Artykuły w czasopismach: „Advaita vedanta”

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Nicholson, Hugh, i R. Balasubramanian. "Advaita Vedanta". Journal of the American Oriental Society 124, nr 3 (lipiec 2004): 561. http://dx.doi.org/10.2307/4132281.

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Rock, Adam J., i Bianca Klettke. "A transpersonal contribution to the philosophical debate concerning causality". Transpersonal Psychology Review 13, nr 1 (kwiecień 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, nr 4 (październik 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, nr 1 (1.03.2022): 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, nr 6-7 (2.10.2020): 108–11. http://dx.doi.org/10.1080/13528165.2020.1899663.

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Taber, John A., i Michael Comans. "The Method of Early Advaita Vedanta". Journal of the American Oriental Society 123, nr 3 (lipiec 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, nr 2 (17.12.2020): 481–95. http://dx.doi.org/10.32381/jpr.2020.15.02.11.

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Ambarnuari, Mery, i Hari Harsananda. "Advaita Vedanta dalam Teks Śvetāśvatara Upaniṣad". Sanjiwani: Jurnal Filsafat 12, nr 2 (15.11.2021): 173. http://dx.doi.org/10.25078/sjf.v12i2.2557.

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Kitab suci merupakan jalan untuk mempelajari ajaran dari suatu agama. Agama Hindu memiliki kitab suci yang disebut dengan Veda, Veda disini bukan merujuk pada sebuah kitab, namun Veda 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 Dvaita, Visistadvaita, dan Advaita, menjadi istilah-istilah yang dikaji lebih mendalam lagi untuk menganalisis aliran yang sesuai dengan filsafat-filsafat tersebut. Śvetāśvatara Upaniṣad merupakan salah satu kitab suci yang akan dibahas ajarannya dalam tulisan ini. Paham advaita Vedanta menjiwai Upaniṣad ini, segala sesuatu yang ada merupakan Tuhan, sedangkan yang lainnya bersifat maya. Adapun paham panteisme dan monisme yang ada secara bersamaan dalam Śvetāśvatara Upaniṣad. Panteisme berkaitan dengan imanensi sedangkan monisme berkaitan dengan transendensi. Hal ini menunjukkan ajaran dalam Śvetāśvatara Upaniṣad erat kaitannya dengan ajaran-ajaran tattwa dalam teks lontar yang ada di Bali, salah satunya yaitu lontar Tattwa Jnana yang dimana memiliki konsep yang serupa dengan yang ada dalam Śvetāśvatara Upaniṣad. Yoga merupakan sarana untuk memurnikan sang atman agar dapat bersatu kembali dengan brahman.

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Bauer, Nancy F. "Advaita Vedanta and Contemporary Western Ethics". Philosophy East and West 37, nr 1 (styczeń 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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Silberstein, Michael. "PANENTHEISM, NEUTRAL MONISM, AND ADVAITA VEDANTA". Zygon® 52, nr 4 (26.11.2017): 1123–45. http://dx.doi.org/10.1111/zygo.12367.

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Gatot Wibowo. "FILSAFAT ADVAITA VEDANTA DALAM PERSPEKTIF HINDUĪŚṀE". Widya Aksara : Jurnal Agama Hindu 27, nr 1 (5.03.2022): 93–98. http://dx.doi.org/10.54714/widyaaksara.v27i1.180.

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Deva Īśvara mengejawantah ke dunia mengambil perwujudan sebagai Mahāṛṣi Vyasa pada masa berakhirnya Zaman Treta Yoya, dimana realitas ajaran agama Hindu yang terdapat dalam kitab śuci veda mulai berkurang untuk diceritakan secara turun temurun melalui Itihasa dan Purana dan melihat realitas kegelapan yang akan terjadi di zaman Kaliyoga. Penciptaan Catur Veda Saṁhitā, diantaranya : Rgveda, Samaveda, Yajurveda dan Atharvaveda oleh Oleh Mahāṛṣi Parāśara bersama empat muridnya yang diasuh oleh Mahāṛṣi wyasa diciptakan kedunia bertujuan untuk melakukan pembaharuan di Zaman Veda guna sebagai tuntunan dan penciptaan tambak śuci bagi umat pengikutnya untuk menghadapi dinamika yang terjadi di Zaman Kali Yoga. Kitab Rgveda Saṁhitā oleh Sumantu, Kitab Samaveda oleh Mahāṛṣi Jaimini, Kitab Yajur Veda Saṁhitā oleh Mahāṛṣi Pulaha, dan kitab Atharvaveda oleh Mahāṛṣi Vaisampayana yang mengalami perkembangan baru menjadi Catur Veda Sirah ketika sampai di Indonesia dan merupakan pedoman otodidaktis Advaita Vedāṅta seorang Brāhmaṇa kepada sisyanya dalam memahami ajaran : Bṛāhman dan Ātman yang dijabarkan dalam kitab Brāhma Śūtra atau Vedāṅta Śūtra juga dikenal dengan nama Śarīraka Śūtra secara Tattva Upaniṣad.

