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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 (September 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 odontológicos indiretos, consistiu em: caracterização do pó original dos cimentos através de microscopia eletrônica de varredura; determinação da espessura de película de cimentação; análise por microscopia ótica de seções de corte de amostras de cimento curado; e ensaios de resistência à compressão em amostras de cimento curado. Foram obtidos os resultados de análises estatísticas dos dados coletados sobre espessura de película de cimento vedante e da resistência à compressão do mesmo. Concluiu-se que a espessura de película do cimento Vitremer é significativamente menor do que aquela do cimento Ketac Cem, que por sua vez é significativamente menor do que a do cimentoFuji Plus; a resistência à compressão do cimento Fuji plus é significativamente maior do que aquela do cimento Vitremer, que é por sua vez significativamente maior do que aquela do cimento Ketac Cem.

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2

Mitra, Indranil. "Transactional Analysis and Spirituality." International Journal of Transactional Analysis Research & Practice 11, no. 1 (June 30, 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 force of physis are represented in terms of insights from Vedanta. The practice implications of the model are discussed, and also how it can help for personal growth and eventually spiritual progress.

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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 (August 26, 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 being very contemporary in its sensitivities, Vivekananda’s thought is poised to become the ideology of the modern Indian nation. Originality/value – Vedanta philosophy is inclusive of ethics that are well-grounded in Vedantic metaphysics and constitutes a very effective response to the inequities and corruption widespread in contemporary societies.

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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 (December 10, 2010): 243–58. http://dx.doi.org/10.1558/post.v4i3.243.

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

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5

Chowdhury, Dr Parmita. "AN ANALYSIS OF THE CONCEPT OF ULTIMATE REALITY FROM THE PERSPECTIVE OF VIVEKANANDA." INFORMATION TECHNOLOGY IN INDUSTRY 9, no. 1 (February 28, 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 both nirguṇa and saguṇa Brahman i.e., God without name and form and with name and form. However, in the present paper, the aim is to focus on the concept of Ultimate Reality both from the transcendental and empirical standpoint and to check whether the status of the nirguṇa Brahman and saguṇa Brahman are identical or different.

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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 (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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7

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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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 (January 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 (January 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 world as one family) as a secular tolerant civil code,1which makes a connection between the transcendental and the pragmatic planes of consciousness, and reconstructs a thesis about tolerance around human consciousness, which is collectivized and anchored in an acknowledged public space in society that is joined together psychologically as well as philosophically. Tolerance as consciousness can be regarded a necessary condition for playing the role of intentionality as stipulated by classical philosophy (Advaita Vedanta; buddhi, or intelligence as in Samkhya and Yoga). Aware of this ancient wisdom that accepts relativism as an impasse over some evaluative matter, Sen avoids the pitfalls of cultural relativism in tolerance by offering an argument that is based on the metaphysics of Advaita Vedanta and other religious and secular literature, and epitomizes an internationalizing virtue in tolerant traditions. I would examine some interconnected issues, such as the ethical “perimeter” of Sen’s philosophical observation of totalized value system and Indian tolerant attitudes in real life, etc., raising the broader question about the location of cultural identity in relation to supranational state organization. My chief argument is that Sen has been able to observe a connection between the Advaita Vedantic moral philosophy that informs that viewed from the Brahmanic perspective of absolute knowledge in unity, the apparent subject of duality is not the ultimate subject. My conclusion is that valuing of tolerance, individual liberty as well as civil rights is a particular contribution of Western thinking and philosophy; the Western advocates of these rights often provide ammunition to the non-Western critics of tolerance and human rights.

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10

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

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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 elementų. V. Bagdonavičius Vedantos pagrindų ieško ne tik bendrojoje Vydūno kultūros filosofijos ontologijoje, bet ir konkrečiose jos formose: mokslo, meno, dorovės teorijose. Autorius nuosekliai ir įtikinamai rekonstruoja estetines Vydūno pažiūras: grožis Vydūnui yra viena didžiausių vertybių, kartu su gėriu ir tiesa sklinda iš dvasinio pasaulio ir keičia, tobulina visą žmogiškąjį pasaulį, artina žmoniją prie jos teleologinio tikslo. Pateikiama kritinių pastabų dėl sanskrito terminų lotyniškosios transkripcijos, dėl trūkstamų žinių apie Vydūno ryšius su rusų teosofais.

