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This volume presents the multifarious aspects of Utpaladeva, not only an outstanding metaphysician and epistemologist, engaged in a strenuous critical dialogue above all with the Buddhist logicians, but also one of the most extraordinary mystical poets of India. For the first time his contribution to poetics and aesthetics has been duly highlighted.
The book, which partly derives from the papers offered at the first International Seminar on Utpaladeva (IIAS, Shimla 2013), is the first ever attempt at presenting a comprehensive portrait of one of the most important philosophers of premodern India, so far mainly taken into account as a mere predecessor of the great Abhinavagupta. Recent studies by R. Torella and others have shown the central importance of Utpaladeva in the elaboration of the Pratyabhijna philosophy, and reduced the role of Abhinavagupta to that of his brilliant commentator.
The contributors to the present volume have shown the multifarious aspects of Utpaladeva, not only an outstanding metaphysician and epistemologist, engaged in a strenuous critical dialogue above all with the Buddhist logicians, but also one of the most extraordinary mystical poets of India. For the first time his contribution to poetics and aesthetics has been duly highlighted.
The book contains two appendices with the critical edition and translation by R. Torella of fragments from Utpaladevas long commentary (Vivriti) on his Ishvarapratyabhijna-karika and Vritti, one of the most important works of Indian philosophy as a whole, so far deemed to be totally lost.
This book should generate great interest among scholars of Sanskrit and philosophy for its uniqueness and should serve the curiosity of each and every scholarly reader of Kashmir Shaivism.
Vada, meaning debates, dialogues, discussions, was the quintessential of Indian spirit, enabling and promoting the growth of different philosophical and knowledge systems of India. It percolated deep into our mindset and enriched the moral, ethical, religious and sociocultural edifice of anything that was essentially Indian in nature. As continuation of Anvikshiki from the bc era, vada helped thrive Indian traditional knowledge systems. It subsists on diversity and its tradition envisages pluralism.
Most of our Sanskrit works, covering a wide gamut of knowledge systems, are structured in the techniques of debate. This reality applies not only to the philosophical writings, but to Indian medical systems (Ayurveda), Arthashastra of Kautilya and Kamasutra of Vatsyayana as well. Even great epics like Ramayana and Mahabharata are no exceptions.
Vada culture involved verbal duals, attacks and even violence of speech, and all major religious systems — old or modern — were parties to it. This book also elucidates how vata was vital and critical for the growth of our socio-political fabrics. It shows how some of the major conflicts in philosophical systems were centred around karma, jnana, choice between violence and non-violence, pravritti and nivritti. It also presents the manifestations of vada on a vast canvas during the nineteenth and twentieth centuries. Modern spiritual and religious gurus like Ramana Maharshi, J. Krishnamurti and Vinoba Bhave were men of dialogues. Our scholars have applied the varied techniques of vada against the philosophical and scientific systems of the West to prove them correct.
This collector’s issue should enthrall a wide audience of philosophers, scholars and believers in Indian knowledge systems.
The present work is an encyclopaedic and authentic source for the study of Vaisesika, an important system of Indian philosophy. A comprehensive volume on the exposition of categories is worth obtaining by every library and each serious student of Indian thought.
Vaisheshika Darshana mein Padartha Nirupana (Exposition of Categories in Vaisheshika Philosophy) is an encyclopaedic work dealing with the metaphysics of Vaisheshika system of Indian Philosophy. This work takes up an extensive study of the categories of Vaisheshika and deeply analyses each one of them in well-structured manner. This is the most comprehensive book in Hindi which brings out the important contribution of Vaisheshika philosophy in an authentic way. So far, no other work has presented all the aspects of Vaisheshika as a central theme with the detailed analysis of its subsidiary principles in such an inclusive style.
This volume discusses the development of thought in Vaisheshika as well as the historical chronology of its scholars. It specially highlights the views of medieval thinkers of the Vaisheshika system who had hither to been ignored. The first edition of the present work was published from Publications Division, University of Delhi in 1992 and the second edition is now published through the scheme ßRepublication of Unavailable and Rare Textsû of the Rashtriya Sanskrit Sansthan, New Delhi.
