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Rukmini, S. "Indic Science of Consciousness: Chronological Relevance to the Indic Knowledge Traditions and Modern Science." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 4, no. 1 (May 30, 2020): 74. http://dx.doi.org/10.25078/ijhsrs.v4i1.1400.
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<p><em>In the recent years there seems to be a renaissance of Indic knowledge traditions and this is quite evident from the growing interest among the modern researchers and scholars to unearth the great insights and knowledge that made ancient Indian civilization one of the unique in the world. India as a nation of rich spiritual heritage and diverse knowledge systems have become the most sort out nation across the globe in terms of wisdom and insights on the philosophy of mind and consciousness. Further, research findings in different fields of knowledge such as consciousness studies, health and healing, psychology and mental health, mathematics, physics, astronomy, economics, law and governance, archaeology and history are in good agreement and deeply correlated with the information inscribed in the ancient Indian scriptures. Ancient Indians deeply engrossed in understanding the ontological and epistemological basis of knowledge advocated Vedas as the ultimate source of knowledge. </em></p><p><em>Vedas are considered as the oldest repository of spiritual knowledge in the world, where the prime emphasis is on understanding the nature of mind and consciousness, as this forms the fundamental basis to Indic knowledge. So, here, we propose that the science of consciousness seems to be the first and foremost in the chronology in the world of knowledge. An intuitive and analytical framework that resulted from a deeper understanding of the nature of mind and consciousness paved the way for the development of different Indic knowledge systems. Inner insight emerged through this approach is embraced to understand the external world and formulate different theories and principles of Indic knowledge. From a chronological perspective, Indian science and wisdom emerged in the later stages of development of the science of consciousness. So, the aim of the present paper is to throw light on the Indic science of consciousness and examine chronology of the emergence of other fields of Indic knowledge.</em></p>
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Pandit, Shilpa Ashok. "Advaita: Oneness as a Lived Reality—Examining Aspects of Profound and a Radical Psychology." Psychology and Developing Societies 33, no. 2 (September 2021): 190–207. http://dx.doi.org/10.1177/09713336211038814.
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It is all good to say, that the world is one! Are these idealistic/poetic ideas or could there be psychological pathways to experience oneness as a continuous realisation? This is not a question of philosophy or intellectual argumentation, but a question of living and being. There has been now interest in non-dual awareness in research as well ( Josipovic, 2014 ). The objective of this article is to introduce a radical worldview—advaita vedānta that leads to profound cognitive, affective and behavioural implications of well-being beyond the surface level ideas of happiness. Advaita—which means ‘not-two’ is the most profound and radical of psychological theories Indic civilization has experienced and accepted as the epitome—the crown jewel. The Vedāntic worldview and practice with the background throb of all Indic values—of inclusion, love and truth vests in Advaita—oneness. In popular imagination, it has been both esoteric-cised and yet has remained un-commodified. Contrary to popular ideas that look at advaita as a speculative philosophy, advaita is understood as a rich psychological theory with a basis in cognition, knowing, as well as a living in oneness. The students of modern psychology, especially, in India are left poorer, if they are unable to review advaita and yet study consciousness, which is a booming area of research in modern psychology. Advaita is a continuous living realisation—termed as Jīvanmukti, the Vedāntic ideal of being free, while living. Examining the primary Saṃskrit text—Jīvanmukti-viveka, I describe Jīvanmukti—of living in continuous realisation of oneness, till the body drops down, as stated by the great muni, whose above-mentioned abhyāsa grantha—the application manual, is used across Hindu spiritual frameworks and monastic orders, till today.
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Corduan, Winfried. "Is There a Root of Being? Indic Philosophies and the Parmenidean Problem." Religions 14, no. 5 (May 15, 2023): 660. http://dx.doi.org/10.3390/rel14050660.
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This article is a survey of various philosophical schools, focusing primarily on South Asian ones, and how they address the problem of being and nonbeing. The early Greek poet Parmenides stated that nonbeing is something that we cannot actually conceptualize and, thus, cannot speak of meaningfully. Plato and Aristotle are two examples of Western philosophers who came up with different ways of resolving the issue. As we turn to Indic schools of philosophy, we encounter a colorful array of different approaches. The Upanishads gave rise to a variety of points of view, though the Advaita Vedānta school of Adi Śankara has dominated the discussion over the last few centuries. Other schools represented in this survey are Sāṃkhya, Buddhism (Therāvada, Sarvāstivāda, Sautantrika, Yogācāra, and Mādhyamaka), Vaiśeṣika, and Nyāya. Unsurprisingly, each comes up with different constructs that are frequently mutually exclusive, despite efforts by some writers to look past some obvious differences that are not reconcilable. There are also some conceptual similarities with Western philosophy, but the different cultural backdrops limit the ability to easily transfer ideas from one context to the other. My method is to quote short passages from the central writings (usually the “official” sutras) and show how they fit into their particular systems.
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Hamp, Eric P. "On the morphology of Indic gerunds." Indo-Iranian Journal 29, no. 2 (April 1986): 103–8. http://dx.doi.org/10.1007/bf00162368.
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Visigalli, Paolo. "Charting ‘Wilderness’ (araṇya) in Brahmanical and Buddhist Texts." Indo-Iranian Journal 62, no. 2 (June 12, 2019): 162–80. http://dx.doi.org/10.1163/15728536-06202002.
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Abstract The essay demonstrates the longevity and pervasiveness of Indic and Indic-derived etymological analyses (nirvacana) across literary traditions, in Sanskrit, Pāli, and Chinese. To exemplify different indigenous approaches to etymology, the essay explores emic analyses of the word araṇya ‘wilderness’. It traces the analyses found in Chāndogya Upaniṣad (8.5) and in the works of the etymologists (Nirukta) and grammarians (vyākaraṇa; uṇādisūtra). It also considers Paramārtha’s nirvacana-inspired analysis of Chinese alianruo 阿練若 (araṇya), and identifies a similar analysis in Aggavaṃsa’s Saddanīti. The essay shows etymological analyses’ sophistication and variety of purposes.
