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This is an annotated English translation of Vijñānabhikṣu’s commentaries on the first five Brahmasūtra (BS) of Bādarāyaṇa called the Vijñānāmṛtabhāṣya (VijBh). This is a pioneering work as no translation of the VijBh has been done so far. Bhikṣu is perhaps the only known Vedānta scholar who has argued for Brahman along with his prakṛti-śakti being the cause of the world. He calls his Advaita philosophy as Avibhāga-Advaita and sets himself against Śaṅkara’s Advaita which argues for Brahman alone being the material and efficient cause of the world. Bhikṣu is also an unique Advaita scholar as he interprets Vedānta using Sāṁkhya/Yoga principles. One of the reasons for choosing to comment on only the first five sūtras was because the VijBh is a huge work and also because Bhikṣu’s Avibhāga-Advaita can easily be understood from his commentaries on these first five sūtras of the BS. Even though the real reason for Bhikṣu’s commentary on the fifth sūtra (BS I.1.5) should be clear to anyone familiar with Vedānta’s objection to prakṛti being the cause of the world, it needed to be seen as to how Bhikṣu, as a committed Sāṁkhya-Yoga-Vedāntācārya, defends prakṛti’s role in being the cause. Just as writing commentaries on the first four sūtras of Śaṅkara’s BSBh done by some eminent scholars present the main features of Śaṅkara’s Advaita, the commentaries on the first five sūtras of the BS by Bhikṣu could adequately present Bhikṣu’s Avibhāga-Advaita Vedānta.
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.
This volume discusses the different conceptions of the self and considers responses to many a question associated with the idea of the self, and on the destiny of the self in the context of karma, dharma, death and rebirth. It also deliberates on how a Hindu would realize the fullest to total potential and purpose of the self.
There is a variety of competing ideas about the nature of self in the Hindu tradition. Efforts to bring them together under a unitary conception were underway for many centuries. Much of the eighteenth- and nineteenth-century Oriental scholarship and the latter-day popularist movements made considerable effort to obscure the complexity and diversity of the idea of the self and its horizon in the broad spectrum of Hindu beliefs.
This modest study discusses the different conceptions of the self, and answers questions such as what is the self? and where does the self come from? How does the personal self retain its identity over time and space? In answering these questions it draws from the Vedic texts, Upanishads and the Vedanta system, especially Advaita (non-dualism). It also looks at the Samkhya system and its radically different conception of the self, which varies considerably from that of Upanishadic formulation. Buddhist and latter-day criticisms of the Hindu positions on the self via the neo-self theory are discussed.
The book also addresses questions such as what happens to the self, what does it do? where does it go? and where ought it go? discussing fate or destiny of the self in the context of karma, dharma, death and rebirth. Issues such as ends or goals towards which a person has to strive, realizing the fullest potential and purpose of the self, are well deliberated upon. Shankaras concept of the self and critique of the non-self are also examined.
The present work, reflects and deliberates over recent Indian scholarship in philosophy. It makes an attempt to analyse the philosophies of outstanding philosophers such as K.C. Bhattacharyya, S. Radhakrishnan, R.D. Ranade, A.C. Mukerji, T.R.V. Murti, N.K. Devraja, J.L. Mehta, J.N. Mohanty, Daya Krishna and S.L. Pandey.
The present work, Indian Philosophers of the Recent Past, reflects and deliberates over recent Indian scholarship in philosophy. It is to get the present and future generations of philosopher-scholars acquainted with the rich Indian philosophical heritage. This is going to deepen our insights into the nature of philosophical consciousness and into the act of philosophizing.
It makes an attempt to analyse the philosophies of outstanding philosophers such as K.C. Bhattacharyya, S. Radhakrishnan, R.D. Ranade, A.C. Mukerji, T.R.V. Murti, N.K. Devraja, J.L. Mehta, J.N. Mohanty, Daya Krishna and S.L. Pandey. The post-Independent Indian philosophy is said to have unique tendencies and trends; some of them can be easily identified as existentialist and phenomenological, idealistic, realistic, humanistic, linguistic and analytico-philosophical comparative philosophy and Indian defence of metaphysics.
The volume is unique in its conceptual clarity, lucid expression, systematic presentation and critical exposition of the subject matter. It is undoubtedly a valuable contribution for the seekers of Indian philosophical system which should evoke keen interest among scholars and students of philosophy.
The title of the book Indian Philosophical Wisdom: Some Glimpses itself signifies its importance. Indeed, philosophy is involved in every sphere of human life — literature, creative art, culture, etc. The author in her zeal to unravel the precious accumulated wisdom of Indian philosophy delved in its treasure with different approaches — historical, analytical, comparative, etc. An attempt has been made in this book to expound Indian philosophical systems and to analyse critically their logical implications.
The title of the book Indian Philosophical Wisdom: Some Glimpses itself signifies its importance. Indeed, philosophy is involved in every sphere of human life — literature, creative art, culture, etc. The author in her zeal to unravel the precious accumulated wisdom of Indian philosophy delved in its treasure with different approaches — historical, analytical, comparative, etc. An attempt has been made in this book to expound Indian philosophical systems and to analyse critically their logical implications.
This work consists of twenty-seven articles both unpublished and published in journals and from different academic forums aimed towards making a documentation of discussions on various systems of Indian philosophy, Upaniṣadic and Yoga philosophy in particular. This could be a ready reckoner on the subject for young and enterprising students and scholars who possess innate inquisitiveness to unearth the sagacity enshrined in Indian philosophy.