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Upadhyay, Jaya. "Waking (Dreaming): A Vedantic Reflection on Richard Linklater’s Waking Life". CINEJ Cinema Journal 9, nr 1 (14.07.2021): 292–319. http://dx.doi.org/10.5195/cinej.2021.330.

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This is a reading of the film Waking Life (2001) in the framework of the Indic philosophy of ‘Vedanta,’ more specifically the ‘Advaita’ or the non-dual school of Vedanta. The film’s narrative is constructed out of the protagonist’s dreamscapes. The itinerant protagonist moves through conversations within his dreams, trying to make sense of his ‘wake walking’ situation. These conversations take the form of a more significant philosophical reflection upon the conscious life of humans. In this paper, I analyze some of these conversations and discussions from the Advaita point of view to affirm the film’s orientation towards a spiritual and metaphysical reflection on human life.

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Zhukova, Liubov E. "Concepts of the Divine in the Works of B.K.S. Iyengar as a Reflection of the Ideas of the Founders of Neo-Vedanta". History of Philosophy 27, nr 1 (12.07.2022): 54–67. http://dx.doi.org/10.21146/2074-5869-2022-27-1-59-67.

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The article discusses concepts of the Divine in the works of the modern yoga school founder, B.K.S. Iyengar. The center of interest is the basic accents put by Iyengar on various aspects of the Divine. The author gives the comparative analysis of the ideas about the Divine of Iyengar and founders of neo-vedanta and the world-famous reformers of Hinduism, such as Ram Mohan Rai, Swami Dayananda, Ramakrishna Paramahamsa and Swami Vivekananda. To disclose the specifics of views on the problems of the search for and knowledge of God, the presentation of proofs of the existence of God, the relationship between God and the soul the methods of historic-philosophical reconstruction and comparative analysis were used. The author shows that it is impossible to determine whether Iyengar's teaching belongs to a particular school of Vedanta. Iyengar’s beliefs share the views of the Advaita Vedanta and Vishishta Advaita philosophers. The conclusion that Iyengar philosophical views are an uncritical mixing of the ideas of Western and Eastern religious and philosophical teachings and continue the Neo-Vedanta tradition is done.

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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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Ram-Prasad, Chakravarthi. "Studies in Advaita Vedanta: Towards an Advaita Theory of Consciousness (review)". Philosophy East and West 57, nr 1 (2007): 107–10. http://dx.doi.org/10.1353/pew.2007.0009.

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Shima, Iwao. "Abhasavada, pratibimbavada, and avacchedavada in Advaita-vedanta". JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, nr 2 (1987): 977–72. http://dx.doi.org/10.4259/ibk.35.977.

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Asmariani, Anak Agung Raka. "Tujuan Manusia dan Jalan untuk Mencapainya menurut Advaita Vedanta". Sanjiwani: Jurnal Filsafat 12, nr 2 (15.11.2021): 233. http://dx.doi.org/10.25078/sjf.v12i2.2702.