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Judge. "The Invisible Hand of the Indic." Cultural Critique 110 (2021): 75. http://dx.doi.org/10.5749/culturalcritique.110.2021.0075.
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Upadhyay, Jaya. "Waking (Dreaming): A Vedantic Reflection on Richard Linklater’s Waking Life." CINEJ Cinema Journal 9, no. 1 (July 14, 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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Silk, Jonathan A. "A Brief Introduction to Recent Chinese Studies on Sanskrit and Khotanese (Chiefly Buddhist) Literature." Indo-Iranian Journal 64, no. 1 (March 29, 2021): 51–64. http://dx.doi.org/10.1163/15728536-06401002.
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Abstract The past decade has seen the appearance of a number of Chinese publications relevant to the readership of the Indo-Iranian Journal. This article briefly introduces some of those publications, dealing mostly with Buddhist sources, primarily in Sanskrit, Khotanese and Middle Indic.
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Das, Debasmita, Debangshu Chanda, Sanchita Ghosh, and Amitava Sengupta. "Reviewing Borderline Personality Through the Lens of Baulism: A Theoretical Exploration." Indian Journal of Health Studies 05, no. 01 (2023): 80–105. http://dx.doi.org/10.56490/ijhs.2023.5105.
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Baulism is an esoteric cult based lifestyle cum philosophy, based on detachment and search for self. It is one of the rare eastern Indic cultures, which incorporates lifestyle and serenity of oneself. In Baul philosophy, self-clarity means a practical picture of the mirroring the self, which can be realized and not explicitly empirically justified. People with Borderline Personality (BP) have an unstable sense of self leading to irritability, doubtfulness, and even self-harm. This lack of security leads to unsafe activities including multiple random relationships and sex, which includes a risk of sexually transmitted diseases. Self-compassion is a missing factor too. Since lifestyle is one primary element that impacts the psyche and the body, one with BP should try to modulate how one perceives oneself and others, in order to re-establish balance. The objective was to explore and understand BP through the lens of Baulism. Bauls have a penchant for selfstability and focus on humanism and kindness, while BP involves a sense of unstable self. Theoretically, it was found that there are chances for improvement regarding impulsivity and perceived vulnerability of persons with BP, if Baul practices are imbibed in one’s life. Further modules could be developed for developing practical awareness regarding the self, through Baul songs and philosophy, practice of Baul rituals and music.
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Mandair, Arvind. "Auto-immunity in the study of religions(s): Ontotheology, historicism and the theorization of Indic culture." Sophia 43, no. 2 (October 2004): 63–85. http://dx.doi.org/10.1007/bf02780512.
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Chapple, Christopher Key. "Sacrifice and Sustainability." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 221–36. http://dx.doi.org/10.1163/156853508x359994.
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AbstractSacrifice in the Jewish, Hellenistic, and Christian traditions involves a giving up, a surrendering of something for the sake of a greater good. Sacrifice in times past took the form of a bloody offering. In Christianity this has been replaced with the Eucharist, which promotes human conscience and adherence to a moral code. Sacrifice in the ancient Vedic traditions of India entailed the offering of an animal or the symbolic offering of a human being that correlated bodily parts to functions of society and the cosmos. Sacrifice in India in rare instances still includes the killing of animals. Ritual throughout India, known as Puja, celebrates the body, the senses, and their connection with the physical world through offerings of fruits, flowers, incense, and other ritual objects.The contemporary challenge presented by the need to develop sustainable lifestyles can draw from both traditions of sacrifice. The Mediterranean model urges people to do with less for the sake of a greater good. The Indic model encourages people to recognize the web of relations among humans, nature, and animals and develop sensitivity to the need for the protection of the earth. Both models of sacrifice can serve as inspiration for the development of reasonable patterns for resource management.
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KUMAR, AISHWARY. "AMBEDKAR'S INHERITANCES." Modern Intellectual History 7, no. 2 (July 1, 2010): 391–415. http://dx.doi.org/10.1017/s1479244310000132.
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B. R. Ambedkar (1891–1956), the radical Indian anti-caste thinker, left unfinished a critical corpus of works on “Revolution and Counter-Revolution in Ancient India”, a fragment of which was provisionally titled “Essays on the Bhagavad Gita”. This essay engages with that corpus, situating Ambedkar's encounter with the Gita within a much broader twentieth-century political and philosophical concern with the question of tradition and violence. It interrogates the excessive and heterogeneous conceptual impulses that mediate Ambedkar's attempt to retrieve a counterhistory of Indian antiquity. Located as it is in the same Indic neighborhood from which a radical counterhistory of touchability might emerge, the Gita is a particularly fraternal and troubling text for Ambedkar. Yet his responsibility towards the Gita comes to be hinged not upon evasion but rather upon an exaggeration of its hermeneutic power; that is, upon his painstaking inflation of the Gita's willfully modern interest in instituting the universal. Ambedkar's relentless struggle to annihilate this universality of the Gita would have to be founded upon another universality, at once destructive, excessive and counterlegislative. In this unfinished attempt to recuperate the ideality of the universal, this essay asks, does Ambedkar himself become the most thorough modern practitioner of the Gita?
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Tilak, Shrinivas. "An integrative approach (Vedic and Western) to Yoga Sādhanā in our times." Yoga Mimamsa 52, no. 1 (2020): 45–51. http://dx.doi.org/10.4103/ym.ym_6_20.
