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The book analyses the concepts of Atman, Brahman, and the World, highlighting Sankaras advaitism. In the context of Sankaras philosophy vis-a-vis the Upanisads, it is perhaps the first to explore the meaning and functions of language.
For over a millennium, Shankaras advaitism: non-dualism, has been exposed to extensive discussion, debate, and even polemic. In modern times, it has often been viewed as a system of metaphysical thought, involving a set of several subtle, though interrelated, doctrines which all have the Upanishads at their base. But, wittingly or unwittingly, modern theoreticians/scholars tend to gloss over Shankaras acumen as a philosophical analyst though his interpretations of the Upanishadic writings have indisputably shown his uncommon, rather unrivalled, genius for logic and meticulous philosophical analysis. Professor Ramamurtys work is, thus, a departure from run-of-the-mill studies attempting, as it does, an indepth conceptual analysis of advaita vedanta. The book does not just present advaita as a system of metaphysical thought. It is essentially an off-beat effort seeking to philosophically analyse the concepts of Atman, Brahman, and the World which not only count among the fundamental concepts in the philosophic thought of the Upanishads, but also help capture the true meaning, profoundity, richness and beauty of Shankaras advaita itself. Also, in the specific contexts of Shankaras philosophy vis-a-vis the Upanishadic texts, Professor Ramamurty tries to explore, perhaps for the first time, the meaning and functions of language and the problem that stem from it. Highlighting Shankaras advaitism: his insistence on the oneness of Brahman, the book offers a unique philosophic representation of the Upanishadic vision, which the scholars of classical Indian philosophy and discerning readers would love to share alike.
This volume centres around the formulations of the Advaita theory of monism on the basis of epistemological and logical analysis of knowledge in Adhyasa Bhashya. Thinkers like G.R. Malkani, K.S. Murty and G. Misra offer alternative perspectives in understanding the doctrine of the Upanishads, i.e. the Advaitavada of Shankara
Upanishads have been viewed differently by commentators down the centuries. Philosophers have brought in their native presuppositions in interpreting the Upanishadic texts. Advaitavada (monism) of Shankara stands out conspicuous among the varied interpretations of the Upanishads. Ontology, having been basic and fundamental, logic, epistemology and ethics are parasitic on it. Thinkers like G.R. Malkani, K.S. Murty and G. Misra offer alternative perspectives in understanding concepts and doctrines of the Upanishads.
This book undertakes the study of Advaitavada of Shankara in its depth and extension. It spells out the relative cogency of Malkanis understanding of Advaita Metaphysics and Methodology, Murtys Critique of Advaita (non-dualism) and Misras Philosophical Construction of Advaita from a linguistic perspective. This volume centres around the formulations of the Advaita theory of monism on the basis of epistemological and logical analysis of knowledge in Adhyasa Bhashya.
This title is a significant addition to the existing literature on Advaita philosophy and shall be of profound interest for scholars at large.
This book for the first time tries to understand the mystical dimension of Advaita. It is an attempt to understand comprehensively the meaning and significance of brahmanubhava or Brahman realization or experience as presented by Sankara in his writings. An attempt is also made to understand the significance of Advaitic mysticism by comparing it with Christian and Islamic mysticisms.
Brahman, according to the Upanishads and Shankara, the major exponent of the philosophy of the Upanishads known as Advaita, is not a metaphysical postulate meant to explain what is empirically experienced or the word. Brahman is absolutely real and is the inner reality or essence or self of all that is there, including ones self. Therefore it is known directly and immediately as the real or true nature of ones self. In the context of human reality Brahman is known as Atman, the true reality or nature of ones self. Direct and unmediated experience or realization of Brahman or brahmanubhava is the consummation of mans spiritual life as well as the supreme fulfilment of human existence.
This is an attempt to understand comprehensively, and in depth the meaning and significance of brahmanubhava as presented and discussed by Shankara in his commentaries on the Upanishads, Brama-Sutras and the Bhagavad-Gita, and in his other minor works, like Vivekacudamani, Aparokshanubhuti and Upadesha-Sahasri. Shankara is also known for his logical acumen and analytical approach to problems of philosophy. However, the mystical dimension of his philosophy which is also the reason for the lasting relevance and significance of his philosophy has not received the attention it deserves. May be this is the first of its kind in understanding and presenting systematically the Advaitic mysticism of Shankara in all its aspects. It is entirely based on the works of Shankara.
An attempt is also made in this book to understand the significance of Advaitic mysticism of Shankara in the light of its comparison with that of St. John of the Cross and Jalalud-Din Rumi, classical representatives of Christian and Islamic mysticisms.
Ageless Mind and Timeless Ideas contains the reflections and reminiscences on the life and legend of Prof. Koneru Ramakrishna Rao by some of his students, colleagues and fellow scholars who are familiar with him and his work. The volume also includes as an Epilogue a recent address of Prof. Rao at the Centenary Conference on Psychology at Calcutta University in October 2015 Indian Psychology: A Case Study of Mahatma Gandhi.
