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Journal articles on the topic 'Vedantes'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Carvalho, Gustavo Tedesco de, and Tsuneharu Ogasawara. "Comparação de espessura de película e da resistência à compressão dos cimentos vedantes de ionômero de vidro convencional versus reforçado com resina." Matéria (Rio de Janeiro) 11, no. 3 (2006): 287–96. http://dx.doi.org/10.1590/s1517-70762006000300018.

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O objetivo deste trabalho foi avaliar, em cimentos utilizados exclusivamente para cimentação de trabalhos protéticos indiretos, as reais melhorias mecânicas dos ionômeros modificados com resina em relação aos ionômeros convencionais. Desenvolvimentos termodinâmicos foram realizados para melhor compreender os vidros componentes dos cimentos estudados, bem como melhor interpretar resultados experimentais. O trabalho experimental realizado com três cimentos ( Ketac Cem - ESPE, Fuji Plus - GC e Vitremer - 3M) caracterizados como cimentantes, isto é, utilizados na cimentação de trabalhos odontológi

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2

Mitra, Indranil. "Transactional Analysis and Spirituality." International Journal of Transactional Analysis Research & Practice 11, no. 1 (2020): 80–94. http://dx.doi.org/10.29044/v11i1p80.

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In the Indian philosophical system Vedanta, the composite human being is described in terms of five concentric sheaths surrounding an inner core - the Pancha Kosha (Five Sheaths) model. This model has implications for the discipline of Transactional Analysis insofar as it sheds light on the working of the Adult Ego State and also suggests the process by which autonomy can be achieved. Other concepts of Vedanta relevant to TA are discussed and elaborated, and a Vedantic Ego States Model presented incorporating them into the Classical TA model. The natural longing for intimacy and the growth for

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3

Sarvapriyananda, Swami. "Vivekananda’s interpretation of Vedanta philosophy and values for sustained human development." International Journal of Development Issues 13, no. 3 (2014): 204–11. http://dx.doi.org/10.1108/ijdi-06-2014-0045.

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Purpose – The purpose of this paper is to outline the unique aspects of Vivekananda’s interpretation of Vedanta philosophy. Design/methodology/approach – The doctrine of the One and the many being the same reality is the philosophical core of the vast and varied treasury of Vivekananda’s teachings and, indeed, of his life. Findings – Vivekananda has given a remarkable interpretation of the Vedanta philosophy which is not only universal but also both inspiring and rational (and accommodative). Practical implications – Combining service with spirituality, grounding religion in rationality and be

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4

Vrajaprana, Pravrajika. "The Guru and His Queer Disciple." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (2010): 243–58. http://dx.doi.org/10.1558/post.v4i3.243.

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Christopher Isherwood’s engagement with Vedanta falls outside the frame of conventional readings, confronting the assumption that religion and homosexuality are mutually exclusive. Isherwood was a committed follower of Vedanta’s nondualistic philosophy (advaita), which provided a nonjudgmental basis for his spiritual aspirations. This approach was crucial for Isherwood since his acceptance of a spiritual ideal and practice was critically dependent upon how his homosexuality was accepted. Pivotal in Isherwood’s life was his relationship with Swami Prabhavananda, whose influence was as profound

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5

Chowdhury, Dr Parmita. "AN ANALYSIS OF THE CONCEPT OF ULTIMATE REALITY FROM THE PERSPECTIVE OF VIVEKANANDA." INFORMATION TECHNOLOGY IN INDUSTRY 9, no. 1 (2021): 118–20. http://dx.doi.org/10.17762/itii.v9i1.108.

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Vivekananda is one of the Neo-Vedantin or contemporary Indian Philosophers who has got influenced by the Vedānta philosophy and used its philosophy in practical life for human welfare. Vivekananda considers the metaphysical question regarding the status of the Ultimate Reality as an important matter of discussion without which human life would be purposeless. Such metaphysical knowledge comes to man when he goes beyond the circle of reason or physical plane. Vivekananda’s Neo-Vedanta is a discussion of such metaphysical views. The concept of Ultimate Reality is here understood in the sense of

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6

Mallik, Sangram Keshari, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (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

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7

Keshari Mallik, Sangram, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (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

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8

Fort, Andrew O. "First Steps in Vedanta, Vedantic Texts For Beginners: Sadananda's Vedantasara, Baladeva's Prameya-Ratnaval, and a Brief Overview of Advaita Vedanta By Dinesh Chandra Bhattacharya Shastri - By Neal Delmonico." Religious Studies Review 32, no. 1 (2006): 62–63. http://dx.doi.org/10.1111/j.1748-0922.2006.00045_11.x.