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A survey of available literature on Yoga Sādhanā (philosophy and practice of yoga) in our times suggests that it has been built up using conceptual frameworks and categories developed in modern (mostly Western) intellectual tradition. Traditional advocates and practitioners of yoga on their part feel (justifiably so) that contemporary Yoga Sādhanā is a product of appropriation of whatever the moderns deemed useful in yoga after detaching it from its Vedic and Indic context while at the same time retaining exegetical control over its interpretation and dissemination. That human beings think, judge, feel, and act differently is incontestable. Such “differently” posited difference, however, cannot be total or exclusive. Because otherwise, no difference could be identified, articulated, and claimed. This suggests the existence of a deeper similarity that makes understanding and communication among cultures and philosophies possible. In light of the preceding, it is argued here that Yoga Sādhanā, and the metaphysics undergirding it, should be approached in a collaborative, i.e., modern Western (“Etic” or outsider) as well as traditional Vedic (”Emic” or insider) scholarly perspectives. Such an integrative framework accordingly is proposed here incorporating (by way of illustration) insights discernible in the works of two Western (Ian Whicher and Soraya Franco) and two Vedic (Swami Kuvalayananda and T. Krishnamacharya) advocates of Yoga Sādhanā.
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Viti, Carlotta. "Semantic and cognitive factors of argument marking in ancient Indo-European languages." Diachronica 34, no. 3 (October 13, 2017): 368–419. http://dx.doi.org/10.1075/dia.34.3.03vit.
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Abstract This paper discusses how the argument structure of experience predicates may be affected by semantic factors in Indo-European. I investigate whether the semantic role of the experiencer is preferably expressed by the nominative or by an oblique case in various predicates of volition, cognition, propositional attitude, psychological experience and physical perception in each Indo-European branch, with particular consideration of Hittite, Old Indic, Ancient Greek, Latin, Classical Armenian and Tocharian. In my data, while the nominative coding of the experiencer tends to be generalized to heterogeneous semantic classes of experience predicates, an oblique experiencer occurs with more specific lexical categories, that is, the predicate like/please on the one hand and predicates of negative experience on the other. Interestingly, negative experiences of being sad, sick or unlucky are syntactically associated with oblique experiencers much more commonly than their correspondent positive experiences of being happy, healthy or lucky. This asymmetrical representation of negative and positive experiences has parallels in other language families and may have a cognitive motivation, whereby bad physical or psychological conditions are conceptualized as external forces attacking unwilling humans who have no control of them. This may be relevant not only for the currently debated issue of Indo-European argument marking, but also for an integration of semantic and cognitive principles into historical linguistics.
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Mirnig, Nina. "“Favoured by the Venerable Lord Paśupati” Tracing the Rise of a New Tutelary Deity in Epigraphic Expressions of Power in Early Medieval Nepal." Indo-Iranian Journal 56, no. 3-4 (2013): 325–47. http://dx.doi.org/10.1163/15728536-13560311.
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The Paśupatināth temple in Kathmandu, dedicated to the deity Śiva Paśupati, is Nepal’s national shrine. The existence of this site and local Śaiva religious activities can be traced back to as early as the fifth century ce, but it was the ruler Aṃśuvarman (fl. 605–621) who first publicly declared his allegiance to the god of the main shrine by styling himself as “favoured by the Venerable Lord Paśupati” in his inscriptions. This allegiance would remain deeply implanted in the religio-political discourse of Nepal thenceforth. Mainly on the basis of the epigraphical record, this article investigates some historical and political processes responsible for shaping the links between Śiva Paśupati as a religious symbol and the ruling elite of Nepal in this early phase, a period in which powerful ministers gradually supplanted the royal elite. Thus, in the wake of Aṃśuvarman’s reign the Paśupatināth shrine had also risen to enough prominence to be included in the list of sacred Śaiva sites in the Indic religious scripture Skandapurāṇa.
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Rao, Y. V. Subba. "TRANSFORMATIVE PHASES OF SPIRITUAL PROGRESS IN ‘DASĀVATĀRA’ (TEN INCARNATIONS)." International Journal of Research -GRANTHAALAYAH 10, no. 3 (April 21, 2022): 194–206. http://dx.doi.org/10.29121/granthaalayah.v10.i3.2022.4527.
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The ‘Dasāvatāra’ (Ten Incarnations) of Lord Vishnu that came to eradicate wicked forces of adharma (wickedness) and restore dharma (righteousness) shows different stages of man’s evolution from aquatic life to invertebrates, vertebrates, to modern man and finally liberation of soul all by merit. The causes and processes behind the physical evolution were not deliberated in Indic philosophy where the common ancestor is Brahma. Origin of life of all species is extra-terrestrial of lower frequencies to higher frequencies occurs automatically with each rebirth until human birth while evolution and proliferation of life of all species is only on the earth. There is no life in physical form anywhere else in the cosmos save on this planet. where life in other higher worlds exist in astral form. The ‘Dasāvatāra’ (Ten Incarnations) of Lord Vishnu reflects transformative phases of spiritual progress where an ordinary person disciplines himself to evolve as a spiritually evolved person bordering on divinity and obtain liberation or ‘moksha’. The notion of 'Dasvatra' is seen to resemble Charles Darwin's theory of evolution in several ways. The first incarnation of Vishnu as a fish resembles the Silurian Period's evolutionary origin of fish. The Geological Time Scale's history of events corresponds to the Vedic timeline of ten incarnations. The first explanation of physical evolution was given by Hinduism much before Charles Darwin did.
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Basu, Anustup. "Orientalism’s Hinduism, Orientalism’s Islam, and the Twilight of the Subcontinental Imagination." Religions 14, no. 8 (August 11, 2023): 1034. http://dx.doi.org/10.3390/rel14081034.
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Using the figure of the ethnic Pathan/Pashtun as a trope in South Asian culture, this essay provides a genealogical account of the modern emergence of Hindu–Muslim “religious” conflicts played along the lines of nation-thinking in the Indian subcontinent. This modern phenomenon begins in the late 18th century, with the orientalist transcriptions of a vast conglomerate of diverse Indic faiths into a Brahminical–Sanskritic Hinduism and a similar telescoping of complex Islamic intellectual traditions into what we can call a “Mohammedanism” overdetermined by Islamic law. As such, both these transcriptions had to fulfill certain Christological expectations of western anthropology in order to emerge as “religions” and “world religions”, that is, when, as Talal Asad has shown, “religion” was constructed as an anthropological category within the parameters of European secular introspection and the modern expansion of empire. Both Hinduism and Islam therefore had to have a book, a prophetic figure, a doctrinal core, and a singular compendium of laws. Upper caste Sanskritic traditions therefore dominated Hinduism, and a legal supremacist position dominated the modern reckoning of Islam at the expense of philosophy, metaphysics, poesis, and varieties of artistic self-making. Together, the two phenomena also created the historical illusion (now industrialized) that Brahminism always defined Hindu societies and the Sharia was always a total fact of Islam.