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Humans are social creatures and in social life and have various complex problems. Various problems that exist are very difficult to be solved. Sometimes it is very difficult for humans to focus themselves to find what is really sought in this life so that a thought arises what is the purpose of humans living in this world? In this study Vedanta philosophy is able to answer this question. This study discusses "Human Goals and the Way to Achieving It According to Advaita Vedanta". This research is a qualitative research Herneutics then the data will be analyzed using descriptive and interpretative methods.This study found that the human goal is to achieve happiness, life and alive is a human goal towards a higher goal. In the teachings of Advaita Vedanta it is emphasized that to achieve the highest goal, namely Brahman itself, there are several ways that humans can take, namely: 1). Understanding Life and alive, 2). Understanding Reincarnation is a way to repair bad karma in previous lives in the hope that human goals will be achieved. 3). The four paths to the ultimate goal are: Karma Yoga, Jnana Yoga, Bhakti Yoga and Raja Yoga. Manusia adalah mahluk sosial dan dalam kehidupan sosial sudah pasti manusia memiliki berbagai permasalahan yang kompleks. Berbagai permsalahan yang ada sangat sulit untuk diselesaikan oleh sebagian orang bahkan terkadang manusia sangat sulit untuk memfokuskan dirinya untuk mencari sesungguhnya yang dicari dalam kehidupan ini sehingga muncul sebuah pemikiran apakah tujuan manusia hidup di dunia ini? Dalam penelitian ini filsafat Vedanta mampu menjawab pertanyaan ini. Penelitian ini membahas mengenai “Tujuan Manusia Dan Jalan Untuk Mencapainya Menurut Advaita Vedanta”. Penelitian ini merupakan penelitian kualitatif Herneutika selanjutnya data akan dianalisis dengan menggunakan metode deskriptif dan interpretatife.Penelitian ini menemukan bahwa tujuan manusia adalah mencapai kebahagiaan, hidup dan kehidupan itu adalah merupakan sebuah tujuan manusia menuju sebuah tujuan tertinggi. Dalam ajaran Advaita Vedanta ditekankan bahwa untuk mencapai tujuan tertinggi yaitu Brahman itu sendiri ada beberapa hal jalan yang dapat ditempuh oleh manusia yaitu: 1). Memahami Hidup dan Kehidupan, 2). Memahami Reinkarnasi adalah jalan untuk memperbaiki karma buruk padamasa kehidupanyang terdahulu dengan harapan tujuan manusia akan dapat tercapai. 3). Empat jalan mencapai tujuan tertinggi yaitu: Karma Yoga, Jnana Yoga, Bhakti Yoga dan Raja Yoga.

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Ulrich, Edward T. "Swami Abhishiktananda and Comparative Theology". Horizons 31, nr 1 (2004): 40–63. http://dx.doi.org/10.1017/s0360966900001067.

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ABSTRACTSwami Abhishiktananda (Fr. Henri Le Saux, 1910–1973) was a French Benedictine who wrote a pioneering work in Hindu-Christian dialogue entitled Saccidānanda: A Christian Approach to Advaitic Experience. Therein he attempted an inclusivist integration of the theologies of Advaita Vedanta and Roman Catholicism. He later rejected aspects of Saccidānanda and argued that Advaita and Christianity are too different to be integrated in this manner. In place of Saccidānanda, Abhishiktananda developed two positions at the end of the 1960s which anticipated current Roman Catholic debates over the theology of religions. One was an experiential inclusivism which bears affinities with the pluralist position of Paul Knitter and others. The other was a “comparativist” position, similar to the one later developed by Francis Clooney and James Fredericks. This paper will examine how Abhishiktananda developed these various approaches to Hindu-Christian dialogue and the tensions between them.

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S, Senthamzil Pavai. "Bharathi and Advaita". International Research Journal of Tamil 3, S-2 (30.04.2021): 6–11. http://dx.doi.org/10.34256/irjt21s22.

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Bharati is the twentieth-century non-recipient. The English of India; During the year, poetry was written in the form of poetry, liberation, social liberation, and the unity of the people with regards to the separation of religions and religions. These songs, legends, myths, and philosophies were completely different and gave new meaning to various god ideas. Bharati, who is the best spiritual poet, has established himself as the Advaita Vedanta by placing himself in the words of the Gita, who sees the soul in all things and sees everything in the soul. The purpose of this article is to explain Bharati's Advaita principle. Gnanika Kavi Bharati, the principle of the best of the Naradharata Bharatam, has manifested himself as an Advaita Vedantic. One that is not two is Brahman. It has penetrated the universe and the cosmos, the myths and the lives. Hiding this state of affairs is a delusion, a world, and a trap. The conqueror of illusion; Bharati's Advaita principle is that Jeevanmukthan is. It is the clear thought of Bharatiya. He emphasizes oneness among many deities. Bharatiya had a great sense of unity within the religion. That is why the rule of Brahman in the soil and sky is the realization of the sovereignty of Brahman in the Panchabhutas. Realizing that the sovereignty of the Brahman is frozen in all life, the poet realizes that the Brahman is also in the Paramatma jivatmas. Bharatiya illuminating the Advaita light is illusory. She refuses to fear death. He cautioned against the possibility of differences due to the illusion of inner turmoil. Your business is here to love people in an effort to inspire them! This is the way to see the differences; The Advaita Principle of Bharati is that humanity will excel if everyone has the sense of "I am everything".

