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1
Werner, Karel. „Advaita Vedanta and Madhyamika Buddhism. Eastern Religions in Western Thought. M.A. Cherian.“ Buddhist Studies Review 8, Nr. 1-2 (15.06.1991): 212–18. http://dx.doi.org/10.1558/bsrv.v8i1-2.15730.
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Saikh, Asmin. „A Comparative Philosophical analysis of Dravya with Special reference to Yogacara and Vaisesika School“. RESEARCH REVIEW International Journal of Multidisciplinary 7, Nr. 12 (14.12.2022): 142–48. http://dx.doi.org/10.31305/rrijm.2022.v07.i12.021.
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Several Indian intellectual traditions, including Buddhism, Jainism, and the Brahmanical systems of Vedanta, Sankhya, and especially Vaisesika, regularly utilise the term “dravya” in their philosophical and religious texts. There have been disagreements on the precise definition of the term dravya, which is usually translated as “substance,” as well as its historical development and meanings. Even the translation of dravya as “substance” raises questions because dravya isn’t necessarily thought of in terms of immutability, but substance is understood to be an idea that is. The idea of dravya has extremely diverse meanings in Buddhist and Brahmaical intellectual traditions, although being used in both. According to Vaisesika, one of the Brahmaical schools, reality is made up of interactions between substances, and Dravya is a genuine substance that exists independently of any knowing subject. In contrast, substances are viewed as merely labels in Yogacara Buddhism, only existing in connection to a knowing subject. Each entity may be regarded from the point of view of nirvana as either a substance or merely an idea, depending on the particular circumstances.
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Yadav, Rajesh Prasad. „Interconnectedness between Vedanta & Poetry of T.S. Eliot and W.B. Yeats’ Poetry“. Cognition 6, Nr. 1 (08.04.2024): 84–89. http://dx.doi.org/10.3126/cognition.v6i1.64443.
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This paper studies the impact of Eastern philosophy on the writings of both T.S. Eliot and W.B. Yeats. The research demonstrates interconnectedness between the Vedic philosophy and the western writers particularly the thoughts pervasive in the writings of Eliot and Yeats. Eliot engaged deeply with Eastern philosophy in ways which significantly influenced his worldview and his poetry. Eliot’s PhD thesis was on the idealist metaphysics of F.H. Bradley, which he found appealing due to its affinities with Indian philosophical sensibilities. Eliot was influenced by both Hinduism and Buddhism, and especially by the Bhagavad Gītā, which he described as one of the greatest philosophical poems, and by the Mādhyamika or Middle Way Buddhist philosophy of Nāgārjuna. The references to Indian literature are particularly prominent in The Waste Land, several section titles of which they reference Indian imagery. For instance, ‘The Fire Sermon’ references the sermon of the same name delivered by the Buddha; ‘Death by Water’ engages with Indra’s slaying of Vṛtra to release the waters in the Rig Veda; ‘What the Thunder said’ references the eponymous episode from the Bṛhadāraṇyaka Upanishad.
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Et al., Sitthiporn Khetjoi. „Socio- Political Education and Women Empowerment in Buddhist Perspective“. Psychology and Education Journal 58, Nr. 1 (29.01.2021): 1611–14. http://dx.doi.org/10.17762/pae.v58i1.954.
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The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban lower-class women cannot be ignored. The empowerment of women is one of the solutions to the problems of inequality, subordination and marginalization that women face in the society. However, this kind of empowerment is only partial for all though they have economic and political power, they are kept out of decision making or they are dependent on their husband, father or brother for crucial decisions. Buddhism accepts that every human being, independent of the consideration of sex, gender, class etc. is composed of five elements (Paṇcakkhandhā): namely rupa skandha, samjṇa skandha, vedanā skandha, saṁskāra skandha and vijṇanā skandha. On this basis, Buddhism has advocated the equality between man and women and thus has transcended the gender difference. It treats man and woman equally. Buddhism reflected in the Buddhist scriptures that there is a biological difference between women and men, but they have similar intellectual, mental as well as spiritual capabilities.
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Prasad, H. S. „Dreamless Sleep and Soul: A controversy between Vedanta and Buddhism“. Asian Philosophy 10, Nr. 1 (März 2000): 61–73. http://dx.doi.org/10.1080/09552360050001770.
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Stanwood, P. G. „T. S. Eliot, Vedanta and Buddhism by P. S. Sri“. ESC: English Studies in Canada 13, Nr. 3 (1987): 344–48. http://dx.doi.org/10.1353/esc.1987.0046.
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Callicott, J. Baird. „Notes on ‘Self-Realization: An Ecological Approach to Being in the World’“. Worldviews 21, Nr. 3 (2017): 235–50. http://dx.doi.org/10.1163/15685357-02103003.
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How to conceive and experience one’s self is the linchpin for achieving an efficacious environmental philosophy. Naess was among the first to put the question of self at the center of environmental philosophy and laid cautious claim to ‘introduce … a concept of ecological self’ for the first time. Naess’ ‘ecological self’ is vitiated by at least four flaws: (i) an eclectic and mutually inconsistent set of informative sources (Freud, Fromm, William James; Mohandas Ghandhi and Advaita Vedanta); (ii) a narrow conception of ethics drawn principally from Kant; (iii) inattention to state-of-the-art ecology (the science) as a model for an ecological self; (iv) reinforcing rather than deconstructing the insidious notion of self as substance. A self resonant with ecology would posit the self as a knot, nexus, or node in a skein of social and environmental relationships. Such relationships are internal. The classical antecedent of such an ecological self is not the Hindu Ātman/Brahman—the universal substance in all—as per Naess, but the Buddhist Anātman or Anattā (No-self)/Śūnyatā (Emptiness). In the hybrid philosophical expression of Japanese Buddhism by members of the Kyoto School, the core of the internally related ecological self is the topos of mu.
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Dr. Ni Kadek Surpi, M. Fil.H. „DIGVIJAYA MISSION ŚAṄKARĀCĀRYA SEBAGAI UPAYA MENGEMBALIKAN KEJAYAAN HINDU“. Veda Jyotih: Jurnal Agama dan Sains 1, Nr. 1 (29.04.2022): 21–34. http://dx.doi.org/10.61330/vedajyotih.v1i1.10.
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abstrak
Adi Śaṅkarācārya, seorang tokoh Hindu yang sangat terkenal. Karya dan pemikirannya memberikan pengaruh yang sangat luas dalam filsafat dan teologi. Perjalanan penaklukannya, perjalanan debat yang dikenal Digvijaya Mission dikenang sebagai perjalanan luar biasa. Bukan sekedar menyebarkan doktrin advaita Vedanta, tetapi mengembalikan kejayaan Sanatana Dharma. apa keunggulan utama Śaṅkarācārya sehingga ia mampu mengalahkan debat banyak tokoh terkenal, termasuk tokoh-tokoh utama Buddhist ? Artikel ini menjelaskan tentang perjalanan misi debat Śaṅkarācārya sekaligus keunggulan pemikirannya. Ācārya memasuki tahapan Sanyasi, pada usia masih sangat muda. Bahkan ia dikenal sebagai anak yang jenius. Namun dibalik itu, pertemuannya dengan Ṛṣi Vyasa tampaknya mengobarkan semangat pengabdian sekaligus kepercayaan diri yang tinggi, disamping kemampuan pengetahuan dan spiritualitas yang terasah sempurna walau berusia muda.