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Giri, Ananta Kumar. "Lifeworlds and Living Words." Social Change 49, no. 2 (June 2019): 241–56. http://dx.doi.org/10.1177/0049085719844681.
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Lifeworld is a multi-dimensional concept and reality in philosophy, social sciences and in our practice of living. The present essay explores its different meanings and interpretations starting from Edmund Husserl to Jurgen Habermas in the European intellectual tradition and Sri Aurobindo, Mahatma Gandhi, J.N. Mohanty and Margaret Chatterjee in the Indic traditions. It rethinks the Habermasian idea of colonisation of the lifeworld and argues how we need Gandhian struggles for overcoming this. It argues how lifeworld is a field of satyagraha as it exists in the midst of Sattva, Rajas and Tamas. It also argues how lifeworld is a field of lokasangraha—a gathering of people which is also related to atmasangraha—a gathering of souls. With and beyond Habermas, it argues that lifeworld is not only a field of reason but also of intuition and striving for the spiritual in the midst of many rational and infra-rational forces at work in self, culture and society. The essay then links the challenges of lifeworlds to the challenge of living words in our lives—words which give birth to new words and worlds going beyond stasis, stagnation and death of language, culture, self and society. Lifeworld is a field and flow of living worlds which have both a pragmatic and a spiritual dimension. The essay explores the border crossing between pragmatism and society and looks at lifeworlds and living words as fields of spiritual pragmatism.
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Ruegg, D. Seyfort. "The Indian and the Indic in Tibetan Cultural History, and Tson Kha Pa's Achievement as a Scholar and Thinker: An Essay on the Concepts of Buddhism in Tibet and Tibetan Buddhism." Journal of Indian Philosophy 32, no. 4 (August 2004): 321–43. http://dx.doi.org/10.1023/b:indi.0000044307.20673.5d.
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Giri, Ananta Kumar. "Cultivating New Movements and Circles of Meaning Generation: Upholding our World, Regenerating Our Earth and the Calling of a Planetary Lokasamgraha." Journal of Human Values 26, no. 2 (November 29, 2019): 146–66. http://dx.doi.org/10.1177/0971685819884463.
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Meaning is a key foundation of human life. We yearn to make our life meaningful and have a proper understanding of the meaning of words and worlds, which help us in blossoming of life rather than being trapped in labyrinths of confusion and annihilated in varieties of killing and destruction. But this fundamental yearning for meaning has always been under stress in different periods and epochs of human history. In our contemporary world, we are also going through stress, vis-à-vis the work of meanings in our lives, which is part of a global crisis of meaning. Our global crisis of meaning has multiple genealogies. Our contemporary crisis of meaning has its roots in both the way we relate to language and our worlds, which is discussed in this article. It also discusses how we can cultivate new movements and circles of meaning generation. This is linked to vision and practices of upholding our world and regenerating our earth. I then link processes of meaning generation to processes of coming together of people as well as soul, what is called Lokasamgraha in Indic tradition. I discuss how the global crisis of meaning calls for new cosmopolitan movements as well as building a planetary Lokasamgraha.
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Belimova, Vlada S. "India and Europe: on the Way to the Intercultural Dialog in Philosophy. J.N. Mohanty’s Reflection of the Theory and Practice in Indian Philosophy." History of Philosophy 28, no. 1 (2023): 116–35. http://dx.doi.org/10.21146/2074-5869-2023-28-1-116-135.
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The paper studies the practice of intercultural philosophy in the writings of J. Mohanty, the philosopher deeply engaged in both Indian and Western traditions of thought. Mohanty makes a number of important observations about the nature of Indian thought; he focuses on the particular relation between theory and practice in the philosophical schools of India (darshanas): practice is an essential part of Indian discourse; and theory, a genuine philosophical knowledge, is a significant part of it as well. Mohanty argues, on the basis of classical philosophical texts of the Indian tradition, that Indian systems of thought are quite suitable to the classical European notion of philosophy. The publication includes a translated article by Mohanty, “Theory and Practice in Indian Philosophy” (with the commentary of the translator), which represents an important example of intercultural philosophical reflection.
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Mishra, Akanksha, and Dr Alka Muddgal. "Integral Philosophy, Education, Thinking: Policy and Praxis in India." International Journal of Early Childhood Special Education 14, no. 1 (March 17, 2022): 190–97. http://dx.doi.org/10.9756/int-jecse/v14i1.221024.
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Well elucidated and defined education policy is the most essential criteria for comprehensive progress of all human beings. From the time immemorial it is known that progress can be ushered only through education. A futuristic education policy both at the school and university level is extremely imperative. Countries at the global level have been adopting effective education policies to meet the changing needs of education and society at large. There is a need to shift educational approach from rote learning to understanding, from exhaustive learning techniques to excitement of discovery and towards the joyful exploration. True education must encompass a synchronized working of body, mind and spirit. The ultimate aim of education must be to help the growing soul draw out the best and make it perfect for a noble use. The aim of education is not only to prepare an individual to succeed in life and society, but to reach the optimum. With this background, the paper is attempting at the theoretical level, to study the Integral philosophy, in the light of NEP 2020. It also tries to inquire into the modalities of Integral thinking, propose the application of the same in education and pedagogies to characterize its practice and goals in Integral Education.
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Kovalenko, Natalia. "Tolstoy as a Social and Religious Reformer." Социодинамика, no. 3 (March 2023): 54–62. http://dx.doi.org/10.25136/2409-7144.2023.3.39824.
