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Journal articles on the topic 'Advaita vedanta'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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

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Hejjaji, Vinay, Anand Sadasivan та Padmakumar PR. "Tatsṛṣṭvā Tadevānuprāviśat : Toward an Advaita Vedantic Approach to Cosmopsychism". Philosophy East and West 73, № 4 (2023): 898–915. http://dx.doi.org/10.1353/pew.2023.a909969.

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Abstract: This essay draws attention to some of the ideas and discussions in the classical Advaita Vedantic literature that have a direct bearing on contemporary debates concerning the existence of consciousness in the empirical world. Section 1 makes the case for pursuing a non-eliminativist reading of Advaita Vedanta by clarifying its position on the existence of the empirical world. The idea here is to lay the background for approaching Advaita Vedanta from a cosmopsychist perspective. Section 2 shows, first, how the position of Advaita Vedanta that macro-level consciousnesses are reflectio

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3

Hartelius, Glenn. "The Nondual Realization of Advaita Vedanta Does Not Support a Psychological Theory of Consciousness (Editor's Introduction)." International Journal of Transpersonal Studies 43, no. 1-2 (2024): iii—vii. https://doi.org/10.24972/ijts.2024.43.1-2.iii.

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Advaita Vedanta is seen as something of an authoritative source for nondual philosophies and theories of consciousness that postulate a pure featureless awareness at the base of mental experience. These approaches deviate from both the lineage-based teachings of Advaita Vedanta and the necessary standards of science, constructing compromises that fall short of traditional fidelity and psychological rigor. Dialogues between psychology and Advaita Vedanta need to delineate clearly between a sensate phenomenology of experience and spiritual interpretations that may be implicit within experiential

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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 (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 met

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Dr., Kalo Sona Roy. "Advaita Epistemology and Metaphysics - A Critical Analysis." International Journal of Social Science and Human Research 05, no. 03 (2022): 947–49. https://doi.org/10.5281/zenodo.6365027.

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In India the philosophers, except the Madhyamika Buddhists and Jayarasi Bhatta, maintain that determination of an object depends on a pramana, a source of cognition. Similarly, pramana depends on prameya padhartha. In the present paper I will deal with the relationship between epistemology and metaphysics from the Advaita point of view. According to Advaita Vedanta, Brahman is the only highest reality. It does never get contradicted. Brahman is sat-cit-ananda i.e. Eternal Existence, Eternal Consciousness and Eternal Bliss. The three aspects -sot, cit and ananda- constitute the essence of Brahm

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R, Sahayaseelan. "Final Goal in Advaita Vethanda is a Philosophical Research." Indian Journal of Tamil 5, no. 1 (2024): 12–18. http://dx.doi.org/10.54392/ijot2412.

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Religion has secured a significant place in world traditional Civilization. Influence of religion has been well synthesized in art, Literature, Ethics and philosophy. Generally speaking religion always discusses three important entities such as, Human life, World and God. Faith in God, Philosophical thoughts and moral principles are the core topics in religion. In this respect it could be said that religion is being played a pivotal role since from birth up to death of human beings. In this respect, Advaita Vedanta as one of the Hindu Philosophies has been discussed about the Final Goal of Hum

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Ahmed Fakhre Alam, Shaikh Zeeshan Ahmed Fakhre Alam, and Dr Narayan Shankar Gadade. "Epistemology of Advaita Vedanta." June-July 2023, no. 34 (June 1, 2023): 1–5. http://dx.doi.org/10.55529/jpps.34.1.5.

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This present research work is about Epistemology of Vedanta particularly about Advait Vedanta and how epistemology and metaphysics are interconnected. Epistemology is one of the branch of philosophy that investigates the origin, structure, types, sources, method and validity of knowledge. Every system of Indian philosophy has its own epistemology. Epistemology and metaphysics are inter-related. Metaphysics is one of the main branch of philosophy. Every Indian school has its own metaphysics. Metaphysics deals with questions regarding reality like what is reality? whether it is material or spiri

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8

Fort, Andrew O. "Dreaming in Advaita Vedanta." Philosophy East and West 35, no. 4 (1985): 377. http://dx.doi.org/10.2307/1398536.

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Б, Мөнхжавхлан. "ВЕДАНТА ФИЛОСОФИЙН ЗАРИМ ЧИГЛЭЛҮҮДИЙН БОДИТ БАЙДЛЫН ТАЛААРХ БАРИМТЛАЛЫН ОНЦЛОГ". Philosophy and Religious Studies 14, № 14(385) (2013): 102–7. https://doi.org/10.22353/prs20131.12.

