Papers by Meenal M Katarnikar
‘Facets of Femininity’ pub. By Dept of Sanskrit, University of Mumbai, 2005
This paper is an attempt to throw light on the secondary status of women in the religious domain ... more This paper is an attempt to throw light on the secondary status of women in the religious domain ascribed to them by the patriarchal system across the world. Patriarchy in religious organisations is represented by the systematic devaluation of femininity at all levels and is reflected in the denial of leadership positions to women.
The paper discusses this issue with special reference to Jainism wherein the debate about women's spiritual liberation between two major sects in the Jaina tradition, viz. Digambara and Shwetambara, is presented with all the major details.
The unique feature of the paper is its suggestion of Feminist Epistemology on the basis of Jaina position about femininity.
Research Environment in Social Science Disciplines in India, Reliance Publishing House, India , 2024
Philosophizing in India and Its Role in Contemporary Social Science Research
Dr. Meenal Katarnika... more Philosophizing in India and Its Role in Contemporary Social Science Research
Dr. Meenal Katarnikar,
Professor, Department of Philosophy,
University of Mumbai
Abstract
In any field of knowledge, research is a significant activity. Research, in general, is known to be the twofold process of gap-finding and gap-filling. New paradigms of knowledge are either invented or discovered in any research activity. In the case of subjects like social sciences, cultural studies and philosophy, wherein conceptual clarity, theoretical explorations and vertical as well as horizontal advancement are of vital importance, it is not easy to measure the growth, not even to discriminate between invention and discovery.
It is a need of time to investigate into the logical grammar of research. This paper discusses the notion and various dimensions of philosophizing, several angles of philosophical research that prepare the logical foundations of social science research and the prospective directions of interdisciplinary and multidisciplinary research.
It is illuminating to observe that various methods of philosophical research, viz. Conceptual, Analytical, Interpretative, Comparative and Critical, exhibit their linkage as well as important role in the research in social sciences. Even though the research in social sciences is empirical, it is not necessarily descriptive, if the enhancement of knowledge body is the goal of social sciences. It can be said without any doubt that the horizons of social science research will expand in both horizontal and vertical directions with the strong and balanced backing of philosophical methods. Especially in the contemporary times, where thick disciplinary walls are getting demolished in academics, the studies and research in philosophy and social sciences will have to proceed together.
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“Between Spirituality and Dyspnea-on Deep and Full Breath (A Festschrift dedicated to Reverend Doctor Tadeusz Czakanski)” Vol. II titled Dialogical Pastoral Sensitivity, Ed. Mariola T. Kozubek, Raul Augusto S.L. Silva,Marek Rembierz, Cracow-Katowice-Rome, 2024
Abstract:
Contemporary Society is prominently multi-religious, multicultural and pluralistic soci... more Abstract:
Contemporary Society is prominently multi-religious, multicultural and pluralistic society and it has developed a concrete solution for this twofold problem of ‘Plurality of Religions’ and ‘Absence of Communication’ in the form of ‘Interfaith Dialogue’. Over past few decades, the wise people from all religions all over the world have been making considerable efforts to establish communication with others by knowing about their faith and dogmas, by developing a sense of trust about them and by entering into the process of dialogue with ‘others’.
Here is an attempt to present a narrative of the first hand experiences of Hindu-Christian Dialogue organized by Focolare International with an innovative approach and also to conceptualize the very notion of ‘Dialogue’. The article ends with an articulation of the logical and practical requirements of a dialogue in the form of ‘Dice of Dialogue’.
Key-terms: Interreligious dialogue, Multi-cultural society, Plurality of religions, Harmony and Co-existence
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“Re-interpreting Tradition (Critical Essays on 20th Century Indian Thought)”, Ed. by Anirban Mukherjee & Ngaleknao Ramthing, Pub. N. B.U. Studies in Philosophy-23,, 2023
This article fulfils twofold function: first, it offers an obituary to Prof. Daya Krishna, and se... more This article fulfils twofold function: first, it offers an obituary to Prof. Daya Krishna, and second, by following the methodology suggested by his counter perspective, it presents a critique of the same.
His two works, viz. “Indian philosophy: A Counter Perspective” and “New Perspectives in Indian philosophy” have been reviewed for this article. The attempt was made to bring out the general and distinctive features of Dayaji’s analysis of Indian philosophy rather than doing article-wise review. The method adopted was analytical rather than hermeneutical.
In this endeavour, it was found that logical analysis was the main tool used by Dayaji in countering the established but unscrutinized ideas, notions and dogmas in Indian philosophical tradition. He expected from the reader, both the scholar and the novice, use of the tool while discussing Indian philosophy. The reason behind this insistence was the concern for the growth of Indian philosophy and removing the misconceptions regarding the same. He tried to establish that because of these misconceptions, the rational, intellectual ad thought provoking nature of Indian philosophy was hidden and it was presented otherwise to the entire world.
