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Psychology in the In...
Psychology in the Indian Tradition
by: K. Ramakrishna Rao , Anand C. ParanjpeThis authoritative volume draws the contours of Indian psychology, describes the methods of study, defines the critical concepts, explains the central ideas, and discusses their implications to psychological study and application to life.
₹1,620.00
ISBN: 9788124608845
Year Of Publication: 2017
Edition: 1st Indian Edition
Pages : xviii + 388 p.
Bibliographic Details : Glossary; Bibliography; Index
Language : English
Binding : Hardcover
Publisher: D.K. Printworld Pvt. Ltd.
Size: 25
Weight: 950
Professors Ramakrishna Rao and Anand Paranjpe are two distinguished psychologist-philosophers who pioneered what has come to be known as Indian psychology. In this authoritative volume, they draw the contours of Indian psychology, describe the methods of study, define the critical concepts, explain the central ideas, and discuss their implications to psychological study and application to life.
The main theme is organized around the theme that psychology is the study of the person. They go on to present a model of the person as a unique composite of body, mind, and consciousness. Consciousness is conceived to be qualitatively and ontologically different from all material forms. The goal of the person is self-realization, which consists in the realization of the true self as distinct and separate from the manifest ego. It is facilitated by cultivating consciousness, which leads to some kind of psycho-spiritual symbiosis, personal transformation, and flowering of ones hidden human potentials.
Reviewers Comments
Preface to the Indian Edition
Preface to the First Edition
1. Scope, Substance, and Methods of Study
1.1 What Is Psychology in the Indian Tradition?
1.1.1 Indian Psychology and Psychology in India
1.1.2 Indian Psychology and Indigenous Psychology
1.1.3 A Model of Indian Psychology
1.1.4 Metatheoretical Base
1.1.5 Scope and Subject Matter
1.2 Sources of Indian Psychology
1.3 Methods of Study
1.3.1 On the Nature of Research in Psychology
1.3.2 Research Methods in Indian Psychology
1.3.3 Experimental Methods
1.3.4 Phenomenological Methods
1.3.5 Other Methods of Relevance
1.4 How Is It Different?
2. Cultural Climate and Conceptual Roots of Indian Psychology
2.1 The Beginning
2.2 Ritam: Truth and Order
2.3 Pluralism and the Notion of Multiple Perspectives
2.4 States of Consciousness and Types of Knowledge
2.5 Relationship Between Humans and Nature
2.6 The Concept and the Doctrine of Karma
2.7 The Concept of Dharma and Its Role
2.8 Implications of Dharma and Karma for Psychology
2.9 Ubiquitous Suffering: The Existential Anguish
2.10 The Human Quest
2.11 Self-realization
3. Centrality of Consciousness
3.1 Consciousness in Indian Psychology
3.2 Advaita Metaphysics of Consciousness
3.3 Buddhist Phenomenology of Consciousness
3.3.1 Elements of Consciousness
3.3.2 Four Planes of Consciousness
3.3.3 Forms of Consciousness
3.4 Psychology of Consciousness in Samkhya-Yoga
3.5 Concluding Comments
4. MindBody Complex
4.1 Mind in Indian Psychology
4.1.1 Vedic Conception of the Mind
4.1.2 Samkhya Yoga Conception of Mind
4.1.3 Mind in Advaita Vedanta
4.1.4 Mind in Nyaya-Vaisheshika (N-V) System
4.1.5 Mind in Buddhism
4.1.6 Mind in Jainism
4.2 Common Thread
4.3 Indriyas and the Sensory-Motor Apparatus
4.4 A Model of the MindBody Complex
4.4.1 Contrast of East and West
4.4.2 Two Ways of Knowing
4.4.3 Complementarity of East and West
5. Self, Person, and Personality
5.1 Theories of the Self in Indian Thought
5.2 The Concept of Anatta and the Denial of the Self in Buddhism