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SATO, Hiroyuki. "The Causality of Cognition in the Advaita Vedanta". JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 44, nr 2 (1996): 896–92. http://dx.doi.org/10.4259/ibk.44.896.

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Ali, Mir Insha. "The Psychological aspects of Bondage in Advaita Vedanta". Asian Journal of Research in Social Sciences and Humanities 5, nr 6 (2015): 98. http://dx.doi.org/10.5958/2249-7315.2015.00137.9.

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Myers, Michael W., i Bina Gupta. "Perceiving in Advaita Vedanta: Epistemological Analysis and Interpretation". Philosophy East and West 44, nr 2 (kwiecień 1994): 406. http://dx.doi.org/10.2307/1399603.

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Weed, Laura. "Consciousness in Advaita Vedanta and in Cognitive Science". Journal of Indian Philosophy and Religion 11 (2006): 117–38. http://dx.doi.org/10.5840/jipr2006114.

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Saraswati, Swami Dayananda. "Discerning the Fundamental Problem According to Advaita Vedanta". International Journal of Yoga Therapy 2, nr 1 (1.01.1991): 28–36. http://dx.doi.org/10.17761/ijyt.2.1.y0w5747g0227j435.

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Vedanta is not a technique, nor a theory nor a system that one can learn and apply to the ways of the mind. It is a teaching that changes your understanding... your vision, in fact, of the nature of all problems that the mind comes up with. Thus, the very nature of problem-solving is altered by seeing that when one solves a specific or topical problem it is only a temporary resolving.

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Lucas, Phillip Charles. "Non-Traditional Modern Advaita Gurus in the West and Their Traditional Modern Advaita Critics". Nova Religio 17, nr 3 (luty 2013): 6–37. http://dx.doi.org/10.1525/nr.2014.17.3.6.

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The Modern Advaita movement has undergone a split between two factions: one remains committed to a more traditional articulation of Advaita Vedanta, and the other has departed in significant ways from this traditional spiritual system. Over the past fifteen years, the Traditional Modern Advaita (TMA) faction has launched sustained and wide-ranging criticism of Non-Traditional Modern Advaita (NTMA) teachers and teachings. This article identifies the main themes of TMA criticisms and interprets their significance using insights from the social sciences and history of religions. I suggest that some reconfiguring of the Advaita tradition is necessary as it expands in transnational directions, since the structures of intelligibility from one culture to another are rarely congruent. Indeed, adaptation, accommodation and reconfiguration are normal and natural processes for religious traditions expanding beyond their indigenous cultural matrices. In the end, the significant questions for Advaita missionaries to the West may be how much accommodation is prudent, how rapidly reconfiguration should take place, and what adaptations are necessary for their spiritual methodology not only to survive but also thrive in new cultural settings.

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L. Shaw, Jay. "Vivekananda and Bertrand Russell on conception and development of human being". International Journal of Development Issues 13, nr 3 (26.08.2014): 231–41. http://dx.doi.org/10.1108/ijdi-06-2014-0044.

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Purpose – The purpose of this paper is to compare Swami Vivekananda’s conception and development of human being with those of Bertrand Russell. The author also discusses Vivekananda’s conception of the human being in more detail and his methods for the development of human nature so that one can attain the ultimate goal of life. Design/methodology/approach – Vivekananda’s view of human development is not to be equated with richness of material possession or with knowledge about the empirical world, which are sometimes necessary for the successful performance of virtuous actions. Vivekananda has instead emphasized the apprehension of truths, not only for our intellects but also for our hearts. Findings – The oneness of Advaita Vedanta can, according to Vivekananda, be realized in our life in this world. Originality/value – Vivekananda has shown not only how to apply the Advaita Vedanta in our life for our development but also how to achieve the ultimate goal of life, which is freedom from all types of suffering, and harmony in life.