By presenting a counter perspective, Dayaji marched one step ahead in the direction of the goal he set for us. By taking the counter perspective seriously, the academicians have to march towards that goal. This article is a humble attempt in that direction.
PHISP Project on “Women in Medieval India”, New Delhi, India, 2009
This is an academic presentation on the issue of gender equality in spiritual domain as found in ... more This is an academic presentation on the issue of gender equality in spiritual domain as found in the Jaina tradition. There is a well-known debate between the two camps of Jainism, viz. Shwetambaras and Digambaras, related to the issue whether women are eligible for spiritual liberation. The paper extensively takes up the discussion that is going on in a tradition for over fifteen centuries and also connects it to the contemporary situation.
Indian Philosophical Quarterly Special Number- Philosophical Contribution of Prof. S.S. Barlingay- An Appraisal- Vol.38, No.3-4, July- December 2011, 2022
Dr. Barlinge’s Analysis of Purusarthas: An Appraisal
Abstract
“Purusarthas’ is one of the most ... more Dr. Barlinge’s Analysis of Purusarthas: An Appraisal
Abstract
“Purusarthas’ is one of the most widely discussed concepts in Indian philosophical tradition, especially in ethical and soteriological context. It has been a subject of attraction for both classical tradition as well as contemporary scholars. It can randomly be said that in the classical tradition, the concept was a means of expressing the ethical perspective, whereas the contemporary scholars are more interested in analyzing and examining the interrelations among various purusarthas.
One of such examinations of the concept of Purusarthas is found in the writings of Dr. Barlingay.
Dr. Barlingay’s analysis of Purusarthas brings him to the statement that “‘Purusartha’ is not a factual state of affairs but it is normative. This implies a couple of things. First of all, ‘purusarthas’ is not a given but a constructed idea in the context of human society. Secondly, it doesn’t describe the nature of or interrelations existing in human society, but it depicts the set of values that should be inculcated in human society.
With reference to the second implication, Dr. Barlingay analyses the nature of each purusartha, the interrelations among them and, moreover, examines the categories and limitations of these values. He doesn’t hesitate to raise the question whether ‘purusartha’ can be called as ethical concept or not.
This paper is a humble attempt to discuss various statements regarding ‘purusarthas’ made by Dr. Barlingay.
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“Swastika: Epigraphy, Numismatics, Religion and Philosophy (Festschrift to Prof. Hampa Nagarajaiah)” Ed. Prof. P. Chenna Reddy, Bluerose Publishers, 2022
It is in fact very interesting to know how it is possible to expound the differences between two ... more It is in fact very interesting to know how it is possible to expound the differences between two theories or two philosophies, or for that matter, between any two things. The question arises for at least two reasons. Firstly, remembering Aristotle’s first law of thought, viz. Law of Identity, it must be accepted that no two different things in the world can have exact similarity; there will be some differences between any two things which are not identical things. Secondly, when there is an attempt to find out the differences between two things, there is a hidden but significant assumption that there is some similarity between the two; and hence the attempt to locate the differences becomes the attempt to situate the separate identities.
The discussion about the main differences between Buddhism and Jainism must be initiated and justified in this light. It is obvious that these being two different religious-philosophical traditions, there are differences between the two. And it is equally obvious that these differences are detailed with the assumption that the two carry some resemblances too. But this is certainly not the case of identity-in-difference or difference-in-identity as Jainas would like to describe. It is so because the similarities between the two appear to be related to the external structure of the two whereas the differences are related to the fundamental ideologies. And hence, even if it is possible to present long lists of similarities and differences, it will not touch any substantial point in the discussion, instead, it may turn up to be trivial verbal business. In order to make this comparative analysis meaningful, it is necessary to look for significant similarities and on the background of those similarities, search for the weighty differences between Buddhism and Jainism.
Journal of Indian Council of Philosophical Research
Aparigraha, the cardinal principle of Jainism, has been emphasized in the tradition, from its ori... more Aparigraha, the cardinal principle of Jainism, has been emphasized in the tradition, from its origin. One can rightly say that Ahiṁsā, the defining principle of Jainism, and Aparigraha go hand in hand. In the contemporary period, Ahiṁsā, Anekānta and Aparigraha have become a Trinity of Jainism for the World around. The discussions regarding Aparigraha are centered on the moral and spiritual aspects of the concept. Accordingly, Aparigraha is developed, first as Mahāvrata and then as Aṇuvrata; in both the senses, Aparigraha indicates the mental state of a person with high moral character marching toward spiritual goal in the first case and leading the life of a householder in the second case. Here is an attempt to explore another dimension of Aparigraha, viz. a rational dimension. So far a close relation between Ahiṁsā and Aparigraha has been expounded. This paper will make a humble attempt to bring out the equally close relation between Aparigraha and Anekānta. The articulation is done with a confidence that it will give a more promising look to Jainism in contemporary multi-religious society.