This work is an invaluable for the in-depth study of Vaisheshika philosophy and is worth to be obtained by every library and is a wealth of information for all the students of Indian philosophy.
This work analyses some basic concepts of Indian ethics. It shows that a Varnadharma cannot be both natural and obligatory, the prescription of acting desirelessly makes any desireless action justified, the jivan-mukti concept is inapplicable, etc.
This book provides a bold, original and ciritical analysis of some basic concepts of Indian ethics, lifting them up from their regional roots to a general philosophical level, along with illuminatingly creative analysis of some practical issues of moral living. Professor Prasad shows, on logical grounds that a varnadharma cannot be both natural and obligatory, the prescription of acting desirelessly makes any desireless action justified, acting desirelessly itself cannot be a duty, the concept of jivanmukti is inapplicable, etc. In respect of ethical practice, he argues, with fair amount of rigour and originality, for moral anger and forgiveness as a conditional virtue, basing secularism on the primacy of the ethical, and preferring a morally good professional to one who is good as a professional or as a person. His plea for legitimacy of profit in business and non-hyperactivism in applying ethics throws useful light on business ethics. His down-to-the-earth approach makes the book a work on applied ethics and his conceptual openness makes it one on the basics. Its simple style makes it useful not only for students and teachers of philosophy but also for general readers with interest in Indian philosophy and culture.
Vedanta for the Western World is a collection of sixty-eight articles appeared in a magazine having the same title during 1938-45 by eminent scholars of international repute such as Aldous Huxley, Allan Hunter, Gerald Heard and Swami Prabhavananda reflecting on the varied aspects and universal reflections of Vedanta, with an Introduction by Christopher Isherwood. Vedanta, the Vedic philosophy per se, and not time-specific, focuses on three fundamental propositions that man’s real nature is divine; aim of human life is to realize this divine nature; and all religions are essentially in agreement as far as this divine concept is concerned. The essays featured in this volume imbibe and exude the same philosophy being best suited to the understanding of new generation audience, especially the one that belongs to the Western world. This unique volume stands out in its genera of works due to a wide gamut of topics featured in it under the umbrella banner Vedanta. It enables every student of Vedanta know the essence of the Vedic philosophies from the perspectives of both Indian and Western scholars and men of merit.
The multidimensional approach to Vedānta Science Technology extends the core scientific ideas of Vedānta to social, cultural, aesthetic and religious principles. The effort is to present a wide spectrum of intellectual discourse trying to discover fundamental scientific and technological aspects of Vedānta studies.
Vedānta texts have been well known for their richness in fundamental scientific and technological principles with strong potential for research and development today. In fact, much of ancient India’s remarkable achievements in science and technology can be credited to Vedantic texts.
This volume – proceedings of the 22nd International Congress of Vedanta held during 27-30 December 2015 at Jawaharlal Nehru University, New Delhi – features 53 scholarly articles from a wide variety of areas of study. The 22nd Vedanta was a confluence of scholars from various disciplines and the papers in this volume bear the imprint of an intense discussion that is usually expected from a good Vedanta seminar. Though the majority of the papers are in English, a few are in Sanskrit and Hindi as well. The papers are grouped under Vedānta Studies, Vedānta and Philosophy, Vedānta and Science, Vedānta and Culture, Applied Vedānta, and Digital Access and Search of Sanskrit Texts.
This multidimensional approach extends the core scientific ideas of Vedānta to social, cultural, aesthetic and religious aspects of studies, creating a wide spectrum of intellectual discourse and trying to discover fundamental scientific and technological aspects of Vedānta studies.
Being a worthwhile addition to Vedānta studies, this volume should invoke keen interest among all those who are deeply into it, be a student, a researcher or a common reader.
