Philosophy (255)

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    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.

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    Samkaleen Bharatiya Chintak by: Ramesh Chandra Sinha, Vijayshree, 356.00720.00

    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.

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    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.

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    Samkhya-Yoga Epistemology by: Mukta Biswas 810.00

    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.

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    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.

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    Samsara and Nirvana by: V.N. Misra 1,125.00

    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 author’s earlier work, Science of Consciousness draws the inferences based on the different systems of Indian philosophy and the philosophy of the West.

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    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.

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    Samvidullasah: Manifestation of Divine Consciousness by: Bettina Sharada Bäumer, Sarla Kumar, 765.001,080.00

    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.

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    Sapiens and Sthitaprajna by: Ashwini A. Mokashi 720.00

    Sapiens and Sthitaprajna studies the concept of a wise person in the Stoic Seneca and in the Bhagavadgita. Although the Gita and Seneca’s writings were composed at least two centuries apart and a continent apart, they have much in common in recommending a well-lived life. This book describes how in both a wise person is endowed with both virtue and wisdom, is moral, makes right judgements and takes responsibility for actions. A wise and virtuous person always enjoys happiness, as happiness consists in knowing that one has done the right thing at the right time.
    Both Seneca and the Gita demand intellectual rigour and wisdom for leading a virtuous and effective life. They provide guidelines for how to become and be wise. Both systems demand a sage to be emotionally sound and devoid of passions. This leads to mental peace and balance, and ultimately tranquillity and happiness. While surveying these similarities, this study also finds differences in their ways of application of these ideas. The metaphysics of the Gita obliges the sage to practise meditation, while the Stoics require a sage to be a rational person committed to analysing and intellectualizing any situation.
    This comparative study will be of interest to students of both Ancient Western and Ancient Indian Philosophy. Practitioners of Stoicism and followers of the Gita should find the presence of closely-related ideas in a very different tradition of interest while perhaps finding somewhat different prescriptions a spur to action.

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    The book provides a detailed study of the Vaisnava acaryas such as Sri Ramanuja, Sri Nimbarka, Sri Madhvacarya, Sri Caitanya, Sri Vallabha, Sri Sankaradeva and Sri Swami Narayana and their religious philosophies vis-à-vis Sri Sankara’s jnana theory.

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    Schools of Vaisnavism by: Jagannivas P, Dayanidhi Kozhiyalam, 535.00765.00

    The book provides a detailed study of the acaryas such as Sri Sankara, Sri Ramanuja, Sri Nimbarka, Sri Madhvacarya, Sri Caitanya, Sri Vallabha, Sri Sankaradeva and Sri Swami Narayana and their philosophies. The schools of Vaisnavism belonging to these venerable acaryas primarily promulgate for the seeker an alternate method which emphasizes that samsara is real, liberation is real, and worship and meditation are equally real, not mock battles. God is accepted as the Ultimate Reality – merciful and gracious, the seat of all auspicious attributes – by whose grace alone one can be freed from the bondage of samsara. These schools are well established in the Vedas and do not make a distinction between the Absolute (Brahman) and God (ISvara) or equate jiva with Brahman. Most of these schools, identify ISvara or Brahman with Visnu, who has a particular form (Catur-Bhujam, Sanku-Cakra, etc.) which distinguishes Him from other gods. All the acaryas of the schools of Vaisnavism had Lord Mahavisnu as the Supreme Reality, but for each one of them the Lord presented Himself in a different form. For example, for Sri Ramanuja, it was Sriman Narayana, for Sri Nimbarka, Sri Vallabha and Sri Caitanya it was Sri Krsna and for Sri Ramananda it was Sri Rama.

    This volume should invoke keen interest in the philosophical community and among the followers of Vaisnava Sampradaya, along with a wide range of students, researchers and teachers of all religious philosophies.

     

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    A dialogue between science and spirituality is a necessity in our times where both, differences and mutual enrichment of the two great fields of human approach to reality, are taking place. This volume addresses this need from the perspective of different areas of science and spiritual traditions. The starting point is the intention of the founder of the IIAS, Dr S. Radhakrishnan, who saw that “both the practice of science and experience of spirituality are intimately related to being human”. Although much thought has gone into their relationship, the present volume intends to broaden and deepen the possibility of a harmonious integration, necessary to overcome the present-day crisis of humanity.
    From the side of science, the contributors come from the fields of physics, plant biology, neuroscience, psychology, ecology and philosophy of science; and from the side of spirituality, following traditions and spiritual masters are represented: PÀtaðjala Yoga, Trika Œaivism of Kashmir, VedÀnta, Buddhism, Christianity, Theosophy, and Rabindranath Tagore, Swami Vivekananda and J. Krishnamurti. The deliberations included topics such as Awareness in plants, Neuroplasticity and Habit, appropriate use of terms such as “Consciousness” and “Energy” in different contexts, clarifying several issues concerning the on-going dialogue. The contributing scholars have built “bridges of understanding”, thus encouraging the reader to proceed further in this quest.