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Advaita Vedanta, Visistadvaita and Dvaita philosophy are the chief schools of vedanta tradition in India. Main difference of teaching of these schools relies on the doctrine of reality. Advaita considers that there is only one reality that is Brahman and there no other reality but Visista advaita sees that the world is the part of reality and Dvaita considers that the world, soul and Brahman all three are the realities. Therefore all these schools try to interpret differences between chief ontological aspects of the reality.

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10

P., Pratheesh, and Mary Reema. "Sree Narayana Guru’s Perspectives and Advaita Philosophy: A Review of Guru’s Selected Works." International Journal of Research and Innovation in Social Science VIII, no. VI (2024): 1401–7. http://dx.doi.org/10.47772/ijriss.2024.806105.

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After Adi Shankara, Sree Narayana Guru was the greatest spiritual philosopher Kerala has ever produced. He offered a way of life that was both materialistic and spiritually balanced. Through his philosophical writings, he imparts knowledge on how to uphold a dialectical union of the conceptual and the practical manner of living. The predominant and best-known school of Indian philosophy, Advaita Vedanta, espouses the unchanging non-dualism between the Universal Soul and the Individual Soul. Narayana Guru dedicated his entire life to demonstrating to the world that Advaita may be put into pract

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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 (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 a

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Barua, Ankur. "The Ultimacy of the Penultimate." Religions of South Asia 18, no. 3 (2024): 344–67. http://dx.doi.org/10.1558/rosa.27094.

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The Sanskrit commentarial streams of Advaita Vedanta encompass a range of discursive styles such as systematized expositions of advaita, dialectical critiques of competing viewpoints, pedagogic outlines of spiritual disciplines, and so on. On this spectrum, the Yukti-prakas (‘The Light of Reasoning’) of Niscaldas (1791–1863) constitutes a distinctive style of presenting the viewpoints of Advaita through parabolic discourses which elaborate symbolic equivalences between characters in a narrative, on the one hand, and Vedantic concepts, on the other hand. We will explore seven of the many allego

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Dr. I Gede Suwantana, M. Ag. "TUHAN DALAM VEDĀNTA." Veda Jyotih: Jurnal Agama dan Sains 1, no. 1 (2022): 9–20. http://dx.doi.org/10.61330/vedajyotih.v1i1.11.

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Abstract Each sub in the Vedanta school has its own way of looking at the concept of God. Advaita views the oneness of God, where there is only Brahman. Anything beyond Brahman is illusion (Maya). Meanwhile, Visishthadvaita Vedanta sees that Brahman consists of three Real entities, namely Ishvara, Jiva and Jagat. While Dvaita views that God is directed to Vishnu and is personal. The Dvaitādvaita, Achintya Bhedābheda and Suddha Advaita views also refer to Vishnu and are personal, only the emphasis is different. Dvaitādvaita views that the jiva and the universe are different from Ishvara,

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Archana, Shukla. "Concept of Maya through the Lens of Aurobindo's Integral Vedanta." Criterion: An International Journal in English 15, no. 5 (2024): 96–106. https://doi.org/10.5281/zenodo.14107431.

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Sri Aurobindo propounded the Integral Vedanta, a philosophy discarding the dualistic approach of traditional Vedanta and conforming with the Advaita Vedanta of Sankara. However, Aurobindo contradicts with Sankara, in the latter’s Illusionist Advaita addressing the world as an illusion or <em>maya </em>against the Reality of the existence of Spirit. The present paper seeks to unravel Aurobindo’s nuanced approach of Harmony between the empirical world and the spiritual realm of the Absolute, Brahman. The research, further, is an attempt to delve into Sri Aurobindo’s treatment o

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Andrews, Immanual, and D. Charlson. "The Advaita Philosophy of Sreenarayana Guru in Advaita Deepika: An Analysis of Historical Monuments in Karunagapally Taluk." Kalagatos 22, no. 2 (2025): e25031. https://doi.org/10.52521/kg.v22i2.15481.