Kata kunci : Śaṅkarācārya, Digvijaya Mission, tarka-vada
abstract
Adi Śaṅkarācārya is a very famous Hindu figure. His work and thoughts have had a profound influence on philosophy and theology. His conquest journey, his debating journey known as the Digvijaya Mission, is remembered as an extraordinary journey. Not only spreading Vedanta's Advaita doctrine but restoring the glory of Sanatana Dharma. What is the main advantage of Śaṅkarācārya that he can beat the debate of many famous figures, including prominent Buddhist figures? This article describes the journey of Śaṅkarācārya's debate mission as well as the excellence of his thinking. Ācārya entered the stage of Sanyasi at a very young age. He is known as a genius child. Furthermore, his meeting with Ṛṣi Vyasa seemed to ignite a spirit of devotion as well as high self-confidence for him. Besides that, he also has knowledge and spirituality, which is perfectly honed even though he is young.
Keywords: Śaṅkarācārya, Digvijaya Mission, Tarka-vada
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Sharma, Arvind, und Richard King. „Early Advaita Vedanta and Buddhism: The Mahayana Context of the Gaudapadiya-Karika“. Philosophy East and West 48, Nr. 4 (Oktober 1998): 661. http://dx.doi.org/10.2307/1400023.
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Pugliese, Marc A. „Not with a Ten-Foot Pole?“ Process Studies 50, Nr. 1 (2021): 45–66. http://dx.doi.org/10.5840/process20215014.
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This article brings together Alfred North Whitehead and Śaṅkara, the eminent eighth-century teacher of Advaita Vedanta, in a dialogue on causation. After arguing that comparative philosophical encounter is possible, the article investigates how Whitehead might benefit Śaṅkara in his critique of the Buddhist doctrine of momentariness and how Śaṅkara may assist Whitehead in responding to criticisms of his own doctrine of causation and his critique of Hume.
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Pugliese, Marc A. „Not with a Ten-Foot Pole? A Mutually Enriching Dialogue Between Whitehead and Śaṅkara on Causation“. Process Studies 50, Nr. 1 (01.04.2021): 45–66. http://dx.doi.org/10.5406/processstudies.50.1.0045.
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Abstract This article brings together Alfred North Whitehead and Śaṅkara, the eminent eighth-century teacher of Advaita Vedanta, in a dialogue on causation. After arguing that comparative philosophical encounter is possible, the article investigates how Whitehead might benefit Śaṅkara in his critique of the Buddhist doctrine of momentariness and how Śaṅkara may assist Whitehead in responding to criticisms of his own doctrine of causation and his critique of Hume.
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Werner, Karel. „An Evaluation of the Vedantic Critique of Buddhism. Gregory J. Darling.“ Buddhist Studies Review 7, Nr. 1-2 (15.06.1990): 172–75. http://dx.doi.org/10.1558/bsrv.v7i1-2.15843.
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Vaziri, Mostafa, und Reinhard Margreiter. „Mostafa Vaziri: Rumi and Shams’ Silent Rebellion. Parallels with Vedanta, Buddhism, and Shaivism“. Philosophischer Literaturanzeiger 69, Nr. 2 (01.06.2016): 186–91. http://dx.doi.org/10.3196/2194584516692115.
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Salazar, Ovidio. „Mostafa Vaziri. Rumi and Shams’ Silent Rebellion: Parallels with Vedanta, Buddhism, and Shaivism.“ Mawlana Rumi Review 8, Nr. 1 (25.01.2017): 175–78. http://dx.doi.org/10.1163/25898566-00801011.
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Patea, Viorica. „“With Inviolable Voice”: Eliot’s Redeeming Word in The Waste Land“. Revista Canaria de Estudios Ingleses, Nr. 85 (2022): 111–30. http://dx.doi.org/10.25145/j.recaesin.2022.85.08.
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"This paper analyzes the notions of despair and selfhood in The Waste Land through the prism of Soren Kierkegaard’s Sickness unto Death (1849). It contends that despite the sense of loss and meaninglessness of existence, The Waste Land traces the journey of the self from ignorance and suffering, from being bound to temporality and sensual thirst, through “the dark night of the soul” to a vantage point from where it can see into “the heart of light.” Furthermore, it claims that Eliot is a twentieth century Dante who goes beyond European frontiers and attempts to reconcile Christianity, Buddhism and the Vedanta with an existentialist discourse."
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Long, J. D. „Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. By Leesa S. Davis.“ Journal of Hindu Studies 5, Nr. 3 (29.09.2012): 302–4. http://dx.doi.org/10.1093/jhs/his037.
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Wattimena, Reza A. A. „Wake Up and Live: The Roots of Cosmopolitanism in Oriental Worldview“. Jurnal Ilmiah Hubungan Internasional 13, Nr. 1 (23.08.2017): 61. http://dx.doi.org/10.26593/jihi.v13i1.2660.61-74.
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<p style="text-align: justify;">This article describes the roots of cosmopolitanism in Oriental worldview, especially in the Indian and Chinese worldview. The idea of cosmopolitanism is important to understand today. It is seen as an alternative solution for various conflicts with religious and cultural motives as background. Oriental civilizations developed the idea of cosmopolitanism through various philosophical teachings, such as Vedanta and Buddhism. Both of them are inherently meditative and cosmopolitan. They focus on insight on reality as it is, not reality as it is conceptualized by religion, philosophy or science. This insight deconstructs also the normal understanding of self-identity and stimulates the rise of cosmopolitan awareness, which is inherently experiential. Without this experience and awareness, various theoretical reflections on cosmopolitanism will be useless.</p>
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Loy, David R. „Review of Leesa S. Davis, Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry“. Sophia 51, Nr. 2 (14.02.2012): 323–25. http://dx.doi.org/10.1007/s11841-012-0297-1.
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Vitalis, Hugo. „Don Cupitt's attraction to buddhism in contrast to Keith Ward's attraction to the vedanta—An analysis“. Sophia 34, Nr. 2 (Dezember 1995): 74–87. http://dx.doi.org/10.1007/bf02772294.
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Ghimire, Ghanshyam. „पूर्वीय दर्शनमा तत्वमीमांसा र ज्ञानमीमांसा [Metaphysics and Epistemology in Eastern Philosophy]“. International Research Journal of MMC 2, Nr. 3 (03.10.2021): 72–89. http://dx.doi.org/10.3126/irjmmc.v2i3.40086.