5.3 Assertion of Atman in Nyaya-Vaisheshika
5.4 The Affirmation of the Self in Vedanta
5.5 Vishishtadvaita of Ramanuja
5.6 Samkhya-Yoga Conception of the Self
5.7 Jaina Conception of the Self
5.8 Some Western Parallels of the Concept of Jiva
5.9 Svabhava, Prakriti, and Personality
5.10 Three Types of Personality in the Bhagavadgita
5.11 Constitution (Prakriti) and Personality According to Ayurveda
5.12 A Buddhist Perspective on Personality Types
5.13 Overview of Personality Typologies from the Indian Tradition
5.14 Psychometric Studies of Guna and Dosha Typologies
6. Cognition, Emotion, and Volition
6.1 Cognition
6.1.1 Shankaras Views of Cognition and Knowledge
6.1.2 From Perception to Cognition
6.1.3 Advaita View of Cognition in Terms of Contemporary Concepts
6.1.4 Applications of Cognitive Psychology in India and the West
6.1.5 Cognitive Deconstruction of the Ego Through Meditation
6.2 Emotion
6.2.1 Bharata on Emotions and Aesthetic Moods
6.2.2 The Paradoxical Nature of Aesthetic Mood
6.2.3 Implications of the Concept of Rasa
6.2.4 Transformation of Emotion in Religious Devotion
6.2.5 Rasa in the Context of Modern Psychology
6.2.6 Emotions and Culture
6.3 Volition
6.3.1 Karma-Yoga as Means to Liberation
6.3.2 Karma-Yoga and Contemporary Psychology
6.4 The Various Pathways to Moksha: Separate or Together?
7. Applied Indian Psychology
7.1 Indian Model of Applied Psychology
7.2 Implications
7.2.1 Implications for Human Development
7.2.2 Pedagogic Implications
7.2.3 Therapeutic Implications
7.2.4 Exploring Extraordinary Human Experience
7.3 Applications
7.3.1 Mental Health and Hygiene: Prevention of Illness
7.3.2 Cure: Servicing the System
7.3.3 Indian Psychology and Positive Psychology
8. Meditation and Applied Yoga
8.1 What Is Meditation?
8.1.1 Yogic Meditation
8.1.2 Buddhistic Meditation
8.1.3 Neurophysiological Aspects of Meditation
8.1.4 Meditation and Attention
8.2 Effects of Meditation
8.2.1 Spiritual and Psychic Effects
8.2.2 Cognitive Effects
8.2.3 Conative Effects
8.2.4 Emotional effects
8.3 Therapeutic Applications
8.3.1 Health Benefits of Meditation
8.3.2 Yoga and Hypertension
8.3.3 Other Healing Effects
8.4 What Does It All Mean?
9. Self-realization: Illustrative Case Studies
9.1 B.G. Tilak: A Modern Interpreter and Practitioner of Karma Yoga
9.1.1 The Background and Motivation for Writing the Gitarahasya
9.1.2 An Outline of Tilaks View of Karma-Yoga
9.1.3 The Emotional and Cognitive Elements in Karma
9.1.4 Understanding Tilak as a Practitioner of Karma-Yoga
9.2 Saint Tukarama: Self-transformation Through Devotion
9.2.1 Historical Background of Tukaramas Life and Work
9.2.2 The Life of Saint Tukarama
9.2.3 The Background and Nature of Tukaramas Spiritual Practice (Sadhana)
9.2.4 God and the Nature of Relationship with Him
9.2.5 Tukaramas Enigmatic Expressions About His Own Death
9.2.6 Theory and Practice of Bhakti-Yoga
9.2.7 Bhakti in Relation to Other Major Paths to Spiritual Uplift
9.2.8 Tukaramas Boundless Compassion
9.3 Ramana Maharshi: A Case of Self-realization
9.3.1 Life Sketch of Shri Ramana
9.3.2 Teachings of Shri Ramana
9.3.3 Ramana Viewed from Advaita Perspective
9.3.4 Ramanas Perspective in Western Context
10. Personal and Social Transformation: Gandhis Psychology of Nonviolence
10.1 The Background
10.2 Gandhi on Human Nature
10.3 Gandhian Dialectic
10.4 Truth
10.5 Nonviolence
10.6 Satyagraha: A Psycho-Spiritual Tool for Conflict Resolution
10.7 Psychoanalysis and Satyagraha
10.8 Gandhis Transformation
10.9 Gandhi: An Organizational Guru
10.10 Summary
Glossary of Sanskrit and Pali Terms
References
Index
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Sale!Tattvopaplavasimha Carvaka darasana ke katipaya pahalu (तत्त्वोपप्लवसिंह चार्वाक दर्शन के कतिपय पहलू) ₹716.00