Dependent origination, 2007
Dharma And Abhidharma (2 Vols. Set), 2007
I.P.Q. Publication, Department of Philosophy, S.P. Pune University, 2020
The relation between Dravya and Guna is one of the issues of debate between the Naiyayikas and th... more The relation between Dravya and Guna is one of the issues of debate between the Naiyayikas and the Jainas. Both the systems accept the abovementioned categories. However, there is diversity in the manner in which the relation between the two is conceived. For Naiyayikas, dravya and guna are two distinct categories while for the Jainas, the relation between those is that of identity-cum-difference.
Here is an attempt to discuss this debate as expounded in “Aptamimamsa”, a text by Jaina logician Samantabhadra.
In this text, Samantabhadra discusses ten philosophical issues out of which five are metaphysical, and the issue of ‘identity and difference’ is one of them.
As per the method of the text, Samantabhadra expounds two extreme viewpoints regarding the issue in question, reveals the one-sidedness of the two and proposes the reconciling perspective based on Syadvada.
While discussing the issue of ‘Identity and Difference’, Samantabhadra presents Nyaya position as ‘Bheda-Ekanta Paksa’ and criticizes it on the following grounds:
“According to Nyaya Vaisesikas, substance (dravya) and quality (guna) are two distinct categories. Separateness (Prthaktva) is one among 24 qualities enumerated by them.
Samantabhadra argues against this theory that since a quality cannot be absolutely different from the substance in which it resides, and since separateness is regarded by the Naiyayikas as a quality of two mutually distinct substances, separateness cannot be absolutely different from those substances.”
This is one example of the debate between Jainas and the Naiyayikas. The paper proposes to undertake a critical review of the debate as spelt out by Samantabhadra.
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Gauhati University Journal of Philosophy,Vol.5, December 2020, 2020
Is bhaktī, i.e. devotion a path towards liberation (lit. Mokşa, the highest among the Puruşārthas... more Is bhaktī, i.e. devotion a path towards liberation (lit. Mokşa, the highest among the Puruşārthas described in Indian tradition) or is it itself a Puruşārtha? This question emerges on the background of diverse interpretations of the term "bhaktī" found in Indian tradition from classical to contemporary period. The above-mentioned are the two poles between which several elucidations and readings of the concept "bhaktī" can be situated. Apparently bhaktī is a religiosoteriological concept and doesn"t seem to have attracted the attention of systematic philosophy despite its pervasive impact on the social psyche. Of course, there is a notable exception to this in Bhagavad Gītā, one of the Hindu scriptures, wherein the notion of "bhaktī" is treated on par with other pathways to liberation. But this is an exception and the general tendency is to keep the notion of bhaktī secluded from academic, rational discourse. The nature of bhaktī being more personal and having more weightage as a first-person phenomenon rather than as a public event 1 , strong reasons and justification can be provided to keep it as a private matter and not to make it accessible to any open, objective analysis. If such conceptual analysis is coupled with some kind of historical analysis, one may face some other set of challenges in understanding "bhaktī".
The sum and substance of the above discussion is- it is necessary to bring the notion of bhaktī into the grasp of rational-logical analysis and also to problematize and philosophize it in order to understand its various dimensions.
“A Paradigm of Integral Human Development in the Thoughts of Pandit Deendayal Upadhyaya” Pub. Academy of Comparative Philosophy and Religion, Gurudev Mandir, Belgavi, 2020
Pt. Deendayal Upadhyaya articulated and expanded the ideology of ‘Integral Humanism’ in a lecture... more Pt. Deendayal Upadhyaya articulated and expanded the ideology of ‘Integral Humanism’ in a lecture series in Mumbai from 22nd to 25th April, 1965. He propounds Integral Humanism as a paradigm of a system of governance suitable to the Indian people and nation and based on ancient wisdom consisting in Vedas and Upanishadas. This ideology envelopes political, social, economic, historical, educational, cultural and religious dimensions of the individual, public and national life. Moreover, there are several profound views and theories that are beautifully synchronised in ‘Integral Humanism’. One of the significant notions which belong to the ideology of Integral Humanism is that of “Dharma Rajya”. The term literally means ‘A Just State’ or the like. However, with the help of our ancient wisdom and own commitment to the glory of Indian nation and culture, Pt. Deendayalji analyses and expounds the notion of Dharma Rajya with all its subtleties as well as profoundness. The notion, as developed by him, exhibits his endeavours to give it a modern touch by connecting it to the prevailing global as well as local socio-political conditions.
