Relevant bibliographies by topics / Advaita vedanta

Academic literature on the topic 'Advaita vedanta'

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Published: 4 June 2021
Last updated: 22 February 2023

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Journal articles on the topic "Advaita vedanta"

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Nicholson, Hugh, and R. Balasubramanian. "Advaita Vedanta." Journal of the American Oriental Society 124, no. 3 (July 2004): 561. http://dx.doi.org/10.2307/4132281.

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Rock, Adam J., and Bianca Klettke. "A transpersonal contribution to the philosophical debate concerning causality." Transpersonal Psychology Review 13, no. 1 (April 2009): 68–76. http://dx.doi.org/10.53841/bpstran.2009.13.1.68.

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In metaphysics there exist long-standing, unresolved problems regarding causation. Indeed, rationalist and empiricist philosophers remain engaged in an intricate debate concerning the ontology of causal relations. We review rationalist and empiricist approaches to the problem of causality and formulate transpersonally orientated criticisms of each. Subsequently, we apply Tart’s notion of a ‘state specific science’ (SSS) to a school of Hindu psychology referred to as advaita vedanta. We argue that advaita vedanta may be conceptualised as a SSS on the grounds that its practitioners apply the methods of essential science from within various grades of samadhi for the purpose of enhancing understanding regarding the nature of reality, consciousness, self, etc. Finally, we attempt to demonstrate that an advaita vedantic SSS has the potential to provide valuable experiential insights regarding the ontology of causation that are unavailable a priori or using ‘normal consciousness sciences ’.
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Fort, Andrew O. "Dreaming in Advaita Vedanta." Philosophy East and West 35, no. 4 (October 1985): 377. http://dx.doi.org/10.2307/1398536.

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Siswadi, Gede Agus. "Studi Komparasi Konsep Tuhan dalam Mistisisme Jawa dan Advaita Vedanta Adi Śańkarācārya." Sphatika: Jurnal Teologi 13, no. 1 (March 1, 2022): 1–13. http://dx.doi.org/10.25078/sphatika.v13i1.1114.

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Mysticism gives a different nuance in defining the concept of God. Because this is related to the individual experience of those who reach the mystical consciousness, awareness of God in mysticism cannot be reached by reason or empirically but through the way of the senses in mind. This article attempts to explain the concept of God in Javanese mysticism and Advaita Vedanta Adi Śańkarācārya. The method used in this research is (library research). The results of this study are 1) the concept of God in Javanese mysticism (Sangkan Paraning Dumadi) and Advaita Vedanta (Brahman as the highest and absolute reality) is monistic theism, namely understanding God as one (transcendent monotheism). 2). In the view of Javanese mysticism, the universe is sourced from God and will return to God, while in Advaita Vedanta, apart from Brahman as an absolute reality, everything else, including nature, is an illusion of Maya. 3). To achieve God's consciousness, Javanese mysticism emphasizes doing Heneng, Hening, Henong, and Catur Lampah Laku, with the spiritual path to reach Manunggaling Kawula Gusti. Whereas in Advaita Vedanta, the union between Atman and Brahman can be achieved by removing the veils of Maya and avidya (ignorance).
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Devi, Johanna. "Advaita Vedanta and Qi Gong." Performance Research 25, no. 6-7 (October 2, 2020): 108–11. http://dx.doi.org/10.1080/13528165.2020.1899663.

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Taber, John A., and Michael Comans. "The Method of Early Advaita Vedanta." Journal of the American Oriental Society 123, no. 3 (July 2003): 695. http://dx.doi.org/10.2307/3217782.

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Joshi, Tulasi Kumar. "Visual Perception: Perspectives from Advaita Vedanta." Journal of Psychosocial Research 15, no. 2 (December 17, 2020): 481–95. http://dx.doi.org/10.32381/jpr.2020.15.02.11.