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A Índia é globalmente reconhecida como o berço de quatro grandes religiões: Hinduísmo, Budismo, Jainismo e Sikhismo. No entanto, essas religiões são apenas uma parte do rico panorama filosófico da Índia, que inclui Vaishesika, Nyaya, Samkhya, Yoga, Purva Mimamsa e Vedanta. O Vedanta concentra-se na filosofia derivada dos Vedas, com Advaita, articulado por Adi Shankara, desempenhando um papel fundamental no renascimento de Bhakti. Ele estabeleceu quatro Mutts em cada canto de Bharat para o aprendizado védico. Sree Narayana Guru, proeminente seguidor espiritual de Shankara em Kerala, buscou equi

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Devi, Johanna. "Advaita Vedanta and Qi Gong." Performance Research 25, no. 6-7 (2020): 108–11. http://dx.doi.org/10.1080/13528165.2020.1899663.

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Kumar, Sudhamayee. "Exploring the Notion of Self in Sufism and Advaita Vedanta: Unity, Divine Love, and Spiritual Realization." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 4 (2022): 29–33. http://dx.doi.org/10.53573/rhimrj.2022.v09i04.005.

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The spiritual landscapes of the Islamic and Hindu traditions, respectively, have been significantly affected by sufism and advaita vedanta, two mystic traditions. The nature of the individual and its connection to the divine are profoundly illuminated by both faiths. The similar themes of unity, divine love, and spiritual realization between Sufism and Advaita Vedanta are highlighted as this issue examines the idea of self in both religions. In this essay, I try to look into the unmistakable similarities between the ontologies of many different global religions, which form their fundamental te

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18

Taber, John A., and Michael Comans. "The Method of Early Advaita Vedanta." Journal of the American Oriental Society 123, no. 3 (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 (2020): 481–95. http://dx.doi.org/10.32381/jpr.2020.15.02.11.

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Ambarnuari, Mery, та Hari Harsananda. "Advaita Vedanta dalam Teks Śvetāśvatara Upaniṣad". Sanjiwani: Jurnal Filsafat 12, № 2 (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>, m

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Bauer, Nancy F. "Advaita Vedanta and Contemporary Western Ethics." Philosophy East and West 37, no. 1 (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, no. 4 (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, № 1 (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 tuntuna

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Ngurah Eka Kurniawan, Wayan. "SUMBER PENGETAHUAN MENURUT FILSAFAT ADVAITA VEDANTA." Jnanasiddhanta : Jurnal Teologi Hindu 4, no. 2 (2023): 175. http://dx.doi.org/10.55115/jnana.v4i2.3141.

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Humans have a very large curiosity that is very difficult to satisfy. As stated by Maslow, this dissatisfaction is partly because humans have needs that are hierarchically increasing in line with the achievement of lower needs, they will try or desire to achieve other higher needs. To satisfy their curiosity, humans make efforts, both consciously and sometimes unconsciously. Human efforts to fulfill this curiosity then produce two types of knowledge, namely ordinary knowledge and scientific knowledge. In writing this article the method used is qualitative method, using qualitative descriptive

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Pallathadka, Harikumar, and Parag Deb Roy. "Advaita Vedanta and Contemporary Science: Critical Intersections Between Non-Dualistic Philosophy and Scientific Paradigms of Consciousness." Journal for Research in Applied Sciences and Biotechnology 4, no. 2 (2025): 205–28. https://doi.org/10.55544/jrasb.4.2.22.

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This interdisciplinary study investigates the complex relationship between Advaita Vedanta, one of India's most sophisticated philosophical traditions, and contemporary scientific paradigms across quantum physics, neuroscience, and consciousness studies. Rather than merely asserting parallels, this research critically examines both the convergences and divergences between Advaitic principles and scientific frameworks, assessing the methodological challenges inherent in such cross-disciplinary comparison. Through systematic analysis of primary Advaitic texts, contemporary scientific literature,

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Upadhyay, Jaya. "Waking (Dreaming): A Vedantic Reflection on Richard Linklater’s Waking Life." CINEJ Cinema Journal 9, no. 1 (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 th

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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, no. 1 (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 relations

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RL*, Tripathi. "Exploring Quantum Mechanics through Advaita Vedānta and Śūnyavāda: A Clarification on the Interaction between Two Seemingly Unrelated Fields – Physical Science and Philosophy." Physical Science & Biophysics Journal 8, no. 2 (2024): 1–3. https://doi.org/10.23880/psbj-16000278.