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प्रस्तुत लेखमा दर्शनका बारे सामान्य परिचय दिंदै पूर्वीय सभ्यताअन्तर्गत भारतीय खण्ड वा हिमाली क्षेत्रबाट प्रवर्तित प्राचीन दर्शनहरूको उल्लेख गरिएको छ । यसक्रममा षड्दर्शन अन्तर्गत पर्ने साङ्ख्य,योग,न्याय,वैशेषिक,मीमांसा र वेदान्तदर्शनएवम् वेदको अस्तित्वलाई अस्वीकार गर्ने चार्वाक,जैन र बौद्घदर्शनको पहिचान गरिएको छ । तत्वमीमांसा र ज्ञानमीमांसा भनेको के हो ? भन्ने विषयमा संक्षिप्त रुपले विश्लेषण गरिएको छ । पूर्वीय क्षेत्रबाट प्रवर्तित प्राचीन नौवटा दर्शनको सामान्य परिचय दिदै तिनीहरूमा पाइने तत्वमीमांसा र ज्ञानमीमांसाका बारे संक्षेपमा उल्लेख गरिएको छ । यसक्रममा तत्वमीमांसाका बारे छलफल गर्दा साङ्ख्यदर्शनमा प्रकृति र पुरुषसहित पच्चीस तत्त्व, योगदर्शनमा छब्बीस तत्त्व, न्यायदर्शनमा सोह्र पदार्थ, वैशेषिकदर्शनमा सात पदार्थ, मीमांसा दर्शनमा पञ्चकर्म, वेदान्तदर्शनमा अद्वैतवाद(ब्रह्मवाद), चार्वाक दर्शनमा भौतिकवाद, जैन दर्शनमा बहुतत्ववाद र बौद्घदर्शनमा शून्यवाद मुख्य तत्वका रुपमा आएका छन् भनेर उल्लेख गरिएको छ । त्यसैगरी ज्ञानमीमांसाका बारे छलफल गर्दा साङ्ख्यदर्शनमा कार्यकारण सिद्घान्त र सत्कार्यवाद, योग दर्शनमा चित्तको व्याख्या र अष्टाङ्ग योग, न्यायदर्शनमा प्रमा, प्रमाता, प्रमाण र प्रमेयकाबारे वृहत् छलफल, वैषेशिकदर्शनमा परमाणुवाद, मीमांसादर्शनमा धर्मफल(कर्मफल सिद्घान्त÷कर्मवाद), वेदान्तदर्शनमा ज्ञानका प्रकार र मोक्षप्राप्तिका साधन, चार्वाक दर्शनमा प्रत्यक्ष प्रमाणका आधारमा लौकिक संसारको व्याख्या, जैन दर्शनमा अनेकान्तवाद, स्याद्वाद र सप्तभङ्गीनयको व्याख्या गर्दै ज्ञानका प्रकार एवम् विधि र बौद्ध दर्शनमा प्रतीत्यसमुत्पाद, कर्मवाद, अनित्यवाद, अनात्मवाद, क्षणिकवाद, शून्यवाद मुख्य ज्ञानका रुपमा आएका छन् भनेर उल्लेख गरिएको छ । [This article briefly introduces philosophy focusing on eastern philosophy specifically based on the ancient philosophies originated in Indian sub-continent or Himalayan region. It discusses the philosophies like Sankhya, Yog, Nyaya, Vaiseshik, Mimamsa and Vedanta that fall under six basic philosophies and three other philosophies like Charvak, Jain, and Bauddha which discard the existence of Veda. This essay briefly analyses metaphysics and epistemology, and discusses the metaphysics and epistemology of those nine different philosophies originated in the eastern landscape. Talking about metaphysics, this article has mentioned twenty-five Tatwa including Prakriti and Purush under Sankhya philosophy. Under Yog philosophy, there are twenty-six Tatwa, sixteen matters in Nyaya philosophy, seven matters in Vaiseshik philosophy, Panchakarma in Mimamsa philosophy, Bramhaism in Vedanta philosophy, materialism in Charvak philosophy, multi-physicalism (Bahutatwabad)
in Jain philosophy and zeroism (Sunyabad) in Buddhist philosophy as discussed in the article. Regarding epistemology, there is discussion of the philosophy of good deed (Satkaryabad) in Sankhya philosophy, description of Chitta and eight folded yoga in Yog philosophy, discussion of Prama, Paramata, Praman and Prameya under Nyaya philosophy, atomism (Paramanubad) in Vaiseshik philosophy, Dharmaphal in Mimamsa philosophy, types of knowledge and ways of achieving salvation in Vedanta philosophy, description of physical world in Charvak philosophy, types of knowledge and their methods in Jain philosophy, and lastly, Karmabad, Anityabad, Anatmabad, Sunyabad, kshanikbad in Buddhist philosophy.]
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शर्मा Sharma, यादवप्रसाद Yadavprasad. „अविद्या/माया चिन्तनका दृष्टिमा ऋतुविचार खण्डकाव्य (Rituvichara Khandakavya in view of Avidya/Maya Thoughts)“. Bouddhik Abhiyan (बौद्धिक अभियान) 8, Nr. 01 (30.08.2023): 98–116. http://dx.doi.org/10.3126/bdkan.v8i01.57796.
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ऋतुविचार खण्डकाव्यलाई पौरस्त्य दर्शनको अविद्या÷मायासम्बन्धी मान्यताका आधारमा विवेचना गरिएको यस अनुसन्धानात्मक लेखका निम्ति आवश्यक सामग्री पुस्तकालयीय स्रोतबाट सङ्कलन गरिएको छ र सैद्धान्तिक आधारको निर्माणमा निगमनात्मक विधिको प्रयोग गरिएको छ । यस क्रममा क्रमशः उपनिषद्, साङ्ख्य, योग, न्याय, वैशेषिक, मीमांसा, वेदान्त र बौद्ध दर्शनका अविद्यासम्बन्धी स्थापनाहरूको अनुशीलन र ऋतुविचार खण्डकाव्यको सूक्ष्मपठन गरी अविद्यासम्बन्धी चिन्तन अभिव्यञ्जित प्रमुख श्लोकहरू ठम्याएर तिनीहरूको व्याख्या÷विश्लेषण गरिएको छ । अन्त्यमा ऋतुविचार खण्डकाव्यको मूल अलङ्कार्य विषय परिवर्तनमूलक ऋतुचव्रmसम्बन्धी प्रकृतिचित्रण रहे पनि अध्यात्मसम्बन्धी विषयगत विम्बहरू प्रकृतिचित्रणका सन्दर्भमा नै आएका छन् । यसरी काव्यमा अध्यात्मसम्बन्धी विषयगत विम्बहरूले पनि प्राकृतिक परिवर्तनमूलक ऋतुचव्रmसम्बन्धी मूल विषयवस्तुभित्र नै स्थान पाएका छन् र पौरस्त्य दर्शनको अविद्या÷मायासम्बन्धी चिन्तन पनि अलङ्कार्यका रूपमा नभएर अलङ्कारका रूपमा व्यक्त भएको छ । यस खण्डकाव्यमा व्यक्त अविद्या÷मायाचिन्तनमा साङ्ख्य, योग, न्याय, वैशेषिक, मीमांसा र वेदान्तको प्रभाव लेखनाथको अध्ययन एवं श्रवण, मनन तथा निदिध्यासनगत भए तापनि बौद्ध दर्शनको प्रभाव भने उपर्युक्त दर्शनहरूसँग बौद्ध दर्शनको साम्यता र कविको पूर्वसंस्कारगत हो भन्ने निष्कर्ष दिइएको छ ।
(Rituvichara Khandakavya has been analyzed on the basis of Paurastya Darshan's notions of ignorance(avidya) and love (maya) in this article. The necessary material for this research article has been collected from library sources and deductive method has been used in the construction of the theoretical base. In this sequence, the Upanishad, Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, Vedanta and Buddhist philosophy related to Avidya were studied and Rituvichara Khandakavya was carefully read and the main verses expressing thoughts on Avidya were identified and analyzed. In the end, although the main decorative theme of Rituvichar Khandakavya is nature depiction related to changing seasons, the thematic symbols related to spirituality have come in the context of nature depiction. In this way, the thematic symbols related to spirituality in the poetry have also found a place within the main theme related to the natural changing seasons, and the thought about ignorance and love in Paurastya philosophy has also been expressed not as a cause to figure of speech but as a figure of speech. Although the influence of Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta in Avidya/Maya thinking expressed in this ode poem is consistent with Lekhnath's study and hearing, meditation and Nididhya; it has been concluded that the influence of Buddhist philosophy is the closeness of Buddhist philosophy with the above-mentioned philosophies, and earlier-cultural concept of the poet.)