Jayarashibhatta’s Tattvopaplavsimha (ca. 8th cent.) is considered to be an important work of the Caravaka (Charvak) philosophy. The Charvak philosophy rejects evidence other than the direct evidence, to the extent that it does not consider sky as an element in the five fundamental elements (earth, water, fire, air and sky). The manuscript of Tattvopaplavisimha was obtained from Patan (modern-day Patna) in 1926. It was published in the Oriental Series in 1940 and with an introduction in Hindi by Pandit Sukhlal Sanghvi in 1987. The historical work examines the definitions of the evidence as accepted by various arms of Indian philosophy. The present book reviews the refutation of various epistemological principles explained in Tattvopaplavsimha.जयराशिभट्ट कृत तत्त्वोपप्लवसिंह (आठवीं शताब्दी) चार्वाक दर्शन का ग्रन्थ माना जाता है। चार्वाक दर्शन प्रत्यक्ष प्रमाण के अतिरिक्त सभी प्रमाणों को अस्वीकार करता है, इसके साथ ही प्रत्यक्ष को ही एकमात्र प्रमाण मानने के कारण चार्वाक पंचतत्वों (पृथ्वी, जल, अग्नि, वायु एवं आकाश) में आकाश तत्त्व को नकारता है। तत्त्वोपप्लवसिंह ग्रन्थ की पाण्डुलिपि सन 1926 में पाटन से प्राप्त हुई। सन 1940 में ओरियंटल सीरीज में तथा 1987 में पंडित श्री सुखलाल जी सांघवी की हिंदी भूमिका के साथ प्रकाशित हुआ। यह ग्रन्थ वैतण्डिक पद्धति होने के कारण भारतीय दर्शन के विभिन्न सम्प्रदायों द्वारा स्वीकृत प्रमाणों की परिभाषाओँ और प्रमाण की परीक्षा करता है। प्रस्तुत पुस्तक में तत्त्वोपप्लवसिंह में व्याख्यायित विभिन्न ज्ञानमीमांसीय सिद्धांतों के खंडन की समीक्षा की गयी है।
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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. -
Sale!Sapiens and Sthitaprajna ₹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. -
Sale!Seven Quartets of Becoming ₹1,080.00
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) -
Sale!Navya Nyaya Philosophy of Language ₹360.00
This book represents the philosophy of language in Navya-Nyaya, based upon an analysis of the “Verbal Suffix Chapter” (Akhyatavada) of Gangesha’s Tattvacintamani. Since this chapter elaborates what kind of verbal understanding is generated and discusses related issues, the book demonstrates the main features of that philosophy of language and serves as a good introduction to that. The analysis mainly deals with Gangesha, but in some cases it refers to Raghunatha. Since the book is an attempt to pursue philological exactness and philosophical analysis, it is hoped to interest not only Sanskrit scholars, but also philosophers in general.
The book consists of four lectures. Lecture I clarifies Gangesha’s view of the meaning of the suffixes of a finite verb, which (meaning) is greatly disputed among the Navya-Nyaya philosophers, the Mimamsa philosophers, and the Grammarians. Lecture II investigates how Gangesha determines the meaning of words and illustrates that his method bears upon ontological categories of Vaisheshika. Lecture III deals with Gangesha’s “Five Definitions of Invariable Concomitance Section” (Vyaptipancaka) and elucidates the relation between meaning and the logical structure of the definitions. The lecture also provides diagrams as a tool to represent the structure. Lecture IV explains the realistic standpoint of Navya-Nyaya by clarifying the concept of the counterpositive (pratiyogin) of absence (abhava), or a thing whose existence is negated, focusing on empty terms or non-factual expressions such as “a round triangle”, “the present King of France”, “a rabbit’s horn”, and so forth. The lecture delineates how Udayana, Gangesha, and Raghunatha observed and, as the time passed, did realism thoroughly in language analysis.