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Ambarnuari, Mery, and Hari Harsananda. "Advaita Vedanta dalam Teks Śvetāśvatara Upaniṣad." Sanjiwani: Jurnal Filsafat 12, no. 2 (November 15, 2021): 173. http://dx.doi.org/10.25078/sjf.v12i2.2557.

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<p>Kitab suci merupakan jalan untuk mempelajari ajaran dari suatu agama. Agama Hindu memiliki kitab suci yang disebut dengan <em>Veda</em>, <em>Veda</em> disini bukan merujuk pada sebuah kitab, namun <em>Veda</em> terdiri dari banyak kitab yang sudah dikelompokkan atau sudah dikodifikasikan. Munculnya fenomena konflik masyarakat Hindu Bali dengan aliran sampradaya mewajibkan kita untuk menggali kembali sistem filsafat yang ada dalam agama Hindu. Istilah <em>Dvaita</em>, <em>Visistadvaita</em>, dan <em>Advaita</em>, menjadi istilah-istilah yang dikaji lebih mendalam lagi untuk menganalisis aliran yang sesuai dengan filsafat-filsafat tersebut. <em>Śvetāśvatara Upaniṣad</em> merupakan salah satu kitab suci yang akan dibahas ajarannya dalam tulisan ini. Paham <em>advaita</em> <em>Vedanta</em> menjiwai <em>Upaniṣad</em> ini, segala sesuatu yang ada merupakan Tuhan, sedangkan yang lainnya bersifat <em>maya</em>. Adapun paham panteisme dan monisme yang ada secara bersamaan dalam <em>Śvetāśvatara Upaniṣad</em>. Panteisme berkaitan dengan imanensi sedangkan monisme berkaitan dengan transendensi. Hal ini menunjukkan ajaran dalam <em>Śvetāśvatara Upaniṣad</em> erat kaitannya dengan ajaran-ajaran <em>tattwa</em> dalam teks <em>lontar</em> yang ada di Bali, salah satunya yaitu <em>lontar Tattwa Jnana</em> yang dimana memiliki konsep yang serupa dengan yang ada dalam <em>Śvetāśvatara Upaniṣad</em>. Yoga merupakan sarana untuk memurnikan sang <em>atman</em> agar dapat bersatu kembali dengan <em>brahman</em>.</p><p> </p>
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Bauer, Nancy F. "Advaita Vedanta and Contemporary Western Ethics." Philosophy East and West 37, no. 1 (January 1987): 36. http://dx.doi.org/10.2307/1399082.

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Chakrabarti, Chandana. "Socio-Religious Essays in Advaita Vedanta." Journal of Indian Philosophy and Religion 17 (2012): 173–74. http://dx.doi.org/10.5840/jipr2012178.

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Dissertations / Theses on the topic "Advaita vedanta"

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Webster, Travis D. "Discourse of Advaita : Hinduism and the Vedanta Myth." Thesis, The University of Sydney, 2008. https://hdl.handle.net/2123/28971.