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This paper examines the works of the great Russian writer, philosopher and socio-religious reformer Leo Tolstoy created in the late XIX – early XX centuries. Tolstoy's social philosophy assumed and was based on the religious type of culture as its foundation. The Christian type of personality in its Orthodox sound was fundamental for Tolstoy. Although at the same time, he analyzed and criticized the contemporary Orthodox Church from unorthodox positions for its close connection with the power structures of the Russian Empire. As the historian of Russian philosophy V.V. Zenkovsky wrote at the time, Tolstoy's worldview was inseparable from the Orthodox faith. Tolstoy's teaching, in particular his philosophy of nonviolence, became quite widespread and contributed to the emergence of the socio-religious movement of Tolstoyites in Russia. Tolstoy's ideas were adequately perceived abroad, in particular, this is the ideology of Mahatma Gandhi's non-participation in India of the XX century. Tolstoy's philosophy of nonviolence corresponded both to Tolstoy's rejection of the hierarchical structure of intra-church life and to the traditions of Eastern philosophy with its reliance on the principle of non-doing and nonviolence.
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Thomas, Norman E. "Liberation for Life: A Hindu Liberation Philosophy." Missiology: An International Review 16, no. 2 (April 1988): 149–62. http://dx.doi.org/10.1177/009182968801600202.
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Hinduism has its own liberation theology (or philosophy). It has its roots in understandings of liberation ( moksha) and release ( mukti) in classic Hinduism. This article is a survey of the ideal of liberation in life ( jivanmukti) as found in the thought of the Vedanta philosopher Shankara, in the Shaiva Siddhanta beliefs and devotional practices of South India, and in the social ethic of Swami Vivekananda and Mohandas Gandhi. Evaluations by contemporary Indian theologians suggest points of encounter between Hindus and Christians holding liberation theologies.
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Škof, Lenart. "The Food, Water, Air and Fire Doctrines in Ancient Indian and Greek Philosophies from a Comparative Perspective." Asian Studies 9, no. 3 (September 10, 2021): 303–20. http://dx.doi.org/10.4312/as.2021.9.3.303-320.
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The main aim of this article lies in the comparison of ancient cosmico-natural elements from the Vedic period with their counterparts in the Presocratics, with a focus on food, air, water and fire. By way of an introduction to the ancient elemental world, we first present the concept of food (anna) as an idiosyncratic Vedic teaching of the ancient elements. This is followed by our first comparison—of Raikva’s natural philosophy of Vāyu/prāṇa with Anaximenes’s pneûma/aér teaching in the broader context of both the Vedic and Presocratic teachings on the role of air/breath. Secondly, water as brought to us in pañcāgnividyā teaching from Bṛhadāraṇyaka Upaniṣad and Chāndogya Upaniṣad is compared to the teaching of the Greek natural philosopher Thales. Finally, the teaching on fire as heat being present in all beings (agni vaiśvānara) and in relation to cosmic teachings on fire in the ancient Vedic world are compared to Heraclitus’ philosophy of fire as an element. Additionally, this article also presents a survey and analysis of some of the key representatives of comparative and intercultural philosophy dealing with the elemental and natural philosophy of ancient India and Greece.
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Khan, Dr Intakhab Alam. "Philosophy of Continuous Professional Development in India: The Higher Education Perspectives." Paripex - Indian Journal Of Research 3, no. 1 (January 15, 2012): 68–70. http://dx.doi.org/10.15373/22501991/jan2014/19.
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Shoalieva, Nargiza. "THE ESSENCE OF HUMAN IN BEDIL’S CREATION." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 09 (September 30, 2021): 110–16. http://dx.doi.org/10.37547/philological-crjps-02-09-24.
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Mirza Abdulkadir Bedil is a Persian-speaking poet, prose writer, philosopher and Indian thinker, very popular among the peoples of Central Asia and Afghanistan. In his work, Bedil analyzes the main part of the works of art and literature of Persian and Tajik poets from Rudaki to Jami and the literary and philosophical ideas of Sanayi, Attar, Jalaliddin Rumi and Ibn al-Arabi. The ancient philosophy of ancient Iran, Greece, India and Arabia laid the foundation for the development of literary and philosophical ideas, and as a result of relying on the achievements of the past, Mirza Bedil strengthened his philosophical thought.
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Kanwal, Gurmeet. "Nuclear targeting philosophy for India." Strategic Analysis 24, no. 3 (June 2000): 459–73. http://dx.doi.org/10.1080/09700160008455226.
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K., Srikala, and Srinivas Kumar D. "Holistic Development through Implementation of NEP-2020." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 5 (May 15, 2024): 50–55. http://dx.doi.org/10.31305/rrijm.2024.v09.n05.007.
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This article delves into the alignment between Swami Vivekananda's emphasis on character building and the objectives outlined in the National Education Policy 2020 (NEP 2020) in India. Swami Vivekananda, a prominent philosopher and spiritual leader, advocated for holistic development through the cultivation of a strong and virtuous character. Drawing parallels with Vivekananda's philosophy, NEP 2020 recognizes the significance of holistic education, aiming to foster cognitive, social, emotional, and ethical dimensions in learners. This abstract provides a brief comparative analysis of the two perspectives, showcasing their shared commitment to nurturing individuals with a comprehensive skill set and a foundation of moral values for meaningful contributions to society.
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Oinam, Bhagat. "‘Philosophy in India’ or ‘Indian Philosophy’: Some Post-Colonial Questions." Sophia 57, no. 3 (August 27, 2018): 457–73. http://dx.doi.org/10.1007/s11841-018-0679-0.
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Malik-Goure, Archana. "Feminist Philosophical Thought in Colonial India." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 4, no. 3 (October 4, 2016): 579. http://dx.doi.org/10.21013/jmss.v4.n3.p8.