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    Science and Spirituality by: Bettina Sharada Bäumer 900.00

    A dialogue between science and spirituality is a necessity in our times where both, differences and mutual enrichment of the two great fields of human approach to reality, are taking place. This volume addresses this need from the perspective of different areas of science and spiritual traditions. The starting point is the intention of the founder of the IIAS, Dr S. Radhakrishnan, who saw that “both the practice of science and experience of spirituality are intimately related to being human”. Although much thought has gone into their relationship, the present volume intends to broaden and deepen the possibility of a harmonious integration, necessary to overcome the present-day crisis of humanity.
    From the side of science, the contributors come from the fields of physics, plant biology, neuroscience, psychology, ecology and philosophy of science; and from the side of spirituality, following traditions and spiritual masters are represented: PÀtaðjala Yoga, Trika Œaivism of Kashmir, VedÀnta, Buddhism, Christianity, Theosophy, and Rabindranath Tagore, Swami Vivekananda and J. Krishnamurti. The deliberations included topics such as Awareness in plants, Neuroplasticity and Habit, appropriate use of terms such as “Consciousness” and “Energy” in different contexts, clarifying several issues concerning the on-going dialogue. The contributing scholars have built “bridges of understanding”, thus encouraging the reader to proceed further in this quest.

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    The book concentrates on consciousness because of two reasons: (i) in consciousness, both being and becoming are involved and (ii) pure consciousness happens to be the essence of human nature. It further discusses concepts like One and Many, Time and Space of Buddhist philosophy and Vedānta have scientific support.

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    Science of Consciousness by: V.N. Misra 1,080.00

    The synthesis between Vedanta and Buddhist philosophy has been attempted in this study on the ground that the former is the philosophy of “being”, whereas the latter happens to be the philosophy of becoming. The being and becoming, both are important for proper understanding of the Absolute Reality and its manifestation. In synthesizing, it has concentrated on consciousness because of two reasons: (i) in consciousness, both being and becoming are involved and (ii) pure consciousness happens to be the essence of human nature.

    In Buddhist philosophy the concepts like citta-nirvana, bhavanga-citta and alaya-vijnana having a bearing on pure consciousness, which happens to be the Upanisadic atman and the Vedantic Brahman. Since these concepts represent the essence of human beings, the similarities among the Upanisads, Vedanta and Buddhism have been established. However, the differences between Vedanta and Buddhist philosophy (Yogacara Vijnanavada) on several issues like momentariness, changing reality will continue because these are merely modes of manifestations or appearances.

    It has also been shown that the concepts like One and Many, Time and Space of Buddhist philosophy and Vedanta have scientific support. Time and Space have no independent existence in Buddhist philosophy and Vedānta. In fact, both being the manifestations of consciousness, become the objects of consciousness. It means that Buddhist philosophy and Vedanta have treated Time and Space in relative framework. So is the case with science.

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    This work demystifies the entire subject of spirituality and the phenomena of Enlightenment and Liberation by demonstrating how they have a scientific basis and are definable in scientific/psychological terms.

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    Science of Enlightenment by: Nitin Madhukar Trasi 356.00495.00

    What is the precise nature of Reality or God? And what exactly, in scientific terms, is the much-talked about spiritual phenomenon called Enlightenment? Is it at all scientifically possible for a state devoid of ego to exist? And can a person do his normal duties in life in such a state? This book answers these and kindred questions convincingly: in a way that should appeal to a scientist, a spiritualist and a lay person alike. Uncommonly combining in him the rationality of a medical scientist and the profundity of his religio-philosophical studies, the author demonstrates how the spiritual phenomena of Enlightenment and Liberation do have an eminently satisfactory scientific explanation — an explanation which he also reconciles with conventional spiritual teachings. Finally, flitting adroitly from Advaita to Tao, Zen to Sufism, Buddhism to Christianity, Dr. Trasi shows how the teachings of different faiths aren’t different in essence, but just constitute intricate parts of the one and the same grand, big picture. With deep insight, forceful logic and supporting references, Dr. Trasi’s book not only dispels many of the myths, mis-conceptions and distortions woven around Enlightenment, the Liberated State, the Soul and Death, but explores the rationale behind wide-ranging traditional beliefs as well. Also set out is a scientific explanation of diverse spiritual terms. Nor is the practical aspect neglected here — including, as it does, a scientifically-backed guide to offset the oft-recurring doubts and questions that nag the average spiritual enthusiast. Written lucidly, the book is bound to interest scientists, sceptics, and anyone else even remotely concerned with spirituality.

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    The book talks about the concept of consciousness, its incorporation in physical theories, presents the basics of Vedanta philosophy, theory of karma, man-machine interaction, the interaction of human being with physical world as per Vedantic philosophy, and interactions among human beings. It also points out the limitations of modern science in describing some aspects of human behaviour.

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    Science of Philosophy by: Radhey Shyam Kaushal 1,035.00

    The volume is concerned with the concept of consciousness and its incorporation in physical theories. It tries to look for a unifying mechanism for fundamental processes taking place inside the human being which are responsible for all human actions and behaviour in outer world. It argues that the essences of life in conjunction with the consciousness can provide a viable framework for understanding the physical world as well as of human/non-human behaviour and its experiences.
    The book presents the basics of Vedanta philosophy, comparing its viewpoint with that of objective science and other philosophies to throw light on classification of objects and inner and outer worlds and associated experiences. It studies the theory of karma, recapitulating the western view and views of modern science, and presents the Vedanta theory of karma. It takes up aspects like the role of the human being in a process with a discussion on the man-machine interaction; the interaction of the human being with the physical world within the framework of Vedanta philosophy; and the interactions among human and non-human beings. Several new concepts like dressing of essences of life with consciousness, principle of minimum efforts, a (3/2)-rule for the fragmentation of consciousness, a definition of mind set function and its evolution, K-effect etc. are introduced in the book for the first time. It repeatedly points out the limitations of modern science in describing some aspects of human behaviour.
    The work will be useful to a broad spectrum of readers, particularly scholars and students, physicists, biologists, psychologists, professional philosophers, particularly philosophers of science.

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