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Maulana, Ilham. "ILUSI KEBENARAN DALAM PERSPEKTIF SHANKARA". Refleksi: Jurnal Filsafat dan Pemikiran Islam 20, nr 1 (6.09.2020): 47. http://dx.doi.org/10.14421/ref.2020.2001-03.

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Recent times, news spreads fast without knowing whether the news is true or not. The truth was fought over. Each person/group claims that he or she is the truth while the others are wrong. Seeing this phenomenon, it seems to be interesting to see the illusionary concept of truth initiated by Shankara. For this reason, this article then discusses the illusionary concept (maya) of Adi Shankara (788-820), a mystic known as the Advaita Vedanta philosophy. It was Shankara who challenged what we had thought to be the truth. In the Advaita Vedanta it is taught that the only truth is Brahman. Apart from Brahman, everything is an illusion. The illusion of truth here—which is always conditioned—does not want to say that truth is relative, that is, there is no absolute truth because each person/group has their own version of truth. But that truth is transcendent, it is unreachable.

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Fost, Frederic F. "Playful Illusion: The Making of Worlds in Advaita Vedanta". Philosophy East and West 48, nr 3 (lipiec 1998): 387. http://dx.doi.org/10.2307/1400333.

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Sharma, Arvind, i John Grimes. "Problems and Perspectives in Religions Discourse: Advaita Vedanta Implications". Philosophy East and West 46, nr 1 (styczeń 1996): 91. http://dx.doi.org/10.2307/1399338.

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Sharma, A. "Who speaks for Hinduism? A perspective from Advaita Vedanta". Journal of the American Academy of Religion 68, nr 4 (1.12.2000): 751–59. http://dx.doi.org/10.1093/jaar/68.4.751.

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Anderson, Joshua. "An Investigation ofMokshain the Advaita Vedanta of Shankara and Gaudapada". Asian Philosophy 22, nr 3 (sierpień 2012): 275–87. http://dx.doi.org/10.1080/09552367.2012.709722.

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Saha, Santosh. "Tolerant Values and Practices in India: Amartya Sen’s ‘Positional Observation’ and Parameterization of Ethical Rules". Tattva - Journal of Philosophy 7, nr 1 (1.01.2015): 51–84. http://dx.doi.org/10.12726/tjp.13.4.

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In explaining the reasons for sustained existence of tolerance in Indian philosophical mind and continuation of tolerant practices in socio-political life, Amartya Sen argues that tolerance is inherently a social enterprise, which may appear as contingent, but for all intents and purposes is persistent. Basing his thesis that is opposed to Cartesian dualism, which makes a distinction between mind and body, Sen submits that Indian system of universalizing perception finds a subtle form of connection between mind and body. He expands the ancient core worldview, Vasundhara kutumbakam (entire world as one family) as a secular tolerant civil code,1which makes a connection between the transcendental and the pragmatic planes of consciousness, and reconstructs a thesis about tolerance around human consciousness, which is collectivized and anchored in an acknowledged public space in society that is joined together psychologically as well as philosophically. Tolerance as consciousness can be regarded a necessary condition for playing the role of intentionality as stipulated by classical philosophy (Advaita Vedanta; buddhi, or intelligence as in Samkhya and Yoga). Aware of this ancient wisdom that accepts relativism as an impasse over some evaluative matter, Sen avoids the pitfalls of cultural relativism in tolerance by offering an argument that is based on the metaphysics of Advaita Vedanta and other religious and secular literature, and epitomizes an internationalizing virtue in tolerant traditions. I would examine some interconnected issues, such as the ethical “perimeter” of Sen’s philosophical observation of totalized value system and Indian tolerant attitudes in real life, etc., raising the broader question about the location of cultural identity in relation to supranational state organization. My chief argument is that Sen has been able to observe a connection between the Advaita Vedantic moral philosophy that informs that viewed from the Brahmanic perspective of absolute knowledge in unity, the apparent subject of duality is not the ultimate subject. My conclusion is that valuing of tolerance, individual liberty as well as civil rights is a particular contribution of Western thinking and philosophy; the Western advocates of these rights often provide ammunition to the non-Western critics of tolerance and human rights.