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<div><p><em>Savitribai Phule and Pandita Ramabai, Tarabai Shinde, Dr Anandibai Joshi, Ramabai Ranade, the greatest women produced by modern India & one of the greatest Indians in all history, the one who lay the foundation for a movement for women’s liberation in India. Their goal was freedom from Indian tradition, freedom from religious practices and rituals. Despite coming from diver’s social background they talk about individual development. They wanted to introduce practical philosophy of human being. In their philosophy they are talking about individual growth, care and humanism as virtue, they emphasis on self-reliance and wants to interpret Indian tradition in their own way. They fought against the tradition and fought for human rights, rights of education and rights of human development. They took a very revolutionary stand in their life in the history of India. Like Pandita Ramabai rejected Hinduism on gendered ground. She rejected traditional practice forced by so called traditions. </em></p><p><strong><em>On the other hand Savitribai was the teacher who educates all females and all underprivileged peoples of India.</em></strong><em> The truly liberating moments for Indian women happened in and through the life of Savitribai, who chose to walk tall, in step with her husband ahead of her time by centuries. The historic disadvantages of caste and gender filed to keep her down in the 19<sup>th</sup> century. In her writings she constantly emphasizes the importance of education and physical work for knowledge and prosperity. She felt that women must receive an education as they were in no way inferior to men; they were not the slaves of men.</em></p><p><em>This paper is an attempt to discuss Savitribai Phule as feminist philosopher in colonial India. She raised the problem of women’s oppression and her thoughts on resolving women’s domination through their own efforts and autonomy makes her join the company of other nineteenth century male feminist Philosophers. In this small work I would like to focus on feminist philosophical aspect of her thought through her writings with special reference to Kavya Phule, moral values given by Savitri will compare with Aristotle’s moral theory/virtue ethics and will conclude with remark on contemporary relevance of her philosophy of feminism.</em></p></div>
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Lavrenova, Olga A., and Anatoly A. Lebedenko. "REVIEW OF THE INTERNATIONAL ACADEMIC CONFERENCE ‘THE ROERICH FAMILY HERITAGE: BRIDGE BETWEEN INDIA AND RUSSIA. MARKING THE CENTENARY OF THE CREATION OF THE PHILOSOPHICAL TEACHING OF LIVING ETHICS’." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 326–42. http://dx.doi.org/10.31696/2618-7302-2020-4-326-342.
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The article covers the proceedings of International academic online conference ‘The Roerich Family Heritage: Bridge between India and Russia. Marking the Centenary of the Creation of the Philosophical Teaching of Living Ethics’, which was held on November 27, 2020. The conference was organized by the Indian Association of Teachers of Russian Language and Literature (INDAPRYAL) and The International Centre of Roerichs (ICR). Researchers from India, Russia and Belarus took part in the project. The entire Roerich family was indeed brilliant in its versatility: Nicholas Roerich — a great Russian artist, humanist and public figure of the 20th century, Helena Roerich — a cosmist philosopher, George Roerich — a prominent orientalist, historian and linguist, and Svetoslav Roerich — an outstanding artist and public figure. The philosophical doctrine of Living Ethics was created by Helena Roerich in close connections with the ancient spiritual traditions of India. March 24, 2020 marks the 100th anniversary of the beginning the creation of the corpus of these texts. Living Ethics was the main common factor of all the Roerichs’ works. The conference discussed the exceptional role of the Roerichs’ heritage in Indo-Russian cultural interrelations. The topics of the papers included a wide range of areas for studying the multi-faceted creative heritage of the Roerich family — the close connection between the philosophy of Living Ethics and Vedic and Buddhist philosophy, epistolary works of Helena Roerich as a detailed commentary on the texts of Living Ethics, images of India in the Roerich heritage, preservation and popularization of the Roerich heritage in the space of Indian culture etc. The conference showed that the Roerichs’ heritage contains a rich scientific, cultural and creative potential for the development of Russian-Indian relations, deepening mutual understanding and bringing the cultures of the two countries closer together.
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Shokhin, Vladimir K. "Descriptions of Ānvīkṣikī in the Texts of Classical India and the Nature of Analytic Philosophy." Studia Humana 12, no. 3 (March 29, 2023): 24–31. http://dx.doi.org/10.2478/sh-2023-0013.
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Abstract The author enters an already old dispute, that is, whether a countеrpart of the notion of philosophy could be encountered in the traditional India, upholds the view that the term ānvīkṣikī (lit. “investigation”) was nearest to it and traces its meaning along the texts on dharma, politics, poetics and philosophy properly. Two main avenues to the understanding of philosophy’s vocations in India have been paved in the Mānavadharmaśāstra, along with the commentaries thereon and by Kamandaki, the author of the Nītisāra (as the knowledge of Ātman) and in the Arthaśāstra and the Nyāya texts composed by Vātsyāyana and Uddyotakara (as a metascience helping the other branches of knowledge bear their fruits). Therefore philosophy in India as well was regarded as the duality of ideological and methodological constituents, while the emphasis on analytic practice in the definitions of ānvīkṣikī (Wittgenstein’s conception of philosophy as a practice is also referred to in this context) paves a good promise for comparative philosophy.
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Banerjee, Anindita. "Liberation Theosophy: Discovering India and Orienting Russia between Velimir Khlebnikov and Helena Blavatsky." PMLA/Publications of the Modern Language Association of America 126, no. 3 (May 2011): 610–24. http://dx.doi.org/10.1632/pmla.2011.126.3.610.
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Between the Volga and the Ganges lies a vast yet little-examined zone of linguistic, religious, ethnoracial, and political contact shaped over many centuries by mobile communities of traders, saints, soldiers, and rebels. This is the space from which Velimir Khlebnikov, modernist poet and philosopher of history, articulates a vision of revolutionary internationalism. Khlebnikov's quasi-fictional journey from Russia's Islamic borderlands to the Indian subcontinent “in search of an idea that will free all oppressed people” transforms Madame Blavatsky's heosophical interpretation of ancient Indian religious philosophy into a cornerstone of political resistance against global imperialism in the twentieth century. The intersectional history of violence through which Khlebnikov imagines a community of minorities, misfits, and mystics wandering between the peripheries of the Russian and British Empires challenges monolithic constructs of the Orient as well as dominant discourses of Russian and Indian national identity.
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G., E., and Johannes Bronkhorst. "Why Is There Philosophy in India?" Journal of the American Oriental Society 122, no. 1 (January 2002): 196. http://dx.doi.org/10.2307/3087755.