Ageless Mind and Timeless Ideas contains the reflections and reminiscences on the life and legend of Prof. Koneru Ramakrishna Rao by some of his students, colleagues and fellow scholars who are familiar with him and his work. The volume also includes as an Epilogue a recent address of Prof. Rao at the Centenary Conference on Psychology at Calcutta University in October 2015 Indian Psychology: A Case Study of Mahatma Gandhi.
Prof. Ramakrishna Rao is both a visionary and a missionary with an incredible ability to conceptualize and concretize his ideas and the gift to live his dreams. He is an internationally acclaimed academic visionary who excelled in vastly different areas that include Psychology, Philosophy, Yoga, Education, and Library and Information Sciences. At 83, Prof. Rao is still active as a scholar and administrator. He published over 5,000 pages during the last ten years, and currently serves as the Chancellor of GITAM University.
The anthology is a tribute to Prof. Kalidas Bhattacharyya, the eminent thinker of twentieth century India. Prof. Bhattacharyya presented philosophy in an original way with scientific spirit. His metaphysics was deeply rooted in the traditions of Advaita Vedanta and Shaivism.
The anthology Alternative Standpoints: A Tribute to Kalidas Bhattacharyya is a tribute to Prof. Kalidas Bhattacharyya, the eminent thinker of twentieth-century India, on his birth centenary by his students. A distinguished philosopher and an academician, Prof. Bhattacharyya presented philosophy in an original way with scientific spirit. He was essentially a metaphysician and his metaphysics was deeply rooted in the traditions of Advaita Vedanta and Shaivism. His ultimate concern was to present a theory of freedom and a theory of the possibility of realizing that freedom.
In this collection eminent scholars have written on different aspects of his philosophy. This anthology is divided into four parts the first one concentrating on his metaphysics, the second part dealing with his views on freedom, the third one with education and science and the fourth one is a reminiscence of his student and his family members. In short this anthology tries to present a picture of Kalidas Bhattacharyya as a philosopher and also as a man within the two covers.
This volume is expected to familiarize students and present-day philosophers the persona of Prof. Bhattacharyya and his philosophical positioning and pedagogical skillset.
It is not just the magnum opus, but a truly monumental effort of a scientist-philosopher who has spent a whole lifetime to formulate a unitive science, wherein all disciplines of human questing could find a common ground a science where modern science and ancient spiritual wisdom could meet and merge like two opposite poles of a magnet. As a direct disciple of one of the great rishis of the modern age, Nataraja Guru discovers this common ground in Brahma-vidya?, which he calls the Integrated Science of the Absolute, and which has, at its base, his Gurus Dars?ana Ma?la?.
A string of hundred Sanskrit verses, composed by the mystic-poet, Narayana Guru (18541928), the Dars?ana Ma?la? is the very epitome of all visions of truth inspired by his remarkable acquisitions of Upanis?adic thought and, yet far more, by his own tapas (mystical discipline). Reproducing these highly significative verses in Roman script, along with English translations, word meanings, and extensive commentaries, Nataraja Guru not only spells out his mentors Visions of the Absolute in contemporary idiom, but also shows how these visions are fully validated by modern science.
Eclectic synthesis of varied scientific disciplines into a systematic whole is not all that Nataraja Guru accomplishes here. Rather, his book (now in third edition) is an attempt to reintroduce Brahma-vidya? as the one Master Science that embraces every branch of science, every human interest.
It is not just the magnum opus, but a truly monumental effort of a scientist-philosopher who has spent a whole lifetime to formulate a unitive science, wherein all disciplines of human questing could find a common ground a science where modern science and ancient spiritual wisdom could meet and merge like two opposite poles of a magnet. As a direct disciple of one of the great rishis of the modern age, Nataraja Guru discovers this common ground in Brahma-vidya, which he calls the Integrated Science of the Absolute, and which has, at its base, his Gurus Dars?ana Mala.
A string of hundred Sanskrit verses, composed by the mystic-poet, Narayana Guru (18541928), the Darsana Mala is the very epitome of all visions of truth inspired by his remarkable acquisitions of Upanisadic thought and, yet far more, by his own tapas (mystical discipline). Reproducing these highly significative verses in Roman script, along with English translations, word meanings, and extensive commentaries, Nataraja Guru not only spells out his mentors Visions of the Absolute in contemporary idiom, but also shows how these visions are fully validated by modern science.
Eclectic synthesis of varied scientific disciplines into a systematic whole is not all that Nataraja Guru accomplishes here. Rather, his book (now in third edition) is an attempt to reintroduce Brahma-vidya as the one Master Science that embraces every branch of science, every human interest.