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9

Saha, Santosh. "Tolerant Values and Practices in India: Amartya Sen’s ‘Positional Observation’ and Parameterization of Ethical Rules." Tattva - Journal of Philosophy 7, no. 1 (2015): 51–84. http://dx.doi.org/10.12726/tjp.13.4.

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In explaining the reasons for sustained existence of tolerance in Indian philosophical mind and continuation of tolerant practices in socio-political life, Amartya Sen argues that tolerance is inherently a social enterprise, which may appear as contingent, but for all intents and purposes is persistent. Basing his thesis that is opposed to Cartesian dualism, which makes a distinction between mind and body, Sen submits that Indian system of universalizing perception finds a subtle form of connection between mind and body. He expands the ancient core worldview, Vasundhara kutumbakam (entire worl

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10

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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11

Tamošaitis, Remigijus. "Vydūno humanistinė filosofija: Rytų aspektas." Problemos 45 (October 4, 2014): 115–23. http://dx.doi.org/10.15388/problemos.1991.45.7071.

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V. Bagdonavičiaus knygos „Filosofiniai Vydūno humanizmo pagrindai“ (1987 m.) recenzija. Recenzentas teigia, kad autorius, rekonstruodamas Vydūno kultūros filosofijos sistemą, nurodo psichologines, religines, teosofines ir filosofines jos susiformavimo prielaidas bei idėjinius šaltinius. Aptariama Indijos idėjų įtaka Vydūno mąstymui ir jų autentiškumo problema. Jo veikaluose daugiausia vedantiškųjų elementų, bet tai europietiškai transformuotas vedantizmas, neatitinkantis nė vienos klasikinės Vedantos krypties. Vydūno sistemoje taip pat gausu Sankhjos mokyklos struktūrinių ir terminologinių ele

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12

Koller, John M. "Studies in Vedanta." Teaching Philosophy 30, no. 3 (2007): 332–35. http://dx.doi.org/10.5840/teachphil200730319.

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13

Gupta, Bina. "If Journalists were Vedantins..." Glimpse 3, no. 1 (2001): 1–8. http://dx.doi.org/10.5840/glimpse2001313.

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14

Sil, Narasingha P. "Vivekananda's Ramakrsna: an Untold Story of Mythmaking and Propaganda." Numen 40, no. 1 (1993): 38–62. http://dx.doi.org/10.1163/156852793x00040.

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AbstractThe author argues that the familiar Vedantin and messiah image of Rāmakrsna Paramahamsa was created deliberately by his great disciple Svāmā Vivekananda. The Svāmī's global Hindu evangelical mission called for the master's respectable image. Hence he rejected the sincere rendering of the Paramahamsa's biographies by others and, in place of the rustic ecstatic but authentic Gadadhar, fabricated the awesome figure of a modern messiah-the Vedantin Paramahamsa. This paper documents the history of this purposive distortion.

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15

Mohanty, Pitabas, and Supriti Mishra. "Profit Opportunities from Vedanta and Cairn India Merger." Asian Case Research Journal 23, no. 01 (2019): 65–89. http://dx.doi.org/10.1142/s0218927519500032.

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On June 14, 2015, Vedanta Resources PLC of the UK announced the merger of two of its Indian subsidiaries, namely, Vedanta Limited and Cairn India Limited. Per the terms of the merger, Vedanta Limited would issue one share of itself for every share of Cairn India. In addition, it would also issue a preference share of INR 10 in face value. The stock prices of the two companies, however, soon started trading outside the range suggested by the above exchange ratio. This gave rise to different possible trading strategies for the investors with different possible outcomes. The case is written aroun

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16

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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17

Timm, Jeffrey R., and J. G. Arapura. "Hermeneutical Essays on Vedantic Topics." Philosophy East and West 40, no. 1 (1990): 107. http://dx.doi.org/10.2307/1399554.

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18

Mathur, Krishna Mohan. "Vedantic Wisdom and Contemporary Management." Indian Journal of Public Administration 45, no. 1 (1999): 5–16. http://dx.doi.org/10.1177/0019556119990102.

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19

Banavathy, Vinayachandra K., and Anuradha Choudry. "Understanding Happiness: A Vedantic Perspective." Psychological Studies 59, no. 2 (2013): 141–52. http://dx.doi.org/10.1007/s12646-013-0230-x.