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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 (1.04.2021): 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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Ferrer Mora, Hang. "No-dualidad en las sabidurías orientales". ENDOXA, nr 45 (8.06.2020): 199. http://dx.doi.org/10.5944/endoxa.45.2020.23179.

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El presente artículo se centra en el concepto de no-dualidad en las sabidurías orientales. En primer lugar, se expondrán y comentarán sus definiciones y su relevancia en el pensamiento y la filosofía oriental. Tras analizar los diferentes significados de no-dualidad propuestos por Loy, se trazará su origen en el taoísmo, budismo, zen, hinduismo y vedanta advaita. Además, se examinarán los principales textos de las sabidurías orientales mencionadas anteriormente para encontrar posibles afirmaciones no-duales.

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Thayanithy, Murugu. "Advaita Doctrine and Unity". International Research Journal of Tamil 3, S-2 (30.04.2021): 40–45. http://dx.doi.org/10.34256/irjt21s28.

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The idea of unity arises in the Vedas in the world of Indian philosophy. Though there is a natural worship, it is finally discovered that all the gods are the same power. In later times, all the deities were worshipped as Prajapati. The thought of unity continued to be immersed in the upanishads that finally arose in the Vedas. The lord was called Brahmma. In the period, Sankara has given importance to Advaita thought, in order to clarify the views found in the Upanishads. The Advaita theory speaks of the fact that it is a true object. That is The Brahman, and there is no defect in it. For this he speaks of vivatvatism, prativivavada, and avatarvatism. He is strongly presenting the idea that the world and life arise from the Brahmana. But the following principles of Vishitatvaita, Dvaita and Saiva saivism are the three truthful of the Lord, life and the world. But they too are willing to speak of the lord who is not less. In this way, we cansee that the advaita doctrine of Sankarar cannot be presented as a description of the doctrine by refusing or standing away. So all theories speak of a true object in the end, which is the object of the divine doctrine that is now widely worshipped throughout the world. The Vedas, Upanishads, Vedanta and Saiva siddhanta concepts are presented to the forefront of this article. The study is explained in a way that is compared with history to find out the truth of the study.

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Pskhu, Ruzana V. "Revelation as a Source of Knowledge in Vishishta-advaita-vedanta Yamunacarya". Philosophy of Religion: Analytic Researches 3, nr 1 (2019): 117–26. http://dx.doi.org/10.21146/2587-683x-2019-3-1-117-126.

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Saha, Sukharanjan. "A Comparative Appraisal of Nyaya and Advaita Vedanta Theories of Perception". Journal of Indian Philosophy and Religion 19 (2014): 3–15. http://dx.doi.org/10.5840/jipr2014191.

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Saha, Sukharanjan. "A Comparative Appraisal of Nyaya and Advaita Vedanta Theories of Perception". Journal of Indian Philosophy and Religion 20 (2015): 3–15. http://dx.doi.org/10.5840/jipr2015201.

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Vrajaprana, Pravrajika. "The Guru and His Queer Disciple". Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, nr 3 (10.12.2010): 243–58. http://dx.doi.org/10.1558/post.v4i3.243.

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Christopher Isherwood’s engagement with Vedanta falls outside the frame of conventional readings, confronting the assumption that religion and homosexuality are mutually exclusive. Isherwood was a committed follower of Vedanta’s nondualistic philosophy (advaita), which provided a nonjudgmental basis for his spiritual aspirations. This approach was crucial for Isherwood since his acceptance of a spiritual ideal and practice was critically dependent upon how his homosexuality was accepted. Pivotal in Isherwood’s life was his relationship with Swami Prabhavananda, whose influence was as profound as that of E.M. Forster. Isherwood produced a considerable output of religious writings in his career, yet he has been neglected as a religious writer. This paper interrogates colonialist condescension towards Isherwood as a “Hindu,” typically opposing Western “reason” against Hindu “superstition.” The paper concludes by suggesting that Isherwood’s interpretation of Ramakrishna was not based upon a homosexualist hermeneutic, but rather one based on the freedom found in Guru Bhakti.