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The teaching tradition of Advaita Vedanta is one of the most widely represented forms of Indian religion both outside of India and on the subcontinent itself. The reasons for this popularity are complex and an understanding of it involves an analysis of colonial discourse and the ongoing interest in the tradition by Orientalists and Indian nationalists, as well as an understanding of pre-colonial practices of Brahminization. The academic study of Advaita Vedanta has been continuous since the origins of Indology and the comparative study of religion. In spite of this interest, the tradition has often been represented simplistically as a type of mysticism and as the essence of Hinduism. With this, little attention has been paid to the teaching methodologies (prakriyas) presented in the Upanisads or the traditional understanding of words as a means of knowledge (sabda pramana). One result of the new understanding of ‘birth of language’ and modern trends of secularization has been the discrediting of scriptural authority and the revelatory dimension of religion. More recently, the discipline of religious studies has become involved in debates of method and theory which attempt to move beyond the study of ‘origins’ and towards an understanding of power-knowledge relations and the privatization of religion. Nevertheless, the approach of Indology, while currently conducted across a range of area studies, is still largely limited to philological and textual analysis. This study takes an Indo-critical and structuralist approach to the discourse of Advaita in an attempt to understand Vedanta as an indigenous epistemic tradition, or form of Indian constructivism, while at the same time widening the scope of postcolonial theory and semiotic studies of religion. The Upanisads provide a variety of generic attributes, paradigmatic elements which I delineate, but it is their institutionalization as epistemic and mystic genres of traditional and neo-colonial discourse that l primarily analyze. The broad methodological stance of this study stems from an attempt to come to terms with ethnographic observation of the actual event whereby Swami Dayananda Saraswati (1930-) teaching in India and the West assumed the role of a guru, as he had discerned it in the Upanisads. It also began with the attempt to provide theoretical hypotheses for the cultural and ideological context within which this event took place.
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Śarmā, Pramilā. "Yogavāśiṣṭha kā santa-kāvya para prabhāva /." Nayī Dillī : Neśanala pabliśiṅga hāusa, 1994. http://catalogue.bnf.fr/ark:/12148/cb369705597.

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Gulmini, Lilian Cristina. "Do dois ao sem-segundo: Sankara e o Advaita-Vedanta." Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8139/tde-05122007-155442/.

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A tese tem por objetivo efetivar a análise e demonstração das estratégias discursivas através das quais Çaìkara, o célebre pensador do Hinduísmo medieval (circa 788-820 d.C.), formulou a doutrina monista do Advaita-ved Tnta, construindo para isso um discurso dialógico com relação às principais doutrinas dualistas e ritualísticas adversárias de seu tempo, dentre elas, respectivamente, o S TRkhya-Yoga-darçana e o Mémäàsä-darçana. A análise dos textos sânscritos de Çaìkara dedicados a interpretar as escrituras védicas segue os pressupostos da teoria do discurso, da semiótica de nivel fundamental e dos estudos de intertextualidade, e radica em dois eixos: (1) - o estudo da construção de um discurso monista, apesar das exigências irredutíveis das categorias binárias às quais se curvam a linguagem e o raciocínio humanos; e (2) - o exame dos mecanismos diversos de persuasão e argumentação constantes nos escritos do pensador, os quais constroem uma interpretação específica dos textos védicos ao mesmo tempo em que refutam pontos de vista outrora válidos na tradição sânscrita. A primeira parte da tese, intitulada \"A revelação do Um\", apresenta uma síntese da herança cultural que é pressuposta na leitura dos textos do pensador e uma análise semiótica da articulação, no nível fundamental, do conceito de Absoluto ou \"um-sem-segundo\", Brahman, conforme descrito nas Upaniñad e interpretado por Çaìkara. A segunda parte, intitulada \"Os percursos do dois\", investiga as estratégias discursivas e intertextuais por meio das quais o pensador consegue ressignificar e assimilar em sua doutrina monista o universo relativo e as categorias binárias e ternárias afirmadas em outras doutrinas de sua herança cultural. A tese visa a contribuir para a demonstração de que as teorias do discurso constituem instrumentos que auxiliam a elucidar os mecanismos com os quais a linguagem verbal consegue criar e expressar conceitos abstratos não apreensíveis no mundo dos fenômenos. O trabalho representa também um esforço para suprir uma lacuna da bibliografia brasileira, apresentando sob enfoque inédito fontes textuais relativos a uma vertente nuclear da cultura sânscrita.
The main purpose of this thesis is to analyse and demonstrate those discursive strategies through which Çaìkara, the famous philosopher of medieval Hinduism (circa 788-820 a.C.), has formulated the monistic doctrine of Advaita-vedänta, to which purpose he has elaborated a dialogical discourse in relation to some of the main dualistic and ritualistic opposing doctrines of his time: the Säàkhya-Yoga-darçana and the Mémäàsä-darçana, respectively. Our analysis of the sanskrit texts in which Çaìkara interprets the vedic scriptures is based on the theories of discourse, on the principles of the French school of Semiotics and also on studies of intertextuality. This inedit analysis intends to: (1) - analyse the inter-relation of concepts in the fundamental level of significance that can build a monistic discourse, in spite of those irreductible binary categories that govern human language and reasoning; (2) - examine those mechanisms of persuasion and argumentation which are constant in Çaìkara\'s writings and which help to build specific interpretations of the vedic scriptures, refuting at the same time the points of view of other doctrines. The first part of the thesis, entitled \"The revelation of One\", gives a synthesis of the cultural heritage which is pressuposed in the reading of Çaìkara\'s writings, and afterwards makes a semiotic analysis, on the fundamental level, of the concept of Absolute or \"one-without-a-second\", Brahman, according to the way it\'s given by the Upaniñad texts and interpreted by Çaìkara. In the second part of the thesis, entitled \"Paths of the Two\", are analysed some of those discoursive and intertextual mechanisms through which the thinker can re-signify and assimilate into his monistic doctrine the relative universe and those binary and ternary categories according to what was postulated by other doctrines of his cultural heritage. The thesis contributes to demonstrate that the theories of discourse are valid instruments in the process of analysis of those mechanisms through which verbal language can create and express abstract concepts which, at first, are not aprehensible in the world of phenomenae. The work has also the purpose of adding to brazilian bibliography, under an inedit approach, texts belonging to an important aspect of sanskrit culture.
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Severance, Carl F. "A study of the metaphysic-epistemic relationship in Advaita Vedanta philosophy." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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King, Richard E. "The Gaudapadiyakarika : a philosophical analysis of the Mahayana Buddhist context of early Advaita Vedanta." Thesis, Lancaster University, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282383.