Sree Narayana Guru (1856–1928), an enlightened seer, represents Vedanta as a Science of Consciousness or pure Epistemology. This book deals with Guru’s epistemology and shows how it can eliminate many of the problems in philosophy and life.
The Guru conceives Consciousness or Arivu as the one all underlying Reality that assumes the form of everything in the world, both mind and matter.
Epistemologists are usually either idealists or realists, but the Guru is neither. To him there is no need to place one above the other since they are two manifest forms of one Consciousness.
Many eminent persons have tried to solve the problem of consciousness, but could not succeed because they were not ready to consider man as a pure being and the essence of the world as Consciousness.
To the Guru, in every event of knowing there is the coming together of subject, object and also the function of knowing. These three are Consciousness in essence. What we really need is awareness of it. All kinds of divisiveness, conflicts and crises can be solved through an awakening of the inner consciousness of man which is non-different from the one all underlying Reality titled Brahman, Atman or Consciousness.
This book unveils the vision of Advaita Vedanta in Taittiriya Upanishad with special reference to Shankarabhashya in a unique style, detailing the importance of shabda-pramana, along with free translations of three vallis of the Upanishad. It presents the oneness of triangular phenomenon called jiva, jagat and Ishvara from the Advaita Vedanta perspective.
This book unveils the vision of Advaita Vedanta in Taittiriya Upanishad with special reference to Shankarabhashya in a unique style. Upanishads are shabda-pramana, and this work adequately details the six pramanas, which hold the key to understand the significance of shabda-pramana, along with the five shanti-mantras in Taittiriya Upanishad. As the crux, it analyses Shankaras commentary Taittiriya-Bhashyam on Taittiriya Upanishad, enabling one to understand the deep layers of Advaita Vedanta in detail.
The core theme Vision of Advaita in Taittiriya Upanishad discusses the oneness of the triangular phenomenon called jiva, jagat and Ishvara. It delves deep into the method of deciphering the mahavakyas as well. While following closely the source literature, this volume attempts to detail the nuances of Taittiriya-Bhashyam. The approach of navigating the reader to the principal theme of Advaita Vedanta is expected to give him/her a good background. In ensuring this the volume provides relevant citations and informative explanatory notes. More importantly, it across three vallis Shikshavalli, Brahmanandavalli and Bhriguvalli provides free translations of Taittiriya Upanishad.
This elaborate and scholarly book is expected to add great value to students who wish to have a better understanding of the great Indian tradition called Advaita Vedanta.
Vedānta is the very heart of Indian philosophy. The various schools of Vedānta have been explored under diverse categories including ontological and epistemological, but they are a storehouse of so much more. “Hermeneutics” in simple words can be the theory of interpretation and this book has studied the critique of the Advaita hermeneutics by Rāmānujācārya based on Vedic statements like tat tvam asi, tadaikāta bahu syāma, neha nānāsti kiñcana and many others in his book Vedārthasaṁgraha which mirrors a complete vision of the Upaniṣads. Rāmānujācārya has shown how the Śruti statements can be seen in a coherent manner resolving the conflicts of bheda and abheda. The nature of a word and its various śaktis, followed by how successful are words in describing the concepts of sat, cit and ānanda, are also discussed here.
This book is an initial effort in the hermeneutic studies of Indian texts, which have been kept limited to the scope of philosophy, theology or religion alone. Many more linguistic treasures can be found here.
Vedānta is the very heart of Indian philosophy. The various schools of Vedānta have been explored under diverse categories including ontological and epistemological, but they are a storehouse of so much more. “Hermeneutics” in simple words can be the theory of interpretation and this book has studied the critique of the Advaita hermeneutics by Rāmānujācārya based on Vedic statements like tat tvam asi, tadaikāta bahu syāma, neha nānāsti kiñcana and many others in his book Vedārthasaṁgraha which mirrors a complete vision of the Upaniṣads. Rāmānujācārya has shown how the Śruti statements can be seen in a coherent manner resolving the conflicts of bheda and abheda. The nature of a word and its various śaktis, followed by how successful are words in describing the concepts of sat, cit and ānanda, are also discussed here.