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Massoudi, Mehrdad. „On the Qualities of a Teacher and a Student: An Eastern perspective based on Buddhism, Vedanta and Sufism“. Intercultural Education 13, Nr. 2 (Juni 2002): 137–55. http://dx.doi.org/10.1080/14675980220128979.
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Moon, Hyun-Gong. „Psychologization on the Correlativity between Feeling(vedanā) and Distress - Focusing on Early Buddhist Texts -“. BUL GYO HAK BO 97 (31.12.2021): 99–122. http://dx.doi.org/10.18587/bh.2021.12.97.99.
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Lifintseva, Tatyana, und Dmitry Tourko. „The Strategy of Ontological Negativity in Meister Eckhart’s Metaphysics and in Philosophical Traditions of India“. Religions 9, Nr. 12 (26.11.2018): 386. http://dx.doi.org/10.3390/rel9120386.
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In this article, the authors investigate ontological strategies in Meister Eckhart’s metaphysics, which remounts Neoplatonism and the Corpus Areopagiticum, and in two schools of Indian philosophical tradition, the Advaita Vedanta and Early Buddhism. Along with differences in the anthropology, epistemology, and soteriology of these traditions, we can find similar strategies of ontological negativity and mystical experience in both traditions: detachment from the world of images and forms as the highest blessing; non-association of oneself with corporality, feelings, cognitive ability and reason; interiorizing the intentionality of consciousness, and termination of its representative function. Practically all systems of Indian philosophy were projects of liberation or personal transformation from subjugation and suffering into being free and blissful. The idea of spiritual release is also the cornerstone of Christian salvation as with the renouncement of sin and entering blissful unity with God. The apophatic doctrine of Christian neo-platonic mystics about the concealment, non-comprehensiveness, and inexpressibleness of God as the One and Nothingness, and also the idea of comprehension of God by means of detachment from the created world and one’s own ego, gives us the opportunity for such comparative analysis.
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S., Azis Pajri. „COSMOTHEANDRIC: HUBUNGAN ANTAR AGAMA MENURUT RAIMON PANIKKAR DAN RELEVANSINYA TERHADAP HUBUNGAN ANTAR AGAMA DI INDONESIA“. RELIGI JURNAL STUDI AGAMA-AGAMA 11, Nr. 1 (14.08.2016): 101. http://dx.doi.org/10.14421/rejusta.2015.1101-06.
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Indonesia serves as a countr y with variety of cultures, traditions and religions. Religion, as one of the assets, becomes the problem in interfaith encounter when it faces the truth claim and ag gressive mission. As the consequence, the unexpected conflict happens that resulted in abundant victim and material loss. Two queries include Raimon Panikkar’s cosmotheandric concept in interfaith relation and its relevance on inter-religious relation in Indonesia. This article uses library research applying Peter L. Ber ger’s social construction theor y to analyze the construction of Panikkar’s concept and its relevance on inter-religious relation in Indonesia. Cosmotheandric, in this context, is a reality connected theos, anthropic and cosmos dimension. Panikkar’s Cosmotheandric has been constructed from Christian Trinity, Hinduism Advaita Vedanta and Buddhism Pratityasamut. Religion, in cosmotheandric structure, is situated in the antropical dimension. As the result, Panikar views religions as a part of reality that constructed Cosmotheandric reality. In this regard, religions bore the interconnected entity that constructed Cosmotheandric reality. The application of idea in Indonesian context is done by altering the Cosmotheandric language into local expressions that has sound meaning with theos, antropos and cosmos.
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Paşcalău, Cristian. „Representations of Non-Being in David Lynch’s Eraserhead, Edmund Elias Merhige’s Begotten, and Darren Aronofsky’s Pi: A Comparative Analysis from Indian Philosophy Perspectives“. American, British and Canadian Studies 41, Nr. 1 (01.12.2023): 162–85. http://dx.doi.org/10.2478/abcsj-2023-0024.
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Abstract Cinema, as an artistic medium, has often explored profound existential questions and deeply inquired themes such as the relationship between Being and Non-Being. This study centers on three enigmatic films: Eraserhead, Begotten, and Pi, known for their surreal and contemplative nature. I investigate how these films convey representations of Non-Being and examine their potential ties to Indian philosophical perspectives on existence. The discussion will encompass various elements such as narrative, cinematography, symbolism, and motifs which contribute to the exploration of Non-Being. I explore common threads and distinct approaches to the theme, providing a broader understanding of how filmmakers use their art to grapple with existential questions. The analysis deals with the notions of reality, illusion, emptiness, and the interconnectedness of all existence. Exploring how these films offer unique insights into ontological themes and the nature of existence through a comparative approach, I aim to elucidate the filmmakers’ creative depictions of Non-Being and their potential connections to Eastern philosophical thought, either aligning with or challenging Indian philosophical perspectives (such as Advaita Vedanta, Buddhism, and Jainism) on the human experience and the nature of reality.
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Yadav, Uttma. „General Description of Rahul Sankrityayan's Personality“. RESEARCH REVIEW International Journal of Multidisciplinary 8, Nr. 1 (16.01.2023): 170–74. http://dx.doi.org/10.31305/rrijm.2023.v08.n01.023.