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This paper aims to reveal the point of contact between modern science and ancient Indian philosophy, namely quantum mechanics and Advaita Vedanta and Sunyavada in particular. Modern quantum research discloses the essential characteristics of quantum mechanics that disprove classical determinism and find out the relations between energy, entropy, and observations, wave-particle duality, and entanglement. These ideas have some similarity with Advaita Vedanta’s non-dualism (Maya) and Buddhism’s relational existence (Sunyavada) yet there lacks investigation of how either paradigms interface to dev

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Werner, Karel. "Advaita Vedanta and Madhyamika Buddhism. Eastern Religions in Western Thought. M.A. Cherian." Buddhist Studies Review 8, no. 1-2 (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, no. 1 (2007): 107–10. http://dx.doi.org/10.1353/pew.2007.0009.

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Dr., Kalo Sona Roy M.A. M. Phil Ph D. "Epistemological and Metaphysical Development in Advaita Vedanta." International Journal of Social Science And Human Research 04, no. 12 (2021): 3694–96. https://doi.org/10.47191/ijsshr/v4-i12-33,.

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Gaudapada, the grand teacher of Sankara, admits the transcendental reality only. Duality is mere illusion. Gaudapada leads us from gross reality to subtle reality. In meditation also there is a gradual unfolding of subtlety. Sankara deals with both Advaita metaphysics and epistemology. According to him, the source of cognition (pramana is a mental mode (antahkaranavrtti). It removes the ignorance of the object. Brahmakara antahkaranavrtti is the final mental mode. In Advaita epistemology there is a gradual unfolding of mental mode. Sankara advocates three levels of reality- the transcendental

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Shima, Iwao. "Abhasavada, pratibimbavada, and avacchedavada in Advaita-vedanta." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 2 (1987): 977–72. http://dx.doi.org/10.4259/ibk.35.977.

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Dr.Nishad, T.S. "अद्वैतनयेसत्तास्वरूपविमर्शः (Nature of Reality in Advaita Vedanta)". Kiraṇāvalī XIV, № 3&4, JULY- DECEMBER 2022 (2022): 339–41. https://doi.org/10.5281/zenodo.7911724.

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लोके विद्यमानानां दार्शनिकपद्धतीनां मुख्यो विचिन्तनविषयः भवति दृश्यप्रपंचस्य मूलस्वरूपं किमिति । तथा कस्मिन् प्रतिष्ठितमिदं जगत्, कस्मात् उत्पन्नमित्यपि। उक्त दार्शनिकप्रश्नानां विचारो बहुधा दृश्यते दार्शनिकक्षेत्रे। भौतिकवादः (Materialism), अध्यात्मवादः (Idealism) द्वैतवादः (Dualism) तथा तटस्थवादश्च (Neutralism) मूलभूतसत्यस्य निर्धारणरीत्या संजातसिद्धान्ताः। मूलभूतसत्यस्य संख्यामधिकृत्य एकात्मक-द्वैतात्मक-अनेकात्मकरीत्या विविधविचारपद्धतयः आविर्भूताः । 

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Satya, Nilayam Research Institute of Philosophy &. Culture. "Isvara in Advaita Vedanta- A Discussion from Tandavarayar's Kaivalyanavanitam." Satya Nilayam Chennai Journal of Intercultural Philosophy 23 (June 5, 2013): 62–74. https://doi.org/10.5281/zenodo.12754636.

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Asmariani, Anak Agung Raka. "Tujuan Manusia dan Jalan untuk Mencapainya menurut Advaita Vedanta." Sanjiwani: Jurnal Filsafat 12, no. 2 (2021): 233. http://dx.doi.org/10.25078/sjf.v12i2.2702.

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<p>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 int

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Nagar, Dhruv Raj. "The Embodied One." Religions of South Asia 17, no. 3 (2023): 258–78. http://dx.doi.org/10.1558/rosa.27233.

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Advaita Vedanta is often approached as a philosophy of non-dualism. However, I show that approaching the tradition as a Sariraka Mamamsa, a hermeneutics of embodiment, better captures some of its core concerns. On this account, the Upanisads are primarily invested in clarifying the complex dynamics of human embodiment and the self’s immersion in various domains of materiality. To this extent, Advaita is well-placed to make unique interventions in the materialist turn in philosophy and religion, articulating a coherent discourse of embodied experience and pedagogy. Thus while the Vedantic proje

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Ulrich, Edward T. "Swami Abhishiktananda and Comparative Theology." Horizons 31, no. 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

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Demchenko, Maksim B. "INTERVIEW WITH JAGADGURU RAMANUJACHARYA SWAMI VISHVEPRAPANNACHARYA, AUGUST 13, 2021, SUGRIV QUILA, AYODHYA." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2023): 134–44. http://dx.doi.org/10.28995/2658-4158-2023-4-134-144.