It is well-known that the Jain tradition has been extremely influential in the development of Indian thought and culture. The Jain tradition teaches that there is an interdependence of perception, knowledge, and conduct unified by an axiomatic principle of non-violence in thought, speech, and action. In this way, non-violence defines the core of the Jain tradition, which has had a profound effect on other dharmic traditions originating in India. Jain Dharma is so significant that in some ways it may be incomplete to attempt to understand other Indian traditions (such as Buddhism or Hinduism) without knowing the basics of the Jain tradition, since these other traditions developed in an ongoing dialogue with the insights and wisdom of Jain respondents and visionaries.
This book enables the reader to enjoy a comprehensive journey into the intricate world of Jain thought and culture in a way that is philosophical in its compelling rationality, deeply spiritual in its revelations, yet accessible in its language. The organization of this book allows the reader to engage in an overview of the central teachings of the Jain tradition, but also to ascertain the profundity of its depths. It can be read with equal efficacy in succession from beginning to end, or pursued by individual topics of interest to the reader. Either strategy will have the same effect: a systematic understanding of what the timeless teachings of Jain thinkers have to say about the universal issues of the human condition – and how we might understand our harmonious relationship with other living entities as a powerful and effective spiritual journey.
Vedanta holds an unparalleled and unique place among the six systems of Indian philosophy. Though the Vedas are the fountainhead of Indian philosophical systems, Vedanta incorporates the philosophical thoughts resplendent in the Upanishads, the Brahmasutras, the Bhagavatgita, and in the commentaries on all these texts.
An Introduction to Vedanta introduces the Vedanta philosophy in brief and talks about its cardinal issues like self-control and the meaning of worship, maya and its gunas, upadhi, the theory of cycle, subtle bodies, the role of meditation, samadhi and its four major obstacles, Brahman realization and the state of a jivanmukta and his relation with Brahman and the world.
This book helps one understand bhakti in its historical, philosophical and social persepectives.Two medieval women, Andal, from Tamil Srivaisnavite tradition, and Akka Mahadevi, from Virasaivite tradition, with their poetic renderings and life, are in focus. It also helps to extricate bhakti experience from its mystical aura and make it more accessible to our perceptive faculties.
Bhakti poetry is an amazing amalgamation of art, music, literature, philosophy, politics, soteriology and mysticism. Andal and Akka Mahadevi: Feminity to Divinity reflects this amalgamation in letter and spirit. Two medieval women, Andal, a ninth-century Alvar saint-poetess from Tamil Srivaisnavite tradition, and Akka Mahadevi, a twelfth-century Kannada saint-poetess from Virasaivite tradition, with their poetic renderings and life, got elevated to a stature beyond that of saints.
This book deals with three major aspects. One, understanding of bhakti in its historical, philosophical and social perspectives. It thus delves on the idea and phenomenon of bhakti, the ancient religions and the evolution of bhakti tradition in south India. Two, it portrays the life of poet-saints Andal and Akka Mahadevi and their chosen path of bhakti. Their poetic renderings Tiruppavai and Nachiar Tirumoli of Andal, and vacanas of Akka Mahadevi
have found merit in rituals, theatre, cinema, dance, painting and other arts. The textual analysis of their poetry is done from religious, literary and socio-political angles. Three, it reflects on how the works of these saints have percolated down to the living patterns in modern India; rather it is a dedication to the living traditions in bhakti.
This volume also helps to extricate bhakti experience from its mystical aura and make it more accessible to our perceptive faculties. Thus it enthuses the spirit of anyone, be an artist, a poet, a philosopher, or a scholar.
The book consists of a series of dialogues about the Ao Naga world-view, their traditions, rituals and ethical norms, and their ideas of history and objects of veneration among elders of the Ao Naga tribe, Ao Naga intellectuals and scholars.
The book, as the title says, consists of a series of dialogues about the Ao Naga world-view, their traditions, rituals and ethical norms, and their ideas of history and objects of veneration. The dialogue took place in specially organized meetings and participants were drawn from elders of the Ao Naga tribe, Ao Naga intellectuals and scholars, a student and a visitor from outside.
The conversations that took place in these meetings were recorded and what appears in the book is a very lightly edited version of the recorded conversations. The philosophically interesting aspects of these conversations are the views expressed by various participants on the human condition, the ethical grounding of human life, the dividing line between life and death, and about their institutions for educating the young and dispensing justice.
The book aims to achieve a twofold objective: (1) to secure an authentic articulation of the traditional Ao world through a dialogue between different Ao voices (an aim pursued very differently from the anthropologists participant observation), and (2) clearing the ground for the reflection of philosophical insights thrown up in the process of this articulation. The insights will be obvious to the sympathetic and discerning reader; the reflection is left to those who will read the book with serious philosophical interest.
Sujata Miris paintings are an insightful addition to the dialogic explorations of the book.
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