This paper proposes to give a contemporary dimension to the concept of Dharma Rajya. The foundation of this proposal is the Constitution of India, particularly the Article 51 (A) describing the fundamental duties of Indian citizen.
“Determinism in Sramanic Traditions”, Pub. International School for Jain Studies, Delhi, 2020
Abstract
“…………in reality, however, just as in the present even in the past, there had been only... more Abstract
“…………in reality, however, just as in the present even in the past, there had been only a mixture of good and bad and never there had been a perfectly blissful society.”
- Prof. Rahul Walpola
This statement applies to any human society in past, present and future including contemporary society. Consequently, the aim of all human endeavours is to create peaceful, harmonious atmosphere and a perfect society where there is happiness, abundance and justice. And reality about social phenomenon is that it is a mixture of joy and sorrow, have’s and have-not’s, justice and injustice and so on.
In the contemporary context, this picture of society is coloured by scientific and technological glitter. Science and technology have brought radical change in human life, not only in the material or consumerist context, but very effectively in human relations, value-paradigms and even human-world-Divinity relations.
It may not be exaggeration to describe today’s age, along with other positive and negative descriptions, as the age of ‘Moral Bankruptcy’ at both individual and social planes of human society.
Here, Sramana ethics and the values endorsed by the same can supply the guidelines and help elevate the profoundness of human existence. The Sramana traditions in India, viz. Jainism and Buddhism, are known for their high moral ideals such as non-violence, truth, non-possessiveness, emphasis on the spiritual values such as liberation, peace, disciplined life encompassed by practicing vows and austerious way of living and pursuit of ‘summom bonum’, the highest aim of human life. Both of them guided humanity for years together and were successful in maintaining the rule of Righteousness. With this legacy and the richness of their principles, they can provide some solution to contemporary value-crisis.
However, the question in the 21st century is- “Are these moral values and principles relevant in contemporary social and cultural conditions?”
Moreover, the most intriguing objection raised against Sramana ethics is its deterministic temperament.
Present paper is an attempt to critically examine whether Sramana ethics is in fact deterministic and to highlight the need to translate the fundamental principles of Sramana ethics in the contemporary jargon.
Women of Achievement: An Inspiration’, Ed. Sandesh Wagh & Archana Malik, Sandesh Publications and NavVishnu Publications, Mumbai, 2020
If asked, “Who is the first Indian woman to obtain the degree of Medical Doctor?” majority will a... more If asked, “Who is the first Indian woman to obtain the degree of Medical Doctor?” majority will answer, “Dr. Anandibai Joshi.” But if asked, “Who was the first practising Indian Lady Doctor?” majority of us may not even know the answer. On 22nd November 2017, there was a doodle prepared by Google Search Engine, presenting a picture of Dr. Rakhamabai Raut with the description-‘153rd Birth Anniversary of the first practising Indian Lady Doctor-Dr. Rakhamabai Raut.’ This aroused curiosity about her, but only to utter surprise that she was not only the first Indian woman medical professional, but was one of the pioneers of women-liberation movement in pre-independence India. Very little is known and written about her. And whatever literature is available, it focuses on the legal case regarding her divorce. It is necessary to go beneath the surface and know more about her life as well as her contribution to Indian feminism. Present article makes a humble attempt to unfold some important dimensions of the life and work of Dr. Rakhamabai Raut.
‘Women of Achievement: An Inspiration’, Ed. Sandesh Wagh & Archana Malik, Sandesh Publications and NavVishnu Publications, Mumbai, 2020
In Indian tradition, the name ‘Savitri’ is revered as the archetype of ‘Indian Wife’. There is a ... more In Indian tradition, the name ‘Savitri’ is revered as the archetype of ‘Indian Wife’. There is a well-known story in Indian mythology of Princess Savitri, who chases Yama, the God of Death, who is taking away the life of Satyavana, Savitri’s husband. Savitri establishes a dialogue with Yama, presents a very logical and convincing argument to him and finally compels him to return back Satyavana’s life. So, Savitri is known as the ideal wife, who brought back the life of her husband from the clutches of the God of Death.
In 19th century India, there was another Savitri, who created another parameter of an ‘Ideal Indian Wife.’ She was a wife of Mahatma Jyotirao Phule, one of the makers of modern India vis-a vis Maharashtra. Savitribai’s role in Jyotiba’s life is significant; and there is unanimity