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Gauḍapāda, Bouy Christian. "L'āgamaśāstra : un traité vedantique en quatre chapitres /." Paris : Collège de France, Institut de civilisation indienne : diff. De Boccard, 2000. http://catalogue.bnf.fr/ark:/12148/cb37677318d.

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Allen, Michael S. "The Ocean of Inquiry: A Neglected Classic of Late Advaita Vedānta." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11057.

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The Ocean of Inquiry is a vernacular compendium of Advaita Vedānta, one of the most influential traditions of South Asian religion and philosophy, especially in modern times. Its author, Niścaldās (ca. 1791 – 1863), was a classically trained pandit and a sādhu of the Dādū Panth. His work was widely read in the nineteenth and early twentieth centuries, both in its Hindi original and in regional translations: Vivekananda once referred to it as the most influential book in India. Surprisingly, however, The Ocean of Inquiry remains virtually unknown to Western scholars; even specialists in Hinduism have rarely heard of it. This dissertation aims to draw attention both to Niścaldās’s work and to the broader genre of vernacular Vedānta; it also calls into question the notion that late Advaita Vedānta represents a period of intellectual decline. Part I provides a historical and textual overview of The Ocean of Inquiry, arguing that Niścaldās’s work should be situated within what might be termed "Greater Advaita Vedānta," or Advaita Vedānta as it was disseminated outside the received canon of Sanskrit philosophical works. This part of the dissertation also offers the first comprehensive biography of Niścaldās in English, and it analyzes the significance of his choice to write in the vernacular. Part II investigates the relationship of philosophy and religious practice in Niścaldās’s work. Taking as its starting point the question "What does it mean for knowledge to liberate?" this part of the dissertation argues that for Niścaldās, the key distinction is not between theoretical knowledge and liberating knowledge but between doubtful and doubt-free awareness. For those who are properly qualified, the central practice on the path to liberation is the practice of inquiry (vicāra), interpreted as a dialectical process of raising and removing doubts. This interpretation is supported with three "case studies" of characters in The Ocean of Inquiry who reach liberation. The conclusion is that for Niścaldās, philosophical inquiry is not a purely theoretical undertaking; under the right conditions, it can become a concrete religious practice.
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Morton, Sherry L. "The Divene Devotee Hierarchy in the Theology of Râmnuja: Where the Master Becomes the Servant." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/philosophy_hontheses/1.

