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Dr. Puligandla deals with the essentials of Indian philosophy, emphasising its methods, temper and goals while delving into specificities. Major schools of the philosophic tradition (Carvaka materialism, Jainism, Buddhism, Yoga, Vedanta among them) are thoroughly analysed.
Indian philosophy reflects some of the earliest thought-traditions in human history. Its foundations can be traced to ancient minds and their capacity for insatiable curiosity and constant meditation. The Indian thinkers of old aimed their pragmatic philosophies at not just the satisfaction of intellectual curiosity or pursuit of theoretical truths but actually the assimilation of intellectually discerned and established truths into ones own personality for a life of freedom and enlightenment. This is true of modern Indian philosophers, like Sri Aurobindo and Dr. Radhakrishnan, as well. Fundamentals of Indian Philosophy reflects the vastness and richness of this philosophic tradition in a comprehensive and all-embracing yet compact presentation that lays bare the essentials of Indian philosophy. Dr. R. Puligandla takes special care to emphasise the methods, temper and goals of Indian philosophy even while delving into the specificities. All the major schools of the philosophic tradition are objectively and thoroughly analysed the Carvaka materialism, Jainism, Buddhism, Yoga, Vedanta among them. The author details the undeniably bold and original ideas of the Indian thinkers that awe the reader at times with their brilliant insight and element of truth in an approach sincerely aimed at an all-round understanding of the basics of Indian philosophy. This survey not only introduces the readers to issues and answers but also goes to provide the necessary motivation and resources for further study. Complete with an extensive index and a glossary of Sanskrit terms, this text book would prove to be invaluable for students keen to acquire a thorough grounding in the subject. It will also serve as an indispensable reference book for professors and scholars of Indian philosophy.
Dr. Puligandla deals with the essentials of Indian philosophy, emphasising its methods, temper and goals while delving into specificities. Major schools of the philosophic tradition (Carvaka materialism, Jainism, Buddhism, Yoga, Vedanta among them) are thoroughly analysed.
Indian philosophy reflects some of the earliest thought-traditions in human history. Its foundations can be traced to ancient minds and their capacity for insatiable curiosity and constant meditation. The Indian thinkers of old aimed their pragmatic philosophies at not just the satisfaction of intellectual curiosity or pursuit of theoretical truths but actually the assimilation of intellectually discerned and established truths into ones own personality for a life of freedom and enlightenment. This is true of modern Indian philosophers, like Sri Aurobindo and Dr. Radhakrishnan, as well. Fundamentals of Indian Philosophy reflects the vastness and richness of this philosophic tradition in a comprehensive and all-embracing yet compact presentation that lays bare the essentials of Indian philosophy. Dr. R. Puligandla takes special care to emphasise the methods, temper and goals of Indian philosophy even while delving into the specificities. All the major schools of the philosophic tradition are objectively and thoroughly analysed the Carvaka materialism, Jainism, Buddhism, Yoga, Vedanta among them. The author details the undeniably bold and original ideas of the Indian thinkers that awe the reader at times with their brilliant insight and element of truth in an approach sincerely aimed at an all-round understanding of the basics of Indian philosophy. This survey not only introduces the readers to issues and answers but also goes to provide the necessary motivation and resources for further study. Complete with an extensive index and a glossary of Sanskrit terms, this text book would prove to be invaluable for students keen to acquire a thorough grounding in the subject. It will also serve as an indispensable reference book for professors and scholars of Indian philosophy.
This monograph deals with Krishnachandra Bhattacharyyas epistemic and metaphysical line of thought from the definite to the indefinite, from the objective level to the higher levels of subjectivity, and from association to dissociation or freedom leading to an alternation between knowledge and freedom.
The Fundamentals of K.C. Bhattacharyyas Philosophy is the only exhaustive exposition of Krishnachandra Bhattacharyyas seminal philosophical ideas. Kalidas Bhattacharyya, son of Krishnachandra Bhattacharyya, had the opportunity of a prolonged critical exposure to this unique tradition. This monograph deals with Krishnachandra Bhattacharyyas epistemic and metaphysical line of thought from the definite to the indefinite, from the objective level to the higher levels of subjectivity, and from association to dissociation or freedom leading to an alternation between knowledge and freedom. Both definiteness and indefiniteness have been identified. The two, however, do not have a coordinate status. There is an alternation between them. One and the same situation could be alternatively understood as definite or as indefinite. This leads to Krishnachandra Bhattacharyyas well-known philosophical position of Alternative Standpoints.
The indefinite has to be made definite through layers of transcendental knowledge. The absolute-as-transcendental-knowledge is related to the understanding of the absolute-as-transcendental-will. The predatory outlook of the scientific intellect has been referred to and insightful correctives have been offered. Krishnachandra Bhattacharyyas style of writing is commensurate with the rigour and subtlety of his philosophy. The uninitiated requires a roadmap. This need is amply fulfilled by the present work. The monograph focuses on epistemology and metaphysics.
