology and Religious Studies in general and of Kashmir Shaivism in particular, and one of the important exponents of interreligious dialogue. It contains 32 essays which are divided into three sections, representing the main fields of study of Bettina Baumer. Section I – Indian Philosophy and Spirituality is focussed on the non-dualistic Tantric Shaivism of Kashmir. The range of topics reach from an analysis of the term Vishranti/ repose (A. Chakrabarti, Hawaii), the first English translation of the Tantric hymn Bahurupa-garbhastotra (H.N. Chakravarty, Varanasi) to the Parvan rites described in Chapter 28 of Abhinavaguptas Tantraloka (A. Padoux, Paris) and a commentary on the opening verses of Abhinavaguptas Tantrasara (A. Sanderson, Oxford). This focus is complemented by other important contributions, for example on Gandhis Ethical Thought (J. Prabhu, Los Angeles) and an analysis of the interactions between Vedanta and Tantra, as shown in the Lalitatrishatibhashya (A. Wilke, Munster). Section II – Indian Arts and Aesthetics contains nine significant articles from outstanding scholars: Kapila Vatsyayan (on the representation of Mount Kailasa in myth, temple architecture and classical literature), Devangana Desai (on the relevance of textual sources in the study of temple art), R.N. Misra (the history of Shaiva-Siddhanta in Central India), R. Nagaswamy (Guhavasi and Devaraja in Cambodia) and others, along with illustrations. The last section on Interreligious and Intercultural Dialogue wants to stimulate the dialogue between the Indian and Western history of thought especially with two articles: an examination of the concept of the Self and its knowledge in the Western mystical tradition, compared with the concept of self-knowledge in the Upanishads (A.M. Haas, Zurich); and a study of Nothingness as a key term in Johannes Tauler. This part also contains reflections on an overcoming of the social, economic and political crisis of our contemporary world: e.g. on the cross-cultural dimension of an ethics of justice (M. von Bruck, Munich) and on the interculturation of religious life (F. X. DSa, Pune/Wurzburg). This section ends with the key article by R. Panikkar on essential questions in the dialogue between Hinduism and Christianity, presented through the metaphor of The Drop of Water. The volume will be useful not only to scholars of Indology, Indian Philosophy, Indian Arts, and Religion, but also to anybody interested in an open, critical exchange between India and the West or in search of ways out of the fundamental crisis of our time.
Phiolosophical thoughts of modern Indian thinkers are quite comprehensive. While they are conversant with the Vedas, Upanisads and the Quran, they are also quite known to the Western thoughts. Philosophical thoughts of Raja Rammohun Roy, Tagore, Vivekananda, Mahatma Gandhi, Sri Aurobindo, Iqbal, K.C. Bhattacharya, S. Radhakrishnan, M.N. Roy, Ambedkar, Jawaharlal Nehru, J. Krishnamurty and Loknayak Jayaprakash Narain are streamlined and discussed.
This is the age of enlightenment. The contemporary Indian thinkers accept and practise the old values, traditions, and have paved the way for a new thought process in philosophy. And this philosophy is the product of an age of India’s struggle against long and suppressive foreign rule, hampering the growth of our thought system. However, one could see a new synergy in post- independent India a philosophical renaissance. In such a background, these thinkers propose positive, synthetic and integral world-views.
The thoughts of contemporary thinkers are quite comprehensive and exhaustive because they are well aware of the Vedas, Upanishads and the Quran. On the other hand, modern Indian philosophers have reconciled between the Western and Eastern, and the ancient and modern thoughts. This volume streamlines the thoughts of Rammohun Roy, Rabindra Nath Tagore, Vivekananda, Mahatma Gandhi, Sri Aurobindo, Iqbal, K.C. Bhattacharya, Sarvepalli Radhakrishnan, M.N. Roy, Bhim Rao Ambedkar, Pandit Jawaharlal Nehru, and J. Krishnamurty.
It makes this book a good reading for the teachers and students of modern Indian philosophy, detailing the philosophical perspectives of popular modern Indian philosophers.
Phiolosophical thoughts of modern Indian thinkers are quite comprehensive. While they are conversant with the Vedas, Upanisads and the Quran, they are also quite known to the Western thoughts. Philosophical thoughts of Raja Rammohun Roy, Tagore, Vivekananda, Mahatma Gandhi, Sri Aurobindo, Iqbal, K.C. Bhattacharya, S. Radhakrishnan, M.N. Roy, Ambedkar, Jawaharlal Nehru, J. Krishnamurty and Loknayak Jayaprakash Narain are streamlined and discussed.