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In The Theology of Râmânuja, John Braisted Carman carefully examines the south Asian philosopher Râmânuja’s concepts of the Supreme Person, and the relational dynamics between the Supreme Person and the devotee. Carman sees in Râmânuja’s discussion of the master (úesî)/servant (úesa) relationship the most important understandings concerning the hierarchy between the Supreme Person and the devotee. Carmen argues that in this devotional relationship there is a point at which the distinction between the master and the servant is dissolved, and mutual dependence is revealed. This paper focuses on the point where the roles in the relationship between the divine and the devotee are reversed. In this reversal the master takes on the role of the servant and the servant the master. It is argued here that this role reversal is the action that illuminates the ultimate dissolution of the hierarchy that Râmânuja recognizes and results in spiritual empowerment for the devotee.
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Cover, Jennifer Joy. "Bodhasara by Narahari: An Eighteenth Century Sanskrit Treasure." University of Sydney, 2008. http://hdl.handle.net/2123/4085.

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PhD
Bodhasāra, previously untranslated into English, is a Sanskrit treasure. Written by Narahari in eighteenth century India, it consists of charming Sanskrit verse of the highest order. Full of metaphors and word puns, it is a clever piece of literature that stimulates the intellect and imagination. By carefully following the traditional protocols, Bodhasāra remains acceptable to orthodox Advaita Vedāntins. However, although superficially it appears to be merely another presentation of the Advaita Vedānta tradition, in-depth reading reveals a refreshingly new style. The Hindu tradition is poetically presented as invaluable to awaken discernment between the real and unreal, but the import of Bodhasāra is that, ultimately, liberation requires a maturity that is not bound by anything, including the tradition itself; it comes through an awakening discernment. Narahari is celebrating jīvanmukti, not as liberation from the world, but as liberation while living. Bodhasāra is stylishly poetic, but not poetry for poetry’s sake, nor bhakti (religious devotion); rather it exemplifies the potency of rasa (aesthetic flavour) and dhvani (aesthetic suggestion). Narahari understands the correspondence between words and truth and uses his poetic style to facilitate union of the individual and universal. Few eighteenth century Sanskrit works have even been read, let alone translated into English, so this translation of Bodhasāra is a valuable example of Indian thought immediately before Colonialism. It shows what modernity, defined here as a moving away from entrenched traditional beliefs to an empowerment of the individual living in the present moment, in an Indian context could have been like if Colonialism had not intervened. The implications of Bodhasāra to scholars of Indian history, Advaita Vedānta and Yoga need to be considered. Bodhasāra extends the project ‘Sanskrit knowledge systems on the eve of colonialism’ being a work on mokṣa written in the late eighteenth century. It revitalises academic research into Advaita Vedānta, presents a fresh view of Yoga, and fits well the notion of an Indian modernity or renaissance during the sixteenth to eighteenth centuries.
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Tenzin, Kencho. "Shankara a Hindu revivalist or a crypto-Buddhist? /." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11302006-094652/.

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Thesis (M.A.)--Georgia State University, 2006.
Kathryn McClymond, committee chair; Jonathan Herman, Christopher White, committee members. Electronic text (70 p.) : digital, PDF file. Description based on contents viewed Apr. 20, 2007; title from title screen. Includes bibliographical references (p. 60-61).
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Books on the topic "Advaita vedanta"

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Atmapriyananda. Advaita Vedanta. New Delhi: India International Centre, 2013.

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Living traditions of Advaita Vedanta. Bangalore: The Heritage, 2012.

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Superimposition in Advaita Vedānta. New Delhi: Sterling, 1985.

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Advaita Vedānta meṃ māyāvāda. Dillī: Vidyānidhi Prakāśana, 2005.