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20

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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21

Elkman, Stuart, Swami Vivekananda, and Swami Chetanananda. "Vedanta: Voice of Freedom." Journal of the American Oriental Society 109, no. 1 (1989): 171. http://dx.doi.org/10.2307/604412.

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22

Rishan, Singh. "Vedanta, the ultimate knowledge." Voice of Intellectual Man- An International Journal 10, no. 1and2 (2020): 119–22. http://dx.doi.org/10.5958/2319-4308.2020.00008.0.

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23

Singh, Ajay Kumar, and Durlav Sarkar. "VEDANTA for Modern World." Delhi Business Review 15, no. 2 (2014): 111–12. http://dx.doi.org/10.51768/dbr.v15i2.152201420.

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24

Razauskas, Dainius. "MAIRONIO MĮSLĖ." Literatūra 55, no. 1 (2013): 18. http://dx.doi.org/10.15388/litera.2013.1.2493.

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Straipsnio objektas – kai kurie Maironio poezijos mitiniai vaizdiniai, tiesiogiai vedantys į baltų mitologiją ir tautosaką, remiantis soneto „Saulei tekant“ antrojo posmo pirmosiomis dviem eilutėmis. Tikslas – parodyti, kad Maironis sekė senąja tradicija daug giliau ir atidžiau nei iki šiol apskritai buvo įsivaizduojama. Straipsnio pabaigoje atkreipiamas dėmesys į vieną kone pažodinį sekimą tradicinėmis lietuvių mįslėmis, ir ne tik turinio bei kalbos, bet ir žanro požiūriu – patį eilėraštį esant sudarytą kaip mįslę. Dėl to Maironis ir pats darosi vis didesnė mįslė.

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25

Srivastava, S. K., and S. K. Pandey. "Hierarchy of Needs-A Vedantic Perspective." Review of Professional Management- A Journal of New Delhi Institute of Management 3, no. 2 (2005): 60. http://dx.doi.org/10.20968/rpm/2005/v3/i2/101085.

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26

Vijayarangam, P. "Why is Neo-Vedanta universal." Research Journal of Humanities and Social Sciences 8, no. 2 (2017): 183. http://dx.doi.org/10.5958/2321-5828.2017.00026.2.

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27

Knipe, David M., and Krishna Sivaraman. "Hindu Spirituality: Vedas through Vedanta." Journal of the American Oriental Society 117, no. 2 (1997): 400. http://dx.doi.org/10.2307/605529.

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28

MIKAMI, Toshihiro. "Vedanta Desika on kaivalya (1)." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, no. 2 (1994): 981–78. http://dx.doi.org/10.4259/ibk.42.981.

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29

Swaminathan, S. R. "Vedanta and Shelley's Queen Mab." South Asian Review 20, no. 17 (1996): 1–11. http://dx.doi.org/10.1080/02759527.1996.11932193.

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30

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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31

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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32

(UFRJ), Cecilia dos Guimarães Bastos. "Meditação e yoga nas camadas médias do Rio de Janeiro: análise do campo nos estudos da Bhagavad Gita." Religare: Revista do Programa de Pós-Graduação em Ciências das Religiões da UFPB 16, no. 2 (2019): 659–91. http://dx.doi.org/10.22478/ufpb.1982-6605.2019v16n2.46356.

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Este artigo retrata o trabalho de campo de aproximadamente dez anos de convívio com um grupo de estudantes de Vedanta do Rio de Janeiro. Ao participar das aulas do curso “Bhagavad Gita”, principal texto ensinado em Vedanta, verifiquei como os alunos percebem e vivenciam a prática da meditação, o “Eu” consciência e seu papel (dharma) no mundo. Também observei o que significa, para eles, a obtenção de um “distanciamento” de si e de um “comando” sobre a mente. Além disso, pesquisei de que maneira eles entendem os conceitos de felicidade, sofrimento e yoga e, ainda, como idealizam se tornar yogis,

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33

Gupta, Ananda Das. "Economic Management and Ethics: The Vedantic Answer." Indian Journal of Public Administration 41, no. 3 (1995): 307–15. http://dx.doi.org/10.1177/0019556119950305.

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34

Vivekananda, S. "Vedantism. Translation and notes by T.G. Skorokhodova." Voprosy filosofii, no. 1 (January 2019): 195–203. http://dx.doi.org/10.31857/s004287440003633-1.