This is the age of enlightenment. The contemporary Indian thinkers accept and practise the old values, traditions, and have paved the way for a new thought process in philosophy. And this philosophy is the product of an age of India’s struggle against long and suppressive foreign rule, hampering the growth of our thought system. However, one could see a new synergy in post- independent India a philosophical renaissance. In such a background, these thinkers propose positive, synthetic and integral world-views.
The thoughts of contemporary thinkers are quite comprehensive and exhaustive because they are well aware of the Vedas, Upanishads and the Quran. On the other hand, modern Indian philosophers have reconciled between the Western and Eastern, and the ancient and modern thoughts. This volume streamlines the thoughts of Rammohun Roy, Rabindra Nath Tagore, Vivekananda, Mahatma Gandhi, Sri Aurobindo, Iqbal, K.C. Bhattacharya, Sarvepalli Radhakrishnan, M.N. Roy, Bhim Rao Ambedkar, Pandit Jawaharlal Nehru, and J. Krishnamurty.
It makes this book a good reading for the teachers and students of modern Indian philosophy, detailing the philosophical perspectives of popular modern Indian philosophers.
The book presents a comprehensive idea of the Samkhya-Yoga epistemology by examining in detail specific representative works including the Samkhyakarika of Isvarakrishna, Yogasutra of Patanjali, and Yuktidipika, Matharavritti and other schools of Indian philosophy. It discusses important tenets of each system, their reference in the Upanisads, the definition of epistemology and its relation with ontology and logic.
The book presents a comprehensive idea of the Samkhya-Yoga epistemology by examining in detail specific representative works including the Samkhyakarika of Ishvarakrishna, Yogasutra of Patanjali, and Yuktidipika, Matharavritti and other schools of Indian philosophy. Beginning with some fundamentals like origin of the words samkhya and yoga, it discusses important tenets of each system, their reference in the Upanishads, the definition of epistemology and its relation with ontology and logic. It delves into the two kinds of knowledge, direct (prama) and indirect (pramana) as understood by the Samkhya-Yoga system and examines these concepts from the viewpoints of other philosophical schools as well. It defines perception (pratyaksha pramana) and inference (anumana) and critically assesses the understanding of these in different philosophical systems focussing on the Samkhya-Yoga interpretation. It also deals with the components of perception and inference along with the types and fallacies associated with them. Verbal testimony or shabda is again treated in a detailed manner. The work examines aspects like the nature of word and logical structure of a sentence as well. The book will be useful for students and scholars of Indian philosophy who are keen to grasp the fundamentals of the Indian philosophical systems even while gaining in-depth understanding of each school of ancient Indian philosophy particularly their interpretation of concepts of knowledge.
This book tries to look at samnyasins and the samnyasashrama in their long existence from the times of Shankara to the present day and also throws light on how scholars, common people, as well as the samnyasins themselves view their roles, both as individual personalities and as persons living in an institution relating to society as a whole.
The present book, Samnyasins in the Hindu Tradition: Changing Perspectives, covers a wide territory, trying to look at the samnyasins and the samnyasashrama in their long existence from the times of Shankara to the present day. This book traverses a slightly different trajectory from the usual book on samnyasins as it attempts an overview of the samnyasin and the institution over a long period from Vedic to post-Independence times and speculates on the future of the institution as well. Samnyasins and scholars not only from India, but from countries as diverse as Canada, South Africa, UK and USA also figure in this collection. The samnyasashramas covered also range from the traditional Advaita, Vishishthadvaita and Dvaita to include many more later ashrams such as the Vira Shaiva (Lingayat), Dharmapuram Adheenam, Arya Samaj, Shivananda Ashram, Ramakrishna Mission, Swami Narayan and many others. Another departure from other books on the subject is that it also compares institutions like the Ramakrishna Mission for instance, as they function in India and in foreign countries where they have established ashrams. In the midst of varied opinions regarding the samnyasin and the samnyasashrama this book will throw light on how scholars, common people, as well as the samnyasins themselves view their roles, both as individual personalities and as persons living in an institution relating to society as a whole.
A unifying vision between Samsara and Nirvana has been presented in this study by placing human beings at the centre of the universe. It draws the inferences under discussion from the different systems of Indian philosophy and the philosophy of the West.
A unifying vision between Samsara and Nirvana has been presented in this study by placing human beings at the centre of the universe. Once this is accepted, the role of God turns to be nothing. This fact is not acceptable to most of the schools of Indian philosophy because of their strong faith in Brahman (God) as the creator of the universe. In that, this study raises the fundamental question. Why Brahman, being the creator, sustainer and dissolver of the universe, has taken such a long time of more than three billion years after the solar system to provide the conditions for the evolution of human life? Since the first cause of universe is the most difficult question, it is suggested to see the creator on the creation itself.
