Showing 191–200 of 286 results
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.
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.
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.
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.
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.
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 aivism 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.
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.
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.
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.
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.
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 arent 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. Trasis 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.
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.
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 arent 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. Trasis 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.
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.
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.
The question of the relationship between the ultimate reality of the universe, and its proximate reality as experienced by us, is apt to boggle the mind. Nevertheless, the Hindu school of philosophy, known as Advaita Vedanta, tries to render it comprehensible at the level of the individual through everyday analogies like mistaking a piece of seashell for a piece of silver.
The question of the relationship between the ultimate reality of the universe, and its proximate reality as experienced by us, is apt to boggle the mind, given the vastness of the dimensions involved. The distinction between it and us is like the difference between an avalanche and a snowflake. Nevertheless, the Hindu school of philosophy, known as Advaita Vedanta, tries to render it comprehensible at the level of the individual by pressing everyday analogies into service. One such analogy is suggested by our experience in life when we momentarily mistake a piece of seashell for a piece of silver. Advaita Vedanta then proceeds to employ this pivotal analogy to explore the various dimensions of the relationship of the individual to the world, to the ultimate reality, and of the ultimate reality to the world. This book uses this metaphor as a window which opens out into the world of Advaita Vedanta.
The contributions in this volume deal with contemporary debates in Philosophy of Mind, Philosophy of Action and Moral Philosophy. Some of them relate these current debates to questions raised by ancient Greek and Indian philosophers regarding the nature of self-knowledge and moral agency.
Inquiry concerning the nature of self-knowledge has been one of the fundamental concerns of philosophy from its very inception. The enterprise of providing an adequate account of self-knowledge is closely related to questions regarding the role of humans as subjects of experience and as agents of actions. This collection of essays purports to address the problem of self-knowledge and agency by focusing on: a) the epistemological questions, and b) the relationship between the epistemological issues, and issues centering on agency and morality.
The contributions in this volume not only deal with contemporary debates in Philosophy of Mind, Philosophy of Action and Moral Philosophy, some of them relate these current debates to questions raised by ancient Greek and Indian philosophers regarding the nature of self-knowledge and moral agency.
A whole range of questions regarding the nature and status of first-person epistemology, its connection with questions concerning consciousness, intentionality, rationality, agency, personal identity, and morality are discussed in the twelve essays in this volume written by philosophers actively engaged in research in these areas. These essays provide accounts of the complex manner in which human beings understand and describe themselves as well as engage with the world.
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