In the context of current knowledge situation, when every discipline has something to contribute to interdisciplinarity, it seems quite apposite and opportune that philosophy should reinforce and reassert its traditionally cherished role of integrating human knowledge. The Book at hand is an attempt to that end. It is set to take the readers on an enthralling journey across disciplinary boundaries and inspire them to reach a comprehensive conceptual framework for human knowledge at large.
The book delves into the idea and the philosophy of interdisciplinarity, and then unravels the genealogy, dynamics, and myriad configurations of the highly complex phenomenon. It goes on to assess impact, advantages and critical issues involved in interdisciplinarity, while outlining an Indian view of it. The book, thus, explores the conceptual connections, fundamental issues and intrinsic implications of a myriad variety of interdisciplinary study and research, within and beyond academia. The book also attempts to develop necessary theoretical perspectives and a broader conceptual framework in this connection. Ultimately, it seeks to reach, as far as possible, a systematic conceptual account of varied and variegated interdisciplinary studies and researches by integrating them philosophically.
The present work is thus, intended for a wider audience, and not only for the practitioners of philosophy as an academic discipline. It is a must read across the intellectual spectrum, regardless of one’s disciplinary affinities and affiliations. It is wide-ranging in its concerns, far-reaching in implications, and highly resourceful and relevant for generalists as well as specialists, scholars and scientists, researchers and curriculum developers, educational administrators and policy-makers.
The book investigates the bhakti beliefs and practices of the subaltern Kabirpanth community in comparison with the nirguna bhakti thought of their guru, the medieval iconoclastic bhakti saint Kabir. By doing so, the book attempts to investigate the Kabirpanthis’ attempt at dissent and submissiveness vis-a-vis the dominant Sanskritic Hindu tradition. This dual strategy of dissent and submissiveness is analysed through subaltern postcolonial lens as well as by employing social anthropological empirical research.
The book begins by making an analytical study of the medieval Bhakti movement and the nirguṇa bhakti teachings and practices of Kabir. Using postcolonial discursive tools such as postcolonial mimicry, ambivalence and hybridity, the author investigates how the bhakti beliefs and practices of the subaltern Kabirpanth community are elements of subversive and resistance stance against the dominant Sanskritic Hindu tradition.
This book is a must read for anyone interested in bhakti religion and movement and those who wish to analyse subaltern religion through postcolonial lens.
The book investigates the bhakti beliefs and practices of the subaltern Kabirpanth community in comparison with the nirguna bhakti thought of their guru, the medieval iconoclastic bhakti saint Kabir. By doing so, the book attempts to investigate the Kabirpanthis’ attempt at dissent and submissiveness vis-a-vis the dominant Sanskritic Hindu tradition. This dual strategy of dissent and submissiveness is analysed through subaltern postcolonial lens as well as by employing social anthropological empirical research.
The book begins by making an analytical study of the medieval Bhakti movement and the nirguṇa bhakti teachings and practices of Kabir. Using postcolonial discursive tools such as postcolonial mimicry, ambivalence and hybridity, the author investigates how the bhakti beliefs and practices of the subaltern Kabirpanth community are elements of subversive and resistance stance against the dominant Sanskritic Hindu tradition.
This book is a must read for anyone interested in bhakti religion and movement and those who wish to analyse subaltern religion through postcolonial lens.
Jadavpur Journal of Philosophy is a refereed, bi-issue journal, in English (No. 1) and Bengali (No. 2) published annually by the Department of Philosophy, Jadavpur University, Kolkata, India. The journal volume in Bengali is titled Darsan Biksa. The journal is devoted to the publication of original scholarly papers in any branch of philosophy. Its objective is to encourage contributions from scholars, dealing with specific philosophical problems connected with their respective fields of specialization.
This book proposes to take up the question of Universal Causation to examine thoroughly as how far it is right to regard Brahman as the Universal Cause and how far strakra himself lent his support to each of the inter-conflicting schools of Vednta. This book should, therefore, benefit all who are devoted to the philosophic teachings of Advaita Vednta and its preceptors.
“Jain narrative as well as canonical literature indicates that the first tirthankara of Jains, Lord Adinath, was the founder of work and knowledge-based culture in India. He taught people how to live as communities and adhere to certain prearranged rules of coexistence and cooperation. He prescribed six different skills to be acquired by his subjects for worldly activities like (i) Asi (swordsmanship for protection), (ii) Masi (writing skills), (iii) Krishi (agriculture), (iv) Vidya (knowledge), (v) Vanijya (trade and commerce) and (vi) Shilp (crafts). These skills not only help in creating worldly wealth but also assist individuals and communities to live happily with overall prosperity. Following the path shown by Lord Adinath and subsequent tirthankaras. The Jain society from ancient times has been engaged in business activities with ahimsa (non-violence) as their guiding principle. Owing to this principle of ahimsa, we do find trends of the Jain community being engaged in commerce and trade. The historical trajectory of mercantile characteristics among the Jains continued till date and since India’s Independence, many renowned Jains have contributed to the development of India. This book documents the conceptual foundation of Jain tenets with reference to the Western approach toward business ethics; it also covers biographies of successful Jain entrepreneurs in the past and present. Apart from the details on the conceptual framework of Jain Business Ethics and Jain Business Engagements through the ages, it also contains various essays on Jain Values and Entrepreneurship. This book is an academic attempt to examine the Jain religion as an Eastern case study, which will be of interest to readers, who are looking for an alternative perspective in light of contemporary worries about global business and economic systems.”
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