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Jagadguru Ramanujacharya Swami Vishveprapannacharya is the Head of Sugriv Quila, one of Sri Ramanujacharya’s main Mathas in Ayodhya. He belongs to the lineage of a renowned philosopher Vedanta Deshika and follows Vishishtadvaita Vedanta, Qualified Nonduality which substantially differs from Advaita Vedanta popularized in the West. According to the former teaching both individual self and material world are real and eternal being manifestations of Brahman identified as Vishnu. His title Jagadguru points out at his acceptance by all followers of his lineage as the supreme authority in philosophi

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S, Senthamzil Pavai. "Bharathi and Advaita." International Research Journal of Tamil 3, S-2 (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 explai

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Bhagavan, B. S. S., and R. Prabhakar. "R.W. Emerson's Transcendentalism and Advaita Vedanta: A Comparative Study." International Journal of Research 10, no. 3 (2023): 200–205. https://doi.org/10.5281/zenodo.10023716.

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<i>The objective of this paper is to analyse R.W Emersons Transcendentalism and non-dualistic Indian thought. This paperattempts to study the purpose of human life according to R.W Emerson and its affinity with Vedantic concept of JeevanMukti. The 19th century American Society witnessed new trends in art, culture, religion and philosophy. New England young intellectuals embraced new thoughts and ideas and attempted to redefine American

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Chatterjee, Shankar, and Kavita Dehalwar. "Swami Vivekananda and his Philosophy in the Present Context." International Journal for Social Studies 11, no. 1 (2025): 1–5. https://doi.org/10.5281/zenodo.14619324.

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<em>January month is a significant month for the Indians. First, January is the month of the English New Year. Also, in all the Ramakrishna Missions and Maths, Kalpataru Utsav/festival is celebrated, which Ramakrishna Dev Dev initiated on January 1, 1886. In this month, Sankranti is celebrated. On January 12, 1863, Swami Vivekananda was born, and on January 23, 1997, the great son of India, Netaji Subhas Chandra Bose, was born. All Indians know Netaji's massive contribution to the freedom movement, but in the history books, only two families' enormous contributions are highlighted. Anyway, Jan

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Tamanna, Tamanna. "The Path of Non-Attachment : Exploring Advaitic Themes in Arun Joshi’s The Strange Case of Billy Biswas." Gyanvividh 02, no. 01 (2025): 66–73. https://doi.org/10.71037/gyanvividha.v2i1.05.

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In Arun Joshi’s The Strange Case of Billy Biswas, the dialogue between Advaitic non-attachment and modern narrative techniques yields a rich exploration of self-identity and existential transformation. This paper investigates Joshi’s narrative in the shadows of Advaita Vedanta, imploring classical texts such as Shankara’s Vivekachudamani and modern insights by Deutsch and Sharma. Using qualitative textual analysis, principal moments of detachment and duality are highlighted throughout the protagonist’s journey, helping to illustrate a synthesis of ancient non-dual philosophy and contemporary l

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SATO, Hiroyuki. "The Causality of Cognition in the Advaita Vedanta." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 44, no. 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, no. 6 (2015): 98. http://dx.doi.org/10.5958/2249-7315.2015.00137.9.

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Myers, Michael W., and Bina Gupta. "Perceiving in Advaita Vedanta: Epistemological Analysis and Interpretation." Philosophy East and West 44, no. 2 (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, no. 1 (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, no. 3 (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 so

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Pranatha, I. Putu Eryn. "Perbandingan Advaita Vedanta, Dvaita, dan Vishishtadvaita dalam Pendidikan Filsafat Agama Hindu." Global Education Journal 2, no. 3 (2024): 193–203. http://dx.doi.org/10.59525/gej.v2i3.145.

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This article aims to compare the Advaita Vedanta, Dvaita, and Vishishtadvaita schools of thought within the context of Hindu religious philosophy. As one of the oldest religions, Hinduism encompasses a rich and complex philosophical heritage, with an important aspect being the understanding of the divine nature. This study investigates the history and background of these three schools, their underlying principles, key figures, and significant works. By comparing these perspectives, the article addresses the research question: How do the views of Brahman in Advaita Vedanta, Dvaita, and Vishisht

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