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The all-round development of Rahul ji's personality was actually done by traveling and studying abroad. His amazing determination power and hard work only gave more strength to his personality. In the beginning of the 20th century, there was a movement of public lectures in the religious world. Rahul also prepared a meeting in the Vedanta School under his chairmanship. In Arya Musafir Vidyalaya, his logical power was properly developed and people started accepting him as iron in debates. He worked as a preacher of Vedic religion from 1915 to 1919 and later traveled to Europe as a representative-propagator of Buddhism. After this, he gave very soulful speeches in many literary and public meetings from the position of Sampati. As a speaker, he used the language of the common man, in which the power to mesmerize the listeners was inherent. The speeches given in his Sahitya Sabhas are commendable for Buddhist and Hindi literature as well as special importance.
Abstract in Hindi Language:
राहुल जी के व्यक्तित्व का सर्वांगीण विकास वास्तव में देश विदेश की यात्राओं एवं अध्ययन ने किया। उनकी अद्भुत निश्चय शक्ति एवं कर्मण्यता ने ही उनके व्यक्तितव को और भी दृढ़ता प्रदान की। बीसवी सदी के प्रारम्भ में धार्मिक जगत् में सार्वजनिक-व्याख्यानों की चहल-पहल थी। राहुल ने भी वेदान्त पाठशाला में अपनी अध्यक्षता में एक सभा तैयार की। आर्य मुसाफिर विद्यालय में इनकी तार्किक शक्ति का समुचित विकास हुआ और शास्त्रार्थ में लोग इनका लोहा मानने लगे। उन्होंने वैदिक धर्म के प्रचारक के रूप में सन् 1915 से 1919 तक कार्य किया और बाद में बौद्ध धर्म के प्रतिनिधि-प्रचारक के रूप में यूरोप यात्रा भी की। इसके बाद इन्होंने अनेक साहित्यिक एवं सार्वजनिक सभाओं में समपति के पद से अत्यन्त भावपूर्ण भाषण दिये। वक्ता के रूप में वे जनसाधारण की भाषा का प्रयोग करते थे जिसमें श्रोताओं को मंत्र मुग्ध करने की शक्ति निहिति रहती थी। उनके सहित्य सभाओं में दिये गये भाषण बौद्ध एवं हिन्दी साहित्य के लिए उपादेय होने के साथ-साथ विशेष महत्वपूर्ण भी है।
Keywords: राहुल सांकृत्यायन, साहित्य, व्यक्तित्व, विकास, जीवन।
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Madhukar, Dr Lahange Sandeep. „Review Study on Concept of Aatma in Aastik Darshan“. International Journal for Research in Applied Science and Engineering Technology 10, Nr. 7 (31.07.2022): 1718–24. http://dx.doi.org/10.22214/ijraset.2022.45553.
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Abstract: Ayurveda is a long-established Science along with enormous philosophical concepts as a base, experience of practice through keen interpretation for prognosis and treatment, research, logical thinking and all these are passed on for generations; hence is experienced based science with its own concepts and methods of exploration. The living body is responsible performance by the Purusha or Jeevatma. Acharya Charaka mention that Sattva (Mind), Aatma (Soul) and Sharir (Body) as Tridand Sharir in first chapter of Sutrasthan. These are the tripod of human body in which all the universal factors along with Jeevatma (omnipresent observer) is present. These three are like a tripod; the world is sustained by their combination. They constitute the substratum for everything. According to Hindu philosophy, the systems of philosophy are divided into two main classes, namely, Aastik (Atheist) philosophy and Nastik philosophy. Buddhist, Jain, and Charvaka these 3 are Nastik philosophy which has been not accepted Veda as fundamental consideration. The follower of Sanatan Dharma is divided into the 6 branches as Sankhya, Yoga, Vedanta, Mimansa, Nyaya and Vaisheshika. This is commonly known as Shada Darshan. The views of all these philosophers regarding the Aatma are mentioned here.
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Ghimire, Chandra Kala. „The Mind and its Procedure in Buddhism“. NUTA Journal 8, Nr. 1-2 (31.12.2021): 42–49. http://dx.doi.org/10.3126/nutaj.v8i1-2.44037.
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The mind (nāma) and matter (rūpa) are the two great constituents of the beings. Nāma refers to the mental phenomena of the four aggregates vedanā, saññā, saṅkhāra and vijññān. The mind is a formless, shapeless, non-physical field that functions to store, perceive, and analyze information. It originates when the six senses; eye, ear, nose, tongue, skin and the mind get contact with their corresponding objects; form, sound, smell, taste, touch and mental constituents respectively. The mind and the brain are completely different entities. The mind is an agent that carries the seed to have the next life. The rūpa is a physical phenomenon. It is the material form of the body and of the eternal world. Earth (prithivi dhātu), water (apo dhātu), fire (tejo dhātu) and wind (vayo dhātu) element are the four fundamental elements in our body and the outer world. Mental phenomenon and physical phenomenon are different but dependents on each other. The objective of this article is to examine the mind and its procedure. Both original texts of Buddhism have been used as primary sources and published books and articles have been used as secondary sources of information. Life is all about the continuous process of mental aggregates and physical matter. The mind links the earlier life to the present and for the future. Suffering and happiness are the two major state of a mind. The worldly mind is the source of suffering whereas the enlightened mind is the source of endless happiness. Buddhism is a way of achieving endless happiness i.e nirvana through the practice of the noble path.
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박기열. „On vedanā in Abhidharmakośabhāṣyam for understanding mānasapratyakṣa and svasaṃvedana in Buddhist epistemology“. Journal of Indian Philosophy ll, Nr. 40 (April 2014): 71–104. http://dx.doi.org/10.32761/kjip.2014..40.003.
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Hospital, Clifford. „Comptes rendus / Reviews of books: T. S. Eliot, Vedanta and Buddhism P. S. Sri Vancouver: University of British Columbia Press, 1986. xii + 154 p“. Studies in Religion/Sciences Religieuses 16, Nr. 2 (Juni 1987): 235–36. http://dx.doi.org/10.1177/000842988701600212.
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Polak, Grzegorz. „The Pleasure of Not Experiencing Anything: Some Reflections on Consciousness in the Context of the Early Buddhist Nikāyas“. Religions 14, Nr. 11 (25.10.2023): 1347. http://dx.doi.org/10.3390/rel14111347.
