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Approaches to the Re...
Approaches to the Real in Contemporary India
by: Soumitra Basu , Maitreyee DattaThis volume focuses on those issues of the “Real” which have been treated and discussed by the philosophers of contemporary India such as K.C. Bhattacharyya, Surendranath Dasgupta, S. Radhakrishnan, Ras-Vihari Das, P.T. Raju, Satchidananda Murty and J.N. Mohanty.
₹630.00
ISBN: 9788193607640
Year Of Publication: 2023
Edition: 1st
Pages : viii, 168p.
Bibliographic Details : Index
Language : English
Binding : Hardcover
Publisher: Suryodaya Books
Size: 23
Weight: 350
“Man’s inquisitiveness to know about the “Real” has its origin in the philosophical traditions of the West and the East alike. For the ancient Greeks, the Real was metaphysical in nature and they sought to determine the nature of the real through the teachings of philosophers like Aristotle. These views later found place in the philosophy of many Christian fathers of the medieval period. With the Renaissance, the Western philosophy underwent an epistemic turn, so also discussions on the Real. In Indian philosophical heritage, the classical Indian philosophers of different philosophical systems too tried to grasp the concept of the Real from different theoretical frameworks and envisaged certain conclusions. The articles presented in this volume focus on those issues of the Real which have been treated and discussed by the philosophers of contemporary India such as K.C. Bhattacharyya, Surendranath Dasgupta, S. Radhakrishnan, Ras-Vihari Das, P.T. Raju, Satchidananda Murty and J.N. Mohanty. It also gives a glimpse on Professor Mohanty’s view on the Einstein–Tagore controversy.”
“Approaches to the Real in Contemporary India”
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Groomed in a modern academic tradition and post-Enlightenment ideals of creative freedom and social critique, Sri Aurobindo (1872-1950) turned his attention to yoga and the limits of consciousness in its ability to relate to and transform nature. In the process, he documented scrupulously his experiments and experiences based on a synergistic existential framework of practice.
Debashish Banerji correlates the approach to yoga Sri Aurobindo took in his diaries with his later writings, to derive a description of human subjectivity and its powers. Banerji constellates Sri Aurobindo’s approach with transpersonal psychology and contemporary lineages of phenomenology and ontology, to develop a transformative yoga psychology redefining the boundaries and possibilities of the human and opening up lines of self-practice towards a wholeness of being and becoming.
Both scholar and Yogi, Aurobindo (1872-1950) carefully documented the unfolding of spiritual consciousness starting shortly after his deep revelatory experiences while in prison in 1908. His observations were recently published in a two volume set, The Record of Yoga. Debashish Banerji has analyzed this work and offers a detailed, clear, systematic and inspirational interpretation of how the Yoga of Sri Aurobindo may be understood and practiced.
Þ From the `Foreword’ of
Prof. Christopher Key Chapple
Doshi Professor of Indic and Comparative Theology Loyola Marymount University, Los Angeles, (USA) -
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Jim Wilson is an adventurer: mountaineering; Antarctic exploration; adventure films with Sir Edmund Hillary (on one of which he drove a jet boat up Mother Ganga from ocean to sky); climbing and school building with Sir Edmund in the Everest region of Nepal; and sailing to Pacific islands in a small yacht. These physical adventures provide an exciting backdrop to this book.
But Jim is also a religious adventurer. He relates in depth, with clarity and humour, his long journey in search of a satisfying way of understanding and experiencing the true nature of his self, and of his place in this mysterious universe. Studying Western philosophy and theology moved him away from intense involvement in the liberal Christianity of his parents. So he looked to India, inexhaustible source of inspiration. For two years he studied Indian philosophy and religion at Banaras Hindu University, Varanasi. Then he taught for 23 years in the Department of Philosophy and Religious Studies at the University of Canterbury, New Zealand, returning many times to India and Nepal.
Though profoundly moved by the religions he studied and taught about, he was unable to accept the metaphysical beliefs underpinning them. Increasingly, though, he became fascinated by modern scientific discoveries about the universe, and about our planet and the evolution of life on it. So he wove together elements from religious and scientific traditions. In particular, he took Adi Shankara’s Advaita, also known as spiritual monism, and applied it to the physical universe, adding in also feelings and attitudes from New Zealand’s indigenous Maori religion. He now believes that the centre of his being is the physical energy of the universe, with which, therefore, he is at one. He finds this deeply satisfying in understanding, and emotionally and morally experiencing, his place on this planet and in the universe. Because it owes so much to spiritual monism he calls it physical monism, or physical Advaita. -
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Jainism regards life to be eternal. Recognizing that the soul can never die, but merely takes a new body, a careful tradition welcoming death through intentional fasting developed more than two thousand years ago. A legal challenge Rajasthan was put forward in 2013, suggesting that this practice is harmful and coercive and targets women in particular. For a short while Sallekhanā, which means the “thinning of existence,” was declared illegal. In response to this controversy, three conferences were convened by the International School for Jain Studies to explore the legal, religious, and medical aspects of this practice. Experts discussed the long history of the practice, attested to in epigraphs throughout India; the ways in which fasting to death has become an acceptable practice in the Western world; and contemporary instances of its observance in India. This volume presents an interdisciplinary approach to thinking about the end of life, from biomedical, historical, religious, and legal perspectives.
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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. -
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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.
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