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35

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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36

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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37

Dr Vidhu Gaur. "ORGANIZATIONAL SKILLS IN PERSPECTIVE OF VEDANTA." Researchers World – Journal of Arts Science & Commerce VI, no. 4(1) (2015): 57–68. http://dx.doi.org/10.18843/rwjasc/v6i4(1)/07.

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38

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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39

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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40

Nagler, Michael. "Spirit and Science in the Vedanta." Tikkun 23, no. 1 (2008): 61–63. http://dx.doi.org/10.1215/08879982-2008-1027.

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41

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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42

Bastos, Cecilia. "Em busca do sentido da vida: a perspectiva de estudantes de Vedanta sobre “uma vida de yoga”." Religião & Sociedade 38, no. 3 (2018): 218–38. http://dx.doi.org/10.1590/0100-85872018v38n3cap10.

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Resumo: Este artigo analisa os significados de se tornar devoto, segundo a tradição de ensinamento Vedanta, e algumas implicações decorrentes deste tipo de experiência vivenciada pelos interlocutores. Baseia-se no trabalho de campo realizado junto a um grupo de estudantes de Vedanta não dualista que vive na cidade do Rio de Janeiro. Os significados desse aprendizado serão retratados, assim como sua implicação sobre o estilo de vida do grupo. Além disto, questões como trajetória do indivíduo ocidental, desencantamento espiritual e perda fundamental do sentido de viver serão discutidas, com a fi

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43

Carr, Jamie. "From Technologies of Power to Technologies of the Self." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 3 (2010): 323–38. http://dx.doi.org/10.1558/post.v4i3.323.

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This essay examines Christopher Isherwood’s resistance to normative narratives of homosexuality and pacifism and Western culture’s attitude toward Eastern spirituality, each of which get constructed in the 1930s and beyond as passivity and developmental failure and ultimately as regression from modernity. I read this resistance in light of Michel Foucault’s notion of “governmentality,” which involves both technologies of power over individual subjectivity and technologies of the self. The latter, in which a subject works to transform the self, becomes a form of “spirituality” for Foucault that

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44

Joshi, Amrita. "Vedantic applications of augmented reality for strategic social marketing campaigns in India." Journal of Indian Business Research 10, no. 3 (2018): 256–73. http://dx.doi.org/10.1108/jibr-10-2017-0189.

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Purpose Social outreach campaigns such as mainstream commercial marketing campaigns are drawn to digital communication practices for increased visibility, speed and recall. This paper aims to highlight the usefulness and application of augmented reality (AR) technologies and proposes a change-driven usage of the AR environments for social marketing. Design/methodology/approach Paradigmatic structural analysis is used to extract the underlying schematic forms. A multimodal analytic approach is used to propose the conceptual framework. Findings AR is defined vis-à-vis conceptualizations of reali

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45

Mohanta, Dilipkumar. "Interreligious Dialogue and Vivekanand’s Vedantic Model of Pluralism." Dialogue and Universalism 26, no. 4 (2016): 149–62. http://dx.doi.org/10.5840/du201626466.

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46

Dallmayr, Fred. "International Vedanta Congress in Madras: A Report." Philosophy East and West 47, no. 2 (1997): 255. http://dx.doi.org/10.2307/1399877.

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47

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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48

Westbrook, Perry D., and Raja Rao. "Raja Rao's "Comrade Kirillov": Marxism and Vedanta." World Literature Today 62, no. 4 (1988): 617. http://dx.doi.org/10.2307/40144523.

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49

Ambarnuari, Mery. "Dvaita Vedanta dalam Teks Lontar Bhuwana Mahbah." Sanjiwani: Jurnal Filsafat 10, no. 2 (2020): 194. http://dx.doi.org/10.25078/sjf.v10i2.1517.

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<p><em>The development and dissemination of Hindu teachings makes the Vedas Holy Library A lot of text passages, one of which is the regional texts written by citing the teachings in the Vedic Sacred Library. The text of Bhuwana Mahbah Lontar is one of them. The text discussing the creation and preservation of the universe contains teachings that correspond to the dualist Dvaita Vedanta, which, among others, created the universe different from its creations but the creation is still in control God as the ultimate reality.</em><em></em></p>

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50

Swaminathan, S. R. "Vedanta and Shelley's ‘The Triumph of Life’." Keats-Shelley Review 9, no. 1 (1995): 63–78. http://dx.doi.org/10.1179/ksr.1995.9.1.63.

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