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Caamaño Piñeiro, María A. "Romain Rolland: une rencontre avec l'Inde". Çédille 11 (1.04.2015): 69. http://dx.doi.org/10.21071/ced.v11i.5584.

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Este artículo aborda una temática prácticamente inexplorada por la crítica: la reflexión de Romain Rolland sobre la India. Pionero en estudios interculturales, Rolland sienta las bases metodológicas de una aproximación al estudio de la relación cultural entre Europa y la India. Tres textos fundamentales configuran el encuentro de Romain Rolland con la India, las biografías de Gandhi, de Ramkrishna y de Vivekananda, y los tres se construyen, tanto en el plano estilístico como en el conceptual, a partir de una lógica de la no-dualidad que coincide con la del Advaita Vedanta.

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Sharma, Arvind, i Richard King. "Early Advaita Vedanta and Buddhism: The Mahayana Context of the Gaudapadiya-Karika". Philosophy East and West 48, nr 4 (październik 1998): 661. http://dx.doi.org/10.2307/1400023.

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Kaplan, S. "Grasping at Ontological Straws: Overcoming Reductionism in the Advaita Vedanta--Neuroscience Dialogue". Journal of the American Academy of Religion 77, nr 2 (1.06.2009): 238–74. http://dx.doi.org/10.1093/jaarel/lfp019.

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Comans, Michael. "The Question of the Importance of Samadhi in Modern and Classical Advaita Vedanta". Philosophy East and West 43, nr 1 (styczeń 1993): 19. http://dx.doi.org/10.2307/1399467.

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Sivakumar, K. S., i A. S. Viswanathan. "The Philosophical Base of Advaita Vedanta and its Relevance to Present Day Students". International Journal of Current Research and Academic Review 4, nr 4 (20.04.2016): 74–79. http://dx.doi.org/10.20546/ijcrar.2016.404.009.

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Kripal, Jeffrey J. "Jīvanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta. Andrew O. Fort". Journal of Religion 80, nr 1 (styczeń 2000): 172. http://dx.doi.org/10.1086/490599.

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Varella, Rafael. "“Um sem um Segundo”: uma sustentação ao monismo estrito de Parmênides pela advaita vedanta". Sacrilegens 18, nr 2 (30.01.2022): 143–54. http://dx.doi.org/10.34019/2237-6151.2021.v18.34861.

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A Unidade do Ser apresentada ao mundo ocidental por Parmênides em Da Natureza exerceu um profundo impacto no pensamento filosófico subsequente, notadamente no platonismo e neo-platonismo. Ao longo dos séculos, o monismo de Parmênides tem sido reinterpretado não em sentido estrito, mas como uma unidade na multiplicidade, contornando assim um paradoxo com o mundo sensível. Com base na uniformidade de pensamento contido em Da Natureza, pretendo reforçar o caráter estrito do monismo contido no poema, utilizando a filosofia advaita (literalmente “não dois”) vedantina para sustentar e aprofundar a visão parmedínica original, livre das aparentes contradições entre uno e múltiplo.

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Rybakova, I. A. "DURR HANS-PETER FRAGMENT FROM THE BOOK “MATTER DOES NOT EXIST!”". Metaphysics, nr 2 (15.12.2021): 133–48. http://dx.doi.org/10.22363/2224-7580-2021-2-133-148.

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This translation contains the preface and the first two chapters from the last book of W. Heisenberg’s disciple Hans-Peter Duerr “Matter does not exist!” The book is devoted to the problem of interpretation of quantum mechanics. The author, G.-P. Duerr, raises the question of the need for a new view of the fundamental issues of physics and philosophy in general, while he turns to the experience of the Indian philosophical tradition, primarily relies on the Advaita Vedanta school. The author focuses on the concepts of “transcendence”, “immanence”, “cognition”, etc. The problematic of this work lies in the field of not only physics, metaphysics and religion, but also psychology, intercultural interaction.

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Schilbrack, Kevin, i Arvind Sharma. "The Philosophy of Religion and Advaita Vedanta: A Comparative Study in Religion and Reason". Philosophy East and West 47, nr 4 (październik 1997): 596. http://dx.doi.org/10.2307/1400305.

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