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The Nibbānasukha-sutta contains Sāriputta’s statement that the pleasure (sukha) of nibbāna lies in the fact that nothing is experienced (vedayita). This statement may be seen as complementary to the proclamation in the Kaḷāra-sutta that all that is experienced is unpleasant (dukkha). In this paper, I attempt to reconstruct the ideas serving as a philosophical backdrop to these radical and seemingly counterintuitive claims. I use a comparative and interdisciplinary approach, re-examining several key Nikāya passages, as well as drawing on modern cognitive science and philosophy of mind. I suggest that vedayita and the closely related concept of the five khandhas (and in particular viññāṇa) refer to various aspects of the type of consciousness whose content is phenomenal, introspectable, reportable and may be integrated into memory. I suggest that such consciousness is not a constant feature of our being engaged in the world and that its absence does not entail insentience or being incognizant. I hypothesize that a relatively low frequency of occurrences of such consciousness in the states known as absorption or flow contributes to their pleasurable nature and the altered sense of the passage of time and selfhood. I attempt to explain how the presence or absence of such consciousness is related to the states of dukkha or sukha, with particular focus on the role played by saṅkhāra. I also discuss the limits of introspection as a means of understanding what exactly makes experiences pleasurable or painful, and consider the possibility of non-introspectable forms of pleasure. In conclusion, I suggest that psychological transformation in early Buddhism is connected with a radical change of perspective, which involves no longer identifying with one’s own consciousness.
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Pandya, Raaghav. „The Contemplative Approach of Indian Philosophies & Science Education: A Concentration on the Buddhist Principle of Pratityasamutpada“. Religions 14, Nr. 1 (28.12.2022): 54. http://dx.doi.org/10.3390/rel14010054.
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Contemporary science pedagogy, especially at the secondary level, seeks to emphasize Dewey’s idea of science as a method. More specifically, factors of the nature of science that highlight inquiry-based learning have been popularized and applied in science curricula and classrooms. Simultaneously, the West has experienced exponential growth in studios, seminars, and interventions involving mindfulness, yoga, and Eastern practices. Whether it be for physical health or corporate productivity, these practices have entered the contemporary culture, often with an aspect of cultural appropriation. While these practices have undoubtedly proven to improve performance and control anxiety among young people, this paper argues that adopting the paradigm and premise of philosophies such as yoga, Vedanta, and Buddhism alter student understanding of science and their interaction with the world. This paper will do so by presenting science as an experience of inquiry by the subject, as explained by Dewey, Spencer, and Kuhn. This paper will contrast the approach of these contemplative schools to Cartesian dualism, particularly concerning the idea of subjective awareness. By doing so, this paper will present how a pedagogy based on the paradigm and approach of yoga and mindfulness (not just its meditation practices) can influence students’ experience of oneness with others and their environment, science as inquiry, and being a contributing member of a community. More specifically, this paradigm application allows for a student’s experience of first-person inquiry and awareness that leads to an interconnectedness (pratityasamutpada) and citta vrtti nirodha (stilling of the fluctuating states of mind). In a time when students are heavily engaged in a technology-dependent, pandemic learning environment, this shift in science pedagogy offers an alternative approach that improves student understanding of the role of empathy and sustenance in science.
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Majumder, Bijita, und Sukalyan Ray. „Doctrines of Different Philosophical Schools Regarding the Theory of Cause & Effect and Their Validation in Light of Charaka Samhita“. Journal of Ayurvedic and Herbal Medicine 8, Nr. 2 (30.06.2022): 94–100. http://dx.doi.org/10.31254/jahm.2022.8207.
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Right from the inception of Ayurveda, through its development across the ages, the fundamental principles of Ayurveda have been influenced and enriched by the thoughts and logics from different Indian philosophical schools. Among the many branches of Indian philosophical schools, Nyaya, Vaisheshika, Samkhya, Vedanta and certain Buddhist schools had a great influence in building up the basic fundamental principles of Ayurveda. The theory of causality behind every action i.e. Karya Karana Vada has been adopted by the majority of Indian philosophical schools with their own unique explanation, which gives the distinct identity to each of the doctrines related to the theory of cause and effect. Charaka Samhita, one of the most fundamental treatise of Ayurveda has adopted many of them and explains different biological as well as universal phenomenon on the basis of these theories. A number of doctrines and concepts those are described both in different philosophical schools and Charaka Samhita, among which Paramanu Vada (doctrine of atom), Pilu Paka Vada (doctrine of molecular change), Pithara Paka Vada (doctrine of physical change), Sat Karya Vada (doctrine of causation), Asat Karya Vada (doctrine of non - existence), Arambhavada (doctrine of commencement), Parinama Vada (doctrine of transformation), Vivarta Vada (doctrine of appearances), Kshanabhangura Vada (doctrine of momentariness), and Swabhavoparama Vada (doctrine of self-destruction) are some of the theories which are discussed in this present study with descriptions & examples available in Charaka Samhita.
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Brier, Søren. „Pragmaticism, Science, and Theology or How to Answer the Riddle of the Sphinx?“ American Journal of Semiotics 34, Nr. 1 (2018): 131–61. http://dx.doi.org/10.5840/ajs20186637.
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This text is written in the honor of my scholarly friend John Deely, discussing the claims regarding the relation of modern science and religion put forth in Ashley and Deely, How Science Enriches Theology. I view it as the confrontation of a Peircean and a Thomist philosophical view of modern science and its relation to religion. I argue that the book demonstrates the problems inherent in the dialogue between a Thomist theist and a Peircean panentheist process view. Furthermore, that they are central to the contemporary philosophy of science discussion of the relation between the types of knowledge produced in the sciences and in theology. The important choice seems to be whether the link between science and religion should be based on a panentheist process concept of the divine as arising from a pure zero or on a theology with a personal god as the absolute and eternal source. I argue that Peirce’s triadic semiotic process philosophy is a unique form of panentheism in the way it draws on a combination of Schelling, Unitarianism, plus Emerson, and the transcendentalist’s spiritual ecumenical reading of Buddhist emptiness ontology and non-dualist Advaita Vedanta. This and Peirce’s synechism produce a non-confessional theological process philosophy. The surprising conclusion is that, because of its extended process philosophical grounding in emptiness, this panentheism does not assume any supernatural quality about the divine force of reasoning that drives Cosmogony. Rather Peirce’s pragmaticist formulation stands out as a true non-reductionist alternative to logical positivism’s reductionist unity science, especially in its form of mechanicism based on a concept of transcendental absolute law. The panentheism process view is also an alternative to the many forms of radical constructivism and postmodernism on the other hand. This is one of the reasons why Deely insightfully named Peirce the first true postmodernist.
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Manik Jayasundera, Adhiga. „Development of Health Economy in the Island of Sri Lanka“. Health Economics and Management Review 4, Nr. 1 (2023): 39–46. http://dx.doi.org/10.21272/hem.2023.1-04.