An inference has been drawn that the action (karma) of human beings cannot be treated as ignorance, once it is accepted that human beings are at the centre of the universe. We human beings have nothing else except the freedom of action (karma). In fact, karma itself is freedom.
This volume, in a way, an offshoot of the authors earlier work, Science of Consciousness draws the inferences based on the different systems of Indian philosophy and the philosophy of the West.
This volume is a Birth Centenary tribute to Swami Lakshman Joo Raina (1907-1991), a great saint and scholar of Kashmir, who revived the tradition of Kashmir Shaivism. The articles by scholars, disciples and devotees reflect on his life and work, and on his spiritual influence.
Swami Lakshman Joo Raina, also called Lakshman Brahmacarin and Ishvara Svarupa (1907Ý1991) was one of the greatest saints of 20th century India, who was at the same time an extraordinary scholar who relived and revived the almost forgotten tradition of Kashmir Shaivism. His high spiritual state was matched by his profound knowledge of the Shaiva scriptures and of the great thinkers and commentators of the tradition Þ Abhinavagupta, Kshemaraja and others. Swami Lakshman Joo lived a secluded life in his ashram in Kashmir, but he taught the texts of Kashmir Shaivism to Pandits and scholars from different countries, besides giving spiritual guidance to a number of seekers and disciples. On the occasion of his Birth Centenary, a volume in his memory is being brought out containing articles by scholar-disciples, devotees and relatives which throw light on the extraordinary life of this saint and on his contribution to reviving and continuing the tradition of Kashmir Shaivism. Articles on his life by his close disciple Prabha Devi and his scholar-disciples Jaideva Singh and Jankinath Kaul `Kamal’, an exhaustive article on his place in the Kashmirian Shaiva tradition by Professor Alexis Sanderson of Oxford, to mention only a few, provide an insight into his saintly personality and his great qualities as a teacher. Even scholars and seekers who have never met him and have been deeply influenced by his spiritual presence have contributed an account of their experience. The volume is richly illustrated by historical photographs which provide a visual testimony of the life of Swami Lakshman Joo. A list of his published works is an important complement.
This volume is a Birth Centenary tribute to Swami Lakshman Joo Raina (1907-1991), a great saint and scholar of Kashmir, who revived the tradition of Kashmir Shaivism. The articles by scholars, disciples and devotees reflect on his life and work, and on his spiritual influence.
Swami Lakshman Joo Raina, also called Lakshman Brahmacarin and Ishvara Svarupa (1907Ý1991) was one of the greatest saints of 20th century India, who was at the same time an extraordinary scholar who relived and revived the almost forgotten tradition of Kashmir Shaivism. His high spiritual state was matched by his profound knowledge of the Shaiva scriptures and of the great thinkers and commentators of the tradition Þ Abhinavagupta, Kshemaraja and others. Swami Lakshman Joo lived a secluded life in his ashram in Kashmir, but he taught the texts of Kashmir Shaivism to Pandits and scholars from different countries, besides giving spiritual guidance to a number of seekers and disciples. On the occasion of his Birth Centenary, a volume in his memory is being brought out containing articles by scholar-disciples, devotees and relatives which throw light on the extraordinary life of this saint and on his contribution to reviving and continuing the tradition of Kashmir Shaivism. Articles on his life by his close disciple Prabha Devi and his scholar-disciples Jaideva Singh and Jankinath Kaul `Kamal’, an exhaustive article on his place in the Kashmirian Shaiva tradition by Professor Alexis Sanderson of Oxford, to mention only a few, provide an insight into his saintly personality and his great qualities as a teacher. Even scholars and seekers who have never met him and have been deeply influenced by his spiritual presence have contributed an account of their experience. The volume is richly illustrated by historical photographs which provide a visual testimony of the life of Swami Lakshman Joo. A list of his published works is an important complement.
Sanskrit, one of the oldest extant languages of the Indo-European group, is hailed as the memory of the human race and its earliest cultural history. In this book scholars trace the links of Sanskrit with various countries of the world and their cultures and languages.
Sanskrit may be said to be one of the oldest extant languages of the Indo-European group of languages. It is hailed as the memory of the human race and its earliest cultural history. No serious study of the world civilization and cultures of different countries will be possible without understanding Sanskrit as it evolved and influenced other languages of the world or bears association with them. This volume has articles that attempt such an understanding of the Sanskrit language. Scholars trace the link of Sanskrit with various countries of the world and their cultures and languages. They throw light on Sanskrit grammar as recorded in Chinese works and contributions of Sanskrit to Chinese linguistics; on the many Sanskrit manuscripts available in Japan; and similarities and regularities in the phonetic system, grammar and vocabulary of Sanskrit and Russian. They view links between Sanskrit and the Slavonic languages, German, English, Persian and the Indonesian languages, examining mutual borrowings. They explain the way translations from one language to another have affected preservation and dissemination of knowledge. The articles, a result of meticulous study and marked by simplicity and clarity in expression, will be interesting and informative to a range of scholars of Indology.