This book is an initial effort in the hermeneutic studies of Indian texts, which have been kept limited to the scope of philosophy, theology or religion alone. Many more linguistic treasures can be found here.
Interreligious dialogue is one of the important ways for overcoming cultural and religious differences and misunderstandings. But it has to reach the depths of the spiritual, philosophical and theological insights of the religious traditions. This volume throws light on concepts of Void (sunya) and Fullness (purna, in Greek pleroma) in the Buddhist, Hindu and Christian traditions.
Interreligious dialogue is one of the important ways for overcoming cultural and religious differences and misunderstandings, and for contributing to world peace. But such a dialogue has to go beyond the social, institutional and purely academic areas: it has to reach the very depths of the spiritual, philosophical and theological insights of the religious traditions. In Buddhism, Hinduism and Christianity such insights are expressed in the apparently opposite, but in reality complementary concepts of Void (shunya) and Fullness (purna, in Greek pleroma). These concepts lead to the respective spiritual experiences and their interpretations in scriptures and philosophies. This volume contains the papers presented at an interreligious seminar at Sarnath, Varanasi, organised by the Abhishiktananda Society, and inspired by the ideas and life of Swami Abhishiktananda (1910-1973). These papers throw light on these fundamental concepts from the different traditions, and are an invitation to dialogue. H.H. the Dalai Lama gave the concluding speech on the importance of interreligious dialogue.
Morality for the Ailing and Others: An Anthology on Applied Ethics, volume 2 is a collection of ten articles written by distinguished scholars who have provided exciting and interesting introduction to some domains of medical ethics, environmental ethics, ethics of politics, exploratory account of moral domains centring female sexuality, women’s position in society and prescribed code of conduct for women and analytic explanation of some hard-core ethical concepts and theories. This publication aims at carrying out the task of emphasizing the link, if any, between hard-core ethical theories and their applications to real life practical situations with special reference to Indian texts and literature. However, any holistic approach to ethics as a branch of philosophy hardly can deny drawing some contrast, comparison and analogy with the Western paradigms. The present anthology is no exception to this custom. Strictly speaking, this is a book on Applied Ethics which aims at exploring concrete suggestions, as far as possible, to meet challenges posed before human beings arising from moral conflicts and dilemmas at different levels of life. Whoever is interested in applied ethics – whether a researcher or a student or a lay reader – will be enormously benefited by the richness of the content of this volume. Authors have sharpened theoretical tools as per their requirements and credibly covered some of the fuzzy areas of practical moral situations. Articles are written in clear language and in very lucid but argumentative style.
This is a book on Buddhist epistemology dealing with different epistemological topics like the nature of knowledge, validity of knowledge, knowledge of knowledge, perception, erroneous perception, among others. The author has referred to different Sanskrit texts and literature available on these topics.
The monograph highlights the philosophical arguments offered by Buddhist thinkers on different aspects of knowledge. Various aspects of Buddhist epistemology right from the basic question of what the Buddhists mean by knowledge, the varieties of knowledge according to their belief and their explanations of the validity of knowledge are examined. A painstaking work of Prof. Madhumita Chattopadhyay, this study deals with different epistemological topics like the nature of knowledge, validity of knowledge, knowledge of knowledge, perception, erroneous perception, inference and its related issues like ascertainment of vyapti, antarvyapti, prasanganuman and fallacies of inference. The author has referred to many primary sources which include different Sanskrit texts as well as the latest secondary literature available on these topics and discusses the important role of concept of absence and the theory of apoha or negative nominalism as a substitute for universals in Buddhist metaphysics. An attempt is made to explore whether solutions to modern epistemo-logical problems as found in the Western tradition can be provided from the Buddhist perspective in order to show that Buddhist epistemology has a relevant role to play in the area of epistemology itself. The book would interest scholars and students interested in the epistemological and logical aspects of Buddhist philosophy.
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