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The Ayurveda universities are producing hundreds of native doctors annually. They can practise in different places and branches. Some of them join the Government Ayurveda hospitals, some practise privately and some are based in hotel and tourism industry. The Ayurveda medication has a long history on the island of Sri Lanka, which can be broadly traced in various sources. According to historical events, the advanced health economy was initially spawned through the introduction of Buddhism since the 6th century before Christ (544 BC). Till then, the locals were medically treating each other with the knowledge acquired by experience. Nevertheless, after 544 BC, another phenomenon occurred: there emerged many Kings as native doctors as well. Among such people, we could usually observe those elites who received education in Guru Gedera (school). They were additionally qualified as building engineers, irrigational engineers, artisans and native doctors. The native doctors were called «Vedana» and they were specialized in various fields viz: gynaecologists, veterinary surgeons, general physicians, etc. King Pandukabhaya, King Buddhadasa and King Parakramabahu I are some of famous native doctors in the ancient past. Their work and treatment methods are well-known and worth reviewing in our article. Besides, its contrast is shown to modern treatment techniques and what differences between them consist in. In particular, we see a difference of treatment and prevention approaches. Previously, natural substances were used as healing items; no drugs were engaged at all. From the British colonisation moment, European techniques were brought to improve the Sri Lankan medicine. Also, not only the past health economy evolution is discussed in the article. It is the specialized modern institutions that are focused on. Especially, what are the most relevant hospitals in Sri Lanka, how they are subdivided, what diseases they recover from, how medical aid is provided to specific age or occupation categories. The issue of state and private medical institutions is described as well: what advantages and disadvantages exist for them. Finally, the conclusion is made whether the Sri Lankan health economy system is reliable and resilient in the modern world.
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Brewer, Judson A. „Feeling is Believing: The Convergence of Buddhist Theory and Modern Scientific Evidence Supporting How Self is Formed and Perpetuated Through Feeling Tone (Vedanā)“. Contemporary Buddhism 19, Nr. 1 (02.01.2018): 113–26. http://dx.doi.org/10.1080/14639947.2018.1443553.
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Karai, Takanori. „On the Interpretation of Dependent Origination from the Perspective of Transmigration in Early Buddhist Scriptures: The Usage of phassa and vedanā“. Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 69, Nr. 1 (25.12.2020): 455–50. http://dx.doi.org/10.4259/ibk.69.1_455.
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Bhattacharjee, Anindo. „Ancient Philosophy, Quantum Reality and Management“. Purushartha - A Journal of Management , Ethics and Spirituality 10, Nr. 1 (21.05.2017). http://dx.doi.org/10.21844/pajmes.v10i1.7794.
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The romanticism of management for numbers, metrics and deterministic models driven by mathematics, is not new. It still exists. This is exactly the problem which classical physicists had in the late 19th century until Werner Heisenberg brought the uncertainty principle and opened the doors of quantum physics that challenged the deterministic view of the physical world mostly driven by the Newtonian view. In this paper, we propose an uncertainty principle of management and then list a set of factors which capture this uncertainty quite well and arrive at a new view of scientific management thought. The new view which we call as the Quantum view of Management (QVM) will be based on the major tenets from the ancient philosophical traditions viz., Jainism, Taoism, Advaita Vedanta, Buddhism, Greek philosophers (like Hereclitus) etc.
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Timoschuk, Elena. „Polycultural Phenomenology“. KnE Social Sciences, 30.01.2020. http://dx.doi.org/10.18502/kss.v4i2.6334.
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The paper deals with the issue of the phenomenological foundations of polyculturalism on the basis of the categories of the following concepts: multi-layer being, concretization, intentionality, life world, and epoché. A comparison of phenomenology with eastern psychotechnics allows us to stress the importance of Husserl’s break with the tradition of speculative philosophy. Phenomenology is a pure experience of selfobservation. Such a radical intellectual position is similar to that of yoga and Buddhism which is also built after breaking with past traditions. They all reformat the cultural shell in order to reset and justify the experience of transcendental meditation. The achievement of the phenomenology lies not only in its reformist direction in philosophy, but also in that it solves the problem of overcoming the crisis of social sciences in Europe due to breaking the deadlock of speculative philosophy and positivism. Its universal value is in the development of cross-cultural research methodology, with the help of which such systems as Vedanta, yoga, Buddhism and phenomenology itself can be in a single intersubjective field.
Keywords: phenomenology of culture, phenomenology of education, multiculturalism, Husserl, life world.
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Nguyen, Minh tri. „Moksha in the Religious Philosophy of Ancient India: A View from Vietnam“. Research Journal in Advanced Humanities 4, Nr. 4 (16.10.2023). http://dx.doi.org/10.58256/rjah.v4i4.1109.
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One of the many outstanding themes found in ancient religions of India is the theme of Moksha or liberation. With time, Indian society changed and man’s mental power also improved. The philosophical thought of Liberation first started between the time of the Rig-Veda (from 1500 B.C to 1000 B.C.) and that of Brahmanas (from 1000 B.C to 800 B.C to 500 B.C), was further developed in the principal message of the Upanishads (from 800 B.C to 500 B.C.) and interpreted differently in the various philosophical and religious schools of the time such as Sankhya, Vaisheshika, Nyaya, Yoga, Mimansa, Vedanta (belonging to orthodox Brahminism) or Jainism. This thought, however, reached its highest development in Buddhism (of the unorthodox system). Each of these philosophical and religious schools, together with its teachings and tendencies, represented the voice of each of the various castes in India and presented a course of physical and mental disciplines for attaining liberation.
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„The path to enlightenment of sacred married home life: Grihasthya dharma as a guiding ideal for the transpersonal marriage therapist“. International Journal of Transpersonal Studies 38, Nr. 1 (01.09.2019). http://dx.doi.org/10.24972/ijts.2019.38.1.236.
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This paper attempts to correct the unwitting reliance of much transpersonal psychology upon Indian texts that were indigenously specific to sannyasins (nonhouseholder, monastics). This includes teachings from advaita vedanta, yoga, and many Buddhist schools on releasement from desire, the diminishing role of the ego, guardedness toward “the mellow-drama” of “worldly” life (as Ram Dass famously cast relational involvements). Some forty years of the unwitting over-application of such teachings to modern non-monastic lives has helped create an artificial split in transpersonal and East-West spirituality teachings involving “engaged/ embodied” and implied “un-engaged/un-embodied” spiritual paths. This article describes the value system and lifelong spiritual developmental path of the married householder (grihasthyin), where healthy ambition and egoic traits such as loyalty and lifelong commitment are emphasized en route to a balanced “ego-dissolution” and “ego-development” within the crucible of lifelong marriage, daily family life, and conscious aging. Thus, “spiritual bypass” issues are highly age-specific. Suggestions for a grihasthya-based marriage therapy are also described, drawing from forty-four years of clinical practice, as well as from the two-thousand-yearold Greco-Judeo-Christian soteriological (spiritually-healing) psychology based in admiration, gratitude, longing, apology, and forgiveness.
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„Indian Philosophy and Some Perspectives of Non-Violence“. Studia Humana 12, Nr. 1-2 (01.03.2023): 122–24. http://dx.doi.org/10.2478/sh-2023-0010.