The book, proceedings of an international seminar, contains fourteen high-value research papers. It delves deep into the contributions of Sanskrit across varied fields of the knowledge system like linguistics, phonetics, philosophy, mathematics, grammar, medicine, ecology, management, Natya, public administration, poetry and poetics, among others.
This volume, a compilation of fourteen research papers of high value, presented at an international seminar organized by the Rajiv Gandhi Campus of Rashtriya Sanskrit Sansthan, Srngeri, highlights the contribution of Sanskrit to the development of world thought.
The first available text of the entire human race is Rigveda, and it is in Sanskrit. Since then the text-writing tradition of Sanskrit through ages has significantly contributed to the world thought, be it philosophy, mathematics, astronomy, grammar, medicine, ecology, public administration, poetry and poetics, among many other branches. Taking a cue from such a historical lineage, this volume showcases topics the contributions of ancient Indian thinkers to linguistics; some speculations on the contribution of Sanskrit to the world thought; significance of Ramayana in world literature; Sanskrits influence on Western phonetics; arthamatralaghava; elements of ecology in Ramayana; techniques of Theodor Stcherbatsky and his followers in translating Sanskrit philosophical texts; Sanskrits contribution to conscious studies; donation and value: its concept and expansion; Abhinavaguptas sarvamsarvatmakam; management wisdom which permeates in Sanskrit texts; twists and turns of Yoga in America; perspective of inspirational leadership from Gita; and reception of Natya in Europe, specifically in Croatia.
The icing on the cake is that the book presents research papers of the top three Sanskrit scholars of the world. This, with other scholarly articles, makes the volume a collectors choice.
This book features the influence and interaction of Sanskrit with Prakrit, Hindi Apabhransha, Urdu, Bangla, Tamil, Telugu, Kannada, Malayalam, Assamese, Punjabi, Kashmiri and Gujarati. It modestly attempts to cover various aspects of mutual reciprocation between Sanskrit and other Indian languages.
This book is mainly a compilation of articles which were primarily presented at the Sanskrit Week Programme organized by the Special Centre for Sanskrit Studies, Jawaharlal Nehru University, New Delhi from 714 August 2006. A few articles have, however, been added later on. Sanskrit and Other Indian Languages features the influence and interaction of Sanskrit with Prakrit, Hindi Apabhramsha, Urdu, Bangla, Tamil, Telugu, Kannada, Malayalam, Assamese, Punjabi, Kashmiri and Gujarati. It covers various aspects of mutual reciprocation between Sanskrit and other Indian languages such as Þ conceptual, structural, grammatical, historical, linguistic, colloquial as well as literary. Issues of oral and written forms of language as also of textual translations have been dealt with by Sanskrit scholars who are well-versed in respective Indian languages. Finally, there is an article which argues for Sanskrit as a National Language of India. This book is a modest attempt to convey the inherent thought-pattern of Indian mind basically enshrined in Sanskrit but expressed through variety of verbal forms across the country.
The book is an attempt to present the Vithi and the Vithyangas in Sanskrit covering all aspects of theory and practice. Based on an in-depth study of source material the work examines several theories of rasa realization besides presenting a detailed treatment of hasya rasa.
Prahasana and the Vithi are two of the major playforms in Sanskrit Drama. Though studies on some individual prahasanas and vithis have appeared from time to time in research journals, there is no comprehensive study of the two playforms on comparative basis, undertaken so far. The present book is an attempt to cover all aspects of prahasana and vithi, in theory and practice. It is based on an in-depth study of manuscripts, microfilms and transcripts collected from various sources.
Beginning with the important aspects of Sanskrit drama, the book briefly examines the theories of rasa realization and presents a detailed account of the hasya rasa besides undertaking a study of the theoretical aspects of the prahasana first and the vithi in a later chapter, as sanctioned in the works on dramaturgy. It also presents an account of the suddha prahasanas that provide a contrasting picture in comparison with the samkirna variety. The work also analyses a few important vithi specimens. The chapter on the Vithyangas is a special feature of the work. Illustrations from well-known dramas serve to explain the textual matter with a rare clarity of thought and expressions.
This volume will interest scholars and students of Indology who are focused on the study of Sanskrit drama and dramaturgy, in particular, and literature, in general. It will also benefit readers interested in ancient Indian theatre.
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