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Sharma, Vinai Kumar. "Philosophy of Entrepreneurial Education in India." Research Journal of Philosophy & Social Sciences 48, no. 1 (June 30, 2022): 38–45. http://dx.doi.org/10.31995/rjpsss.2022v48i01.05.
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Groves, J. Randall. "India in Western Philosophy of History." Journal of Indian Philosophy and Religion 4 (1999): 103–32. http://dx.doi.org/10.5840/jipr199944.
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Lindtner, Chr. "The central philosophy of ancient India." Asian Philosophy 3, no. 2 (October 1993): 89–93. http://dx.doi.org/10.1080/09552369308575375.
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Venkatasubramanian, Arvind. "the conundrum in the collective indian psyche regarding teaching philosophy in schools." childhood & philosophy 16, no. 36 (December 5, 2020): 01–26. http://dx.doi.org/10.12957/childphilo.2020.53518.
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India now constitutes approximately 17% of the world’s population and has a high proportion of younger people. Philosophy for school children aims to create better citizens of the future. In this article, I establish the need to teach philosophy to children in schools, especially in India. Subsequently, I discuss the readiness of Indians to accept philosophy in the school curriculum, their conundrum in understanding the need for philosophy in a school setting, and the East-West dilemma concerning the teaching of philosophy in schools. The concept of self-realization is important in education. Socrates claimed that an unexamined life is not worth living. However, the self-realization concept of the West differs from that in India. While the former perceives self-realization as a way to construct a good individual, the latter has always emphasized the cessation of the individual and focused on the incomprehensible truth human languages cannot capture. Western philosophy is concerned with questioning, inquiry, and the problems of philosophy. The East is concerned with bringing such questioning to an end. Matthew Lipman focuses on increasing curiosity, accelerating the thinking process, teaching logic and formal reasoning, and the intellectual enhancement of children. Indian philosophy, yoga, and meditation are all concerned with the cessation of consciousness. The key question concerns the approach one may choose to adopt in teaching philosophy – accelerating or decelerating the thought processes of children? Indian parents are the primary decision-makers in their children’s education, and sometimes throughout their careers and lives. Unless clarity emerges in the Indian and global community regarding this issue, there is no clear starting point for teaching philosophy to children in India. This article aims to raise critical awareness among global citizens regarding this conundrum in the collective Indian psyche. Unless the world’s psyche is inserted into the place of the Indian psyche, the great barrier between the West and the East regarding philosophy in the school curriculum cannot be bridged.
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Pugazhendhi, D. "Tirukkural, Quran and Old Testament: The Relationship between Greek Hippolytus, Hebrew Joseph, Arabic Yūsuf and Buddha with Chastity, Orphic and Sobriety." Athens Journal of Philology 11, no. 1 (February 20, 2024): 43–96. http://dx.doi.org/10.30958/ajp.11-1-3.
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Hippolytus is a tale seen in ancient Greek literature. It deals primarily with the sexual desire of a stepmother towards her stepson. Euripides also wrote a play on this theme with the similar name. In this he mentioned familiarity in which the poet also can sing. Ancient Greek Historian Pausanias mentioned that the alien who has learnt Greek, knows about this tale. So it is a need to search, how far this tale could travel. Ancient Greeks traded with Tamil Nadu, India. The same tale is also seen in Indian Buddhist text, with other proper names, that mentioned the same is related with the former birth of Buddha. A similar story of Hippolytus is also found in the Hebrew Old Testament and the Arabic Qur'an. These also need comparison. So this study considered the religious value of this Greek tale ‘Hippolytus’. The chastity and vegetarianism of Hippolytus are mentioned as the best morals in an ancient book called Tirukkuṟaḷ, which is on par with Buddhist philosophy. This paper outcomes the concept of chastity and vegetarianism, mingled in the tale, which is the philosopy of Buddhism and how the Greek philosophy admired and induced the Indians to worship the Grecian Deities. Keywords: Tirukkuṟaḷ, Hippolytus, Tamil Nadu, Buddhism, Chastity, Quran, Old Testament
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Bhattacharya, Ramkrishna. "Darśana, Philosophy and Religion in Pre-modern India." Revista Guillermo de Ockham 14, no. 1 (April 15, 2016): 25. http://dx.doi.org/10.21500/22563202.2308.
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<p>The Sanskrit word, <em>darśana</em>, is generally translated into English as philosophy, but it is admittedly inadequate. The so-called six (<em>āstika, </em>affirmativist or orthodox) systems of philosophy have been described by Louis Renou as ‘philosophico-religious,’ since religion and philosophy cannot be separated in their tradition. On the other hand, Maurice Winternitz brands some of the six (such as Mīmāṃsā and Vedānta) as religion and some others (such as, Nyāya and Vaiśeṣika) as philosophy. A.K. Warder claims that, despite everything, religion and philosophy can be separated quite adequately, and the <em>darśana</em>s are all philosophies. All this however leaves the so-called six (<em>n</em><em>āstika</em>, negativist or heterodox) systems, particularly the materialist systems out of consideration. While the Jain and the Buddhist systems do have religious associations, the pre-Cārvāka and the Cārvāka materialist systems remained thoroughly philosophical, untouched by any religion. The orthodox systems, mostly in their syncretic forms, became religio-philosophical (although some of them might have originated as philosophy) while the materialist systems retained their original secular character. </p>
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Skorokhodova, Tatiana G. "Rammohun Roy and Pyotr Tchaadaev: Philosophical Thought in the Dialogue of the West and the East." Voprosy Filosofii, no. 2 (February 8, 2023): 143–54. http://dx.doi.org/10.21146/0042-8744-2023-2-143-154.