The insights gained through this faithful commentary will help advanced readers to develop their own philosophical pursuits and the beginner will receive a good grounding.
The book highlights the historical evolution of different phases of Maitreya iconography in various regions of the Indian subcontinent. Dr. Kim combines extensive field-work with diverse literary sources to thoroughly explore some problematic issues.
Maitreya is not just one of the myriad divinities of the Buddhist pantheon; he is revered by the devout as the Buddha of the fifth world cycle, the Ultimate Buddha, the Much-Awaited Deliverer, who (like Kalki a would-be incarnation of Visnu in Hinduism) will descend on the earth, in human form, sometime in the distant future and lead people to both enlightenment and the final nirvana. The cult of Maitreya, however, goes as far back as to the second century bc, and even beyond, when perhaps, his images, in varying anthropomorphic forms, came to be chiselled alongside the earliest sculptural representations of the Buddha and Boddhisattvas. Here is the first iconological study to exclusively focus on the Maitreya phenomenon in almost the whole range of Buddhist sculptural art. Exploring the historical evolution of the Maitreya cult, the book admirably highlights the different phases of Maitreya iconography with an in-depth analysis of the images from various regions of the Indian subcontinent Gandhara, Kashmir, Mathura, Sarnath, Nalanda, Orissa, Western Deccan and South India. Dr. Inchang Kim has skilfully combined his extensive fieldwork with diverse literary sources to contextually explore some of the problematic issues to their last thread like, for instance, the genesis of Maitreya cult, its nature in the pre-Christian era, and its role in Hinayana, Mahayana and Yogacara Buddhism. Also spelling out the symbolism of Maitreya iconography, the study specially underscores the iconographic attributes that help not only identify Maitreya, but also distinguish the Buddha of the Future from other Bodhisattvas. Together with a generous supplement of visual material comprising over 240 photographic reproductions with an extensive bibliography and index, the book is invaluable to art historians, connoisseurs/specialists of Buddhist sculptural art and scholars of Buddhist studies.
The book presents the text of the Ganapati Upanisad dealing with the worship of äsvara and revealing the nature of the ultimate Reality along with its transliteration in Roman script, followed by a detailed commentary a critical analysis on its meaning.
The Upanishads represent a glorious religious-philosophical thinking that is at the core of the Indian tradition. An important Upanishad is the Ganapati Upanishad, found in the concluding part of the Atharvaveda, which deals with the worship of ä÷vara and reveals the nature of the ultimate Reality in which everything resolves. The book presents the text of the Ganapati Upanishad along with its transliteration in Roman script which is followed by a detailed commentary on its meaning that takes up each line for critical analysis. Beginning with a general discussion on the Upanishads, their association with specific Vedas and their main purpose, Swami Tattvavidananda examines the nature of the Cosmic Power and the universe, propitiation of God, the purpose of living, concepts of ananta, ananda and others as explained in the Ganapati Upanishad. He explains the derivative roots of many words so that the concepts may be better understood by the readers. The commentary, in a language that demystifies esoteric concepts, includes many cross-references. The book will be extremely useful to scholars of Vedantic thought and Indian religious and philosophical traditions as well as general readers.
This book portrays Mahatma Gandhi as a philosopher of action (karmayogi), an ideal in which he was deeply rooted, than a philosopher (darshanik). It familiarizes Gandhi to the present generation and reminds us that Gandhian thought in all its aspects is still relevant in facing the challenges of modern consumerist societies.
Mahatma Gandhi has been studied extensively as a multifaceted personality from the backdrop of Indias freedom movement. Volumes have been written about him. His world-view and his ethical and spiritual self-discipline as well made him an unparalleled persona of his time. This book portrays him as a philosopher of action (karmayogi?), an ideal in which he was deeply rooted, than a philosopher (da?rs?anika).
While discerning the Gandhian idealism, this study analytically examines the different qualities of Gandhi such as his firm belief in peace as an embodiment of spirituality, his approach to conflict resolution, his world-view on corruption and human values, his economic philosophy and his outlook on socialism vis-à-vis that of Karl Marx, among others. It also makes an endeavour to reappraise Gandhi in the present-day context.
The book, therefore, attempts to familiarize Gandhi to the present generation and reminds us that Gandhian thought in all its aspects is still relevant in this era of globalization and suggests many ways to overcome or face the challenges of modern consumerism, absorbing the quintessence of a karmayogi?.
This book aims at invoking keen interest among people of different walks of life, be it academia, students, or common populace, who would like to know more about Mahatma Gandhis ever-enticing personality.
This book examines two paradigmatic figures: Gandhi Mahatma or Father of our Nation, and Gutierrez Father of Liberation Theology. The probe expounds the meaning of liberation, by citing the areas of agreements and differences between them. Consequently they come about as mutually enriching.