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Abstract The interview given by Dilipkumar Mohanta (b.1959), a Professor of Philosophy in the University of Calcutta (India). He is presently the Joint Secretary of Indian Philosophical Congress (Estd. 1925). He is a former Vice-Chancellor of the University of Kalyani, and also the founder Vice-Chancellor of the Sanskrit College and University. He is a former member of Indian Council of Philosophical Research. Professor Mohanta is the recipient of number of awards for his academic contribution; such as US Government State Scholar Award (2008) at the University of California (Santa Barbara), Fulbright-Nehru Visiting Lecturer (2011) at the University of Florida, William Paton Fellowship at the University of Birmingham (2015), IUC Associate at IIAS (Shimla, 2001-2003), Professor B. M. Barua Samman (award) in 2016, Jan Jacobsen prize (2016), Manjusree Samman (2022), Kamaladevi Smriti Samman (2022). He is the author of 15 books and 60 papers (in English & Bengali) published in journals in India and abroad. Cognitive Scepticism and Indian Philosophy, Studies in Vaidalyasutra of Nagarjuna, Studies in Jayarasibhatta’s Critique of Knowing from Words, Advaita-Siddhanta-Sara-samgraha (Sanskrit text with Introduction in English), Collected Works of Brajendra Nath Seal (ed.) are some of his important books in English. Mohanta also authored some books on Buddhist Philosophy, Advaita Vedanta Philosophy, Philosophy of Religion and Political Philosophy in Bengali.
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-, Santanu Chakrabortty. „A Brief Study of Chandas in Sanskrit“. International Journal For Multidisciplinary Research 6, Nr. 2 (30.04.2024). http://dx.doi.org/10.36948/ijfmr.2024.v06i02.19092.
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Sanskrit prosody or Chandas refers to one of the six Vedangas, or limbs of Vedic studies. It is the study of poetic metres and verse in Sanskrit. This field of study was central to the composition of the Vedas, the scriptural canons of Hinduism, so central that some later Hindu and Buddhist texts refer to the Vedas as Chandas. The Chandas, as developed by the Vedic schools, were organized around seven major metres, and each had its own rhythm, movements and aesthetics. Sanskrit metres include those based on a fixed number of syllables per verse, and those based on fixed number of morae per verse. Extant ancient manuals on Chandas include Pingala'sChandah Sutra, while an example of a medieval Sanskrit prosody manual is KedaraBhatta'sVrittaratnakara. The most exhaustive compilations of Sanskrit prosody describe over 600 metres. This is a substantially larger repertoire than in any other metrical tradition.
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Chatterjee, Arup K. „Sherlock Holmes and the Adventure of Theosophy: Spiritual Underpinnings of the Science of Deduction“. Journal of Religion and Popular Culture, 09.01.2023. http://dx.doi.org/10.3138/jrpc.2021-0049.
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Sherlock Holmes is often oversimplified as a secular modern professional, with a remorselessly scientific outlook. This hypothesis overlooks late-nineteenth-century English society’s pursuit of new social possibilities for spiritualism, following challenges from Darwinist biological determinism to orthodox biblical mythology and morality. If we see Holmes in a default empirical scientism affiliated to imperial ideologies, we will remain blind to the effects of multiple countercultural and spiritual tones that also underpin the “science of deduction.” Holmes’ methods were subliminally informed by theosophy, as Doyle gleaned much of his spiritual knowledge from first- or second-hand readings on Blavatsky. Thus, Vedantic and Buddhist philosophy find inadvertent—but not coincidental—traces in Holmes through theosophy. An intellectual offspring of the trinity of Darwin, Huxley, and Tyndall, Holmes was also a child of Blavatsky’s occult philosophy. Adopting a decolonial praxis, this paper argues that comparisons between the materialistic principles of Darwin, Huxley, and Tyndall, on the one hand, and Holmes on the other, are as useful as comparing the detective’s work to Blavatsky’s theosophy.
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Meling, Daniel. „Knowing the Knowing. Non-dual Meditative Practice From an Enactive Perspective“. Frontiers in Psychology 13 (18.04.2022). http://dx.doi.org/10.3389/fpsyg.2022.778817.
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Within a variety of contemplative traditions, non-dual-oriented practices were developed to evoke an experiential shift into a mode of experiencing in which the cognitive structures of self-other and subject–object subside. These practices serve to de-reify the enactment of an observing witness which is usually experienced as separate from the objects of awareness. While several contemplative traditions, such as Zen, Mahāmudrā, Dzogchen, and Advaita Vedanta emphasize the importance of such a non-dual insight for the cultivation of genuine wellbeing, only very few attempts in contemplative science have turned toward the study of non-dual-oriented practices. This article starts from a recently developed theoretical cognitive science framework that models the requirements of a temporary experiential shift into a mode of experiencing free from cognitive subject–object structure. This model inspired by the enactive approach contributes theoretically grounded hypotheses for the much-needed rigorous study of non-dual practices and non-dual experiences. To do so, three steps are taken: first, common elements of non-dual-oriented practices are outlined. Second, the main ideas of enactive cognitive science are presented including a principled theoretical model of what is required for a shift to a pure non-dual experience, that is, an experiential mode that is unbound by subject–object duality. Third, this synthesized theoretical model of the requirements for the recognition of the non-dual is then compared with a specific non-dual style of meditation practice, namely, Mahāmudrā practice from Tibetan Buddhism. This third step represents a heuristic for evaluating the external coherence of the presented model. With this, the aim is to point toward a principled enactive view of non-dual meditative practice. In drawing the implications of the presented model, this article ends with an outlook toward next steps for further developing a research agenda that may fully address the concrete elements of non-dual practices.
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Chaturvedi, Amit. „Is the Mind a Magic Trick? Illusionism about Consciousness in the “Consciousness-Only” Theory of Vasubandhu and Sthiramati“. Ergo an Open Access Journal of Philosophy 10 (29.02.2024). http://dx.doi.org/10.3998/ergo.5189.
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Illusionists about consciousness boldly argue that phenomenal consciousness does not fundamentally exist—it only seems to exist. For them, the impression of having a private inner life of conscious qualia is nothing more than a cognitive error, a conjuring trick put on by a purely physical brain. Some phenomenal realists have accused illusionism of being a byproduct of modern Western scientism and overzealous naturalism. However, Jay Garfield has endorsed illusionism by explicitly drawing support from the classical Yogācāra Buddhist philosopher Vasubandhu. In this paper, I assess the degree to which Garfield’s illusionist interpretation accurately captures the views of Vasubandhu and his commentator Sthiramati in their extant Sanskrit works. As it turns out, Vasubandhu and Sthiramati converge with contemporary illusionists in taking an unconscious causal basis of cognitive/linguistic processes to be responsible for generating the illusion of representational states with apparently phenomenal contents. Within their constitutive understanding of the mind as the “imagination of what is non-existent” (abhūtaparikalpa), I raise possible candidates for what might seem to be real instances of phenomenality—mental appearances (pratibhāsa), affective sensory experience (vedanā), and “intrinsic luminosity” (prakṛtiprabhāsvara)—and consider possible responses on behalf of an illusionist interpreter. I conclude that Vasubandhu and Sthiramati really do appear to be strong illusionists about phenomenal consciousness, particularly if phenomenal states are assumed to be essentially representational.