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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 (June 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 around mid-September 2015, when the share prices of both companies declined and the shareholders were yet to receive any formal communication from the management.

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16

S, Senthamzil Pavai. "Bharathi and Advaita." International Research Journal of Tamil 3, S-2 (April 30, 2021): 6–11. http://dx.doi.org/10.34256/irjt21s22.

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

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17

Timm, Jeffrey R., and J. G. Arapura. "Hermeneutical Essays on Vedantic Topics." Philosophy East and West 40, no. 1 (January 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 (January 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 (December 27, 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 (October 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 (January 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 (December 12, 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 (January 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 (December 1, 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 (April 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 (December 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 (October 2, 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 (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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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 (December 31, 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, não no sentido de como vivem, mas do tipo de mente que possuem.

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33

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

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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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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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Bauer, Nancy F. "Advaita Vedanta and Contemporary Western Ethics." Philosophy East and West 37, no. 1 (January 1987): 36. http://dx.doi.org/10.2307/1399082.

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

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

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Silberstein, Michael. "PANENTHEISM, NEUTRAL MONISM, AND ADVAITA VEDANTA." Zygon® 52, no. 4 (November 26, 2017): 1123–45. http://dx.doi.org/10.1111/zygo.12367.

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

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

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Bastos, Cecilia. "Em busca do sentido da vida: a perspectiva de estudantes de Vedanta sobre “uma vida de yoga”." Religião & Sociedade 38, no. 3 (December 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 finalidade de análise a respeito do tipo de religiosidade praticado pelo grupo pesquisado e, em última instância, de contribuir para o entendimento do(s) significado(s) de ser “religioso” ou “espiritualizado” na modernidade.

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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 (December 10, 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 strikingly resembles Isherwood’s response to discursive power made possible through his practice of Vedanta, the religious philosophy based on the ancient Indian scriptures the Vedas. Vedanta becomes at once a counter-discourse for Isherwood in opposition to Western notions of subjectivity and a mode of “intentional living.”

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Joshi, Amrita. "Vedantic applications of augmented reality for strategic social marketing campaigns in India." Journal of Indian Business Research 10, no. 3 (August 20, 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 reality and hyper-reality from the Vedantic philosophical texts and treatises. The study examines and demonstrates an earlier version of AR expression in ancient times in the use of spatio-temporal constructs and their degrees of modality. It derives a conceptual schema based on AR resonant applications in narratives from the Vedantic literature. Based on these, the study highlights the persuasive appeal and co-creative potential of these illustrative examples to recommend marketing communication strategies for social outreach campaigns. Research limitations/implications The analysis recognizes a conceptual bridge between human extra-sensory/transcendental ability and contemporary technology. This study identifies five propositional structures (PS). It opens up the field of social marketing research to alternative methodologies such as multimodal analysis. Practical implications While most of contemporary AR usage is in commercial marketing, this study has derived specific guiding principles/propositional structures. These can be applied to create specific virtual environments that can simulate and demonstrate desirable societal outcomes and behaviours. As newer technologies permit further and more futuristic design interventions, developers could experiment with transitional states to impact behaviours, with implications for experimental layering of information. Originality/value This study responds to a call for innovative design interventions in the field of social marketing. Its originality lies in its use of the Vedantic framework which has not been explored in this direction elsewhere.

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

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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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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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Ambarnuari, Mery. "Dvaita Vedanta dalam Teks Lontar Bhuwana Mahbah." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 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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Swaminathan, S. R. "Vedanta and Shelley's ‘The Triumph of Life’." Keats-Shelley Review 9, no. 1 (January 1995): 63–78. http://dx.doi.org/10.1179/ksr.1995.9.1.63.

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