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A comparative research of philosophical thought by Rammohun Roy and Pyotr Tchaadaev is presented in the article. At the context of the West – the East interaction in Modernity, both philosophers became the pioneers of self-discovery and self-knowledge by India and Russia respectively. Based on a juxtaposition of the works by Indian and Russian thinkers, their thought is described as special ‘philosophy of self-finding’ for their own societies in circumstances of the dialogue between the East and the West. It is formed owing to their reflections on reasons of crisis in their societies and possibilities to overcome one. Philosophy of self-finding includes two levels; the first is religious-philosophical, which correlates the being of Indian and Russian societies with the universal Absolute (the building of spiritual vertical). Seen through universalist approach, thinkers’ spiritual traditions (Vedantism of R. Roy and Christianity of P. Tchaadaev) helped to create the realistic knowledge of social life and ways of development in India and Russia. The second level is social-philosophical. Thinkers offer the precedents of objective understanding of the West to discover the true reasons of own societies’ backwardness and perspective for their improvement in Modernity.
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Т.Г., Скороходова,. "History of India in Philosophical Interpretation by Swami Vivekananda." Диалог со временем, no. 81(81) (December 24, 2022): 84–102. http://dx.doi.org/10.21267/aquilo.2022.81.81.006.
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В статье реконструирована первая философская концепция индийской истории, созданная Свами Вивеканандой. Философ пытался решить «сверхзадачу» нахождения смысла исторического процесса в его целостности, его истоков и цели, представив всемирную историю как историю человеческого духа и духовного развития народов. На основе собственной схемы социально-исторического развития через смену власти варн (жрецов, царей, торговцев, простого народа), Вивекананда трактует индийскую историю как ряд эпох доминирования этих классов в обществе. В истории Индии он определяет её сердцевину – историю духа, мысли и религий; от неё производны социальные и культурные процессы – доминирование и подчинение классов. Политическая история – просто внешняя оболочка внутренней истории Индии. Вивекананда создал особую философию индийской истории, определив ее смысл как решение ключевых проблем человеческого существования и бытия и стремление обрести вечную и единую истины в многообразии природного и социального мира. The first philosophical conception of Indian history created by Swami Vivekananda is reconstructed in the article. Theoretically, the philosopher tried to resolve a ‘super-problem’ of finding the meaning of the whole historical process along with its origin and goal. His general view on world history presents it as the history of human spirit and peoples’ spiritual development in time. Based on his own scheme of social-historical development through the changes of the varnas’ power (priests, royals, traders, common people), Vivekananda interprets Indian history as different epochs of the classes’ domination in society. In many-sides history of India philosopher emphasizes its core – history of spirit, thought and religions, its derivatives are the social and cultural processes – class domination and subjection. Political history is the outer form of internal Indian history. Vivekananda had created special philosophy of Indian history, whose meaning he interpreted as solving key problems of human existence and being and longing to see the eternal and one truth in diversity of natural and social world.
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Bhattacharya, Swagata. "The Influence of Indian Philosophy on French Romanticism." International Journal of English and Comparative Literary Studies 2, no. 4 (July 20, 2021): 14–24. http://dx.doi.org/10.47631/ijecls.v2i4.246.
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France’s connection to India dates back to the seventeenth century when the French came to establish trading relations with India and neighboring countries. Even in the heydays of Enlightenment, France, the champion and cradle of Reason and Rationality in Europe, was looking for an alternative and philosophers like Rousseau, Diderot and Voltaire looked towards India as a source of inspiration. That tradition was continued by the French Romantics who were even more influenced and inspired by Indian philosophy and wanted to change the course of French literature with the help of it. This paper aims to explore literary transactions between India and France culminating in the movement called Romanticism in French literature. The paper shall trace the trajectory of how Indian philosophy and thought traveled to Europe in the form of texts and influenced the works of the French from Voltaire in the eighteenth century to Jules Bois in the twentieth. The central argument of this diachronic study, based on the theory of influence, is to prove how significant the role of India and her literary/religious texts have been in the context of the Romantic Movement in French literature in the nineteenth century.
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Mallik, Sangram Keshari, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 30, 2019): 18. http://dx.doi.org/10.24113/ijellh.v7i12.10214.
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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.
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Keshari Mallik, Sangram, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 17. http://dx.doi.org/10.24113/ijellh.v7i12.10232.
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Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.
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Singh, Mayengbam Nandakishwor. "Revisiting Caste in the Philosophy of Swami Vivekananda." Contemporary Voice of Dalit 10, no. 1 (January 18, 2018): 1–9. http://dx.doi.org/10.1177/2455328x17744628.
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Caste still continues to be the most intriguing, yet fascinating, phenomenon which has not ceased to fascinate hordes of thinkers and intellectuals. Scholarships, amidst all those that abhor caste, appear to be overwhelming in the contemporary discourses. In the light of some theories which profess deep abomination against the caste system in India, Vivekananda’s own elucidation on caste no longer necessitates to be placed into oblivion, even if most of the literatures on caste today appear not to take cognizance of it. Swami Vivekananda’s interpretation of caste presents itself as a powerful defence of the caste system in India. Vivekananda does not bluntly promote the goodness of caste, for Vivekananda’s defence of caste is precisely located on certain philosophical underpinnings which are largely bolstered by the historical trajectory of India related to caste. While reflecting on the brighter side of caste system, Vivekananda unravels the unique cultural and historical narratives of India. This article seeks to examine Vivekananda’s own viewpoints on the question of caste in India, both in its original pristine form and in its modern caste practices. It further attempts to explore how far Vivekananda’s statement on the inherent merits of caste system clashes with some of the rival theories.
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Zysk, Kenneth G., and K. Satchidananda Murty. "Philosophy in India: Traditions, Teaching and Research." Journal of the American Oriental Society 109, no. 1 (January 1989): 172. http://dx.doi.org/10.2307/604416.
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Antze, Rosemary Jeanes. "Dance of India: Culture, Philosophy and Performance." Dance Research Journal 17, no. 2 (1985): 98–100. http://dx.doi.org/10.1017/s0149767700015503.
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Sarma, Sibnath. "Sharad Deshpande (ed): Philosophy in Colonial India." Journal of Indian Council of Philosophical Research 33, no. 2 (May 2016): 327–33. http://dx.doi.org/10.1007/s40961-016-0055-9.
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