This book examines two paradigmatic figures, Mohandas Karamchand Gandhi and Gustavo Gutierrez, both involved in the struggle for liberation in their respective contexts. The former successfully led Indias freedom struggle against the British, evolving in the process a unique paradigm rooted in the religious perceptions. He was called the Mahatma as well as the Father of our nation. The latter attempted to reflect and articulate a theology of liberation in the context of the exploitation prevalent in Latin America, and has been rightly called the Father of Liberation Theology. As we grope today for non-violent, harmonious and effective ways of social transformative action and conflict resolution in a world torn by violence, strife and enmity, a comparative study and a mutual conversation of these two paradigmatic figures can offer enormous insights. This is attempted here in the hope of identifying some features of an economic-political ethics and thus move toward a clearer paradigm of liberative transformation in the Indian context.
The probe shows us the meaning of liberation and the foundational bases of the liberative agenda so as to assess their adequacy, coherence and comprehensiveness of the paradigms used. Areas of agreements as well as points of differences between the two authors are closely looked at. It is found that there are areas at which Gandhi and Gutierrez meet. There are also differences in their social analysis. These differences are significant as they affect their prescriptions for action. There is here a fascinating comparison between the Ahimsatmak Satyagraha of Gandhi and the Drinking From Our Own Wells of Gutierrez. Finally, it is shown that both the thinkers and their systems stand not in opposition to one another but mutually enrich to produce an adequate paradigm of liberative transformation applicable in our contemporary context especially that of India.
Mahatma Gandhi was a universal icon par excellence of truth, integrity, love and compassion. He was an epitome of non-violence, and his fondness for the well-being of humanity knew no bounds. He is the non-violence ambassador of India and Indianness across the globe. Many nations drew – still drawing – spirit and inspiration from him to achieve their freedom and to eradicate many a social malice from their society. He is a legacy of virtue and human value.
This coffee-table book makes one pictiorially travel through the different stages and realms in Gandhi’s life from him being a normal human being to a stature of a mahatma. Rather, from him being a child, a professional young lawyer to a towering personality in Mahatma Gandhi, the Indian political, social and spiritual leader who caused/forced the mighty British to give India, a country which was a treasure house for the British, Independence. It showcases the true image of the different facets of his life.
A mere glimpse across the book, brought out by the Gandhian Society, New Jersey, USA, on the occasion of Gandhi’s 150th birthday, makes one understand what Gandhi was and why is he so special to not only the Indians, but to any sane person throughout the world.
This book written almost immediately after Gandhis demise suggests a fresh view of his struggle to achieve peace in the human home embedded as it is in Malliks socio-philosophical theory of conflict and its avoidance.
This book written almost immediately after Gandhis demise suggests a fresh view of his struggle to achieve peace in the human home embedded as it is in Malliks socio-philosophical theory of conflict and its avoidance. Further in the light of the authors view of the dynamics of history, it reads the life and death of Mahatma Gandhi as more than a mere episode in the milieu of traditional value: it is projected as a significant event which opens up new and unprecedented possibilities for the future of man.
As an original and thought-provoking perspective it should invoke the interest of Gandhians, philosophers and historians alike.
The book explores the ethical foundations of Gandhian economic order and discusses their relevance to the modern times. It also compares Gandhian economic ideals with those of classical thinkers and the modern scholars. The economic ideals and practices of Gandhi are centred round two fundamental principles – truth and non-violence. Gandhian thought, economics and ethics go together.
The book explores the ethical foundations of Gandhian economic order and discusses their relevance to the modern times. It also aims at comparing Gandhian economic ideals with those of classical thinkers like Adam Smith, John Ruskin and Karl Marx, and the modern scholars like Kumarappa, Schumacher, Amartya Sen and John Rawls. The Indian and Western influences, along with British imperialism, have shaped Gandhian economic philosophy. The economic ideals and practices of Gandhi are centred round two fundamental principles – truth and non-violence. Gandhian thought, economics and ethics go together. There is no distinction between them. The relation between economics and ethics works both ways. Gandhian economics is service economy. It is based upon selfless service and altruism. It transforms economics from positive science to normative science. Gandhian economics is not pure economics. It is holistic in nature. To Gandhi, economic questions cannot be isolated. They are interrelated with social, political and religious matters. Gandhian economics is man centred, not money centred. The notions of swaraj, svadeshi, bread labour, aparigraha, trusteeship, sarvodaya, constructive programme, decentralized economy, critique of industrial civilization and economy of permanence are discussed, under the backdrop of Gandhian economics. Finally, an estimate of Gandhian economic order is presented. Economic transformation is possible when there is a change from economic man to Gandhian man; if not, Gandhi’s dream of economic order will remain as a pipedream.
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