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Murti, Sharma Ram. The Veda and Vedanta. Delhi, India: Eastern Book Linkers, 1996.

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Maurya, Śyāmavr̥ksha. Advaita Vedanta, Siddhantabindu ke aloka mem. Nai Dilli: Satyam Pablisinga Hausa, 2009.

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Saha, Sukharanjan. Socio-religious essays in Advaita Vedanta. Kolkata: Jadavpur University, 2009.

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Archak, K. B. A primer of the Advaita Vedanta. Dharwad [India]: K.B. Archak, 1992.

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A, Grimes John. An Advaita Vedanta perspective on language. Delhi, India: Sri Satguru Publications, 1991.

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Charles, Gibson, Maurya Alexis, and International Vedanta Society, eds. International Vedanta Society presents "With love, Swami Probuddhananda": Letters on Advaita Vedanta. Kolkata: International Vedanta Society, 2009.

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Book chapters on the topic "Advaita vedanta"

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Grätzel, Stephan, and Armin Kreiner. "Vedanta (advaita und vishistadvaita) und Buddhismus." In Religionsphilosophie, 257–83. Stuttgart: J.B. Metzler, 1999. http://dx.doi.org/10.1007/978-3-476-05028-1_18.

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Pradhan, Ramesh Chandra. "Matter, Life and Mind: Setting the Boundaries of the Mind in Advaita Vedanta." In Metaphysics of Consciousness, 95–113. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-8064-2_6.

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Locklin, Reid B. "Jivanmukti, Freedom, and a Cassette Recorder: Friendship beyond Friendship in the Tradition of Advaita Vedanta." In Interreligious Friendship after Nostra Aetate, 111–24. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137472113_10.

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Lucks, Julian. "»Who is the dreamer?« – Träumen und Aufwachen in Twin Peaks vor dem Hintergrund des hinduistischen Advaita Vedanta." In Mysterium Twin Peaks, 153–69. Wiesbaden: Springer Fachmedien Wiesbaden, 2020. http://dx.doi.org/10.1007/978-3-658-29752-7_10.

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Allen, Douglas. "Is Gandhi a Vedantist?" In Gandhi after 9/11, 40–59. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199491490.003.0003.

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There is a strong tendency among many scholars to claim that true Hinduism is Vedanta and its highest form is Advaita. Many scholars claim that Gandhi is a Hindu Vedantist and especially an Advaitin. Gandhi does identify with Advaita Vedanta, but also with Hindu and other approaches that reject nondualistic Vedanta. The proposed answer to the question of whether Gandhi is a Vedantist is a qualified yes and a qualified no. Gandhi's philosophy and practice cannot be understood without recognizing the essential contributions of Advaita. However, Gandhi is not a traditional Advaitin and, in many respects, he is not a traditional Hindu. He embraces many presuppositions, values, principles, and practices that are radical critiques of traditional Vedanta and Hinduism. Is Gandhi’s approach to Vedanta hopelessly muddle-headed, uncritical, and incoherent or is he challenging us to rethink traditional religious, ethical, and philosophical positions of greatest significance today?
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"Advaita-vedanta salvation." In Advaita Vedanta and Vaisnavism, 124–28. Routledge, 2013. http://dx.doi.org/10.4324/9780203969700-12.

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"INTRODUCTION." In Samkara's Advaita Vedanta, 15–24. Routledge, 2005. http://dx.doi.org/10.4324/9780203001929-11.

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"THE TEACHER HIMSELF." In Samkara's Advaita Vedanta, 25–45. Routledge, 2005. http://dx.doi.org/10.4324/9780203001929-12.

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"THE NEED FOR THE TEACHING." In Samkara's Advaita Vedanta, 46–62. Routledge, 2005. http://dx.doi.org/10.4324/9780203001929-13.

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"THE SOURCE OF THE TEACHING." In Samkara's Advaita Vedanta, 63–82. Routledge, 2005. http://dx.doi.org/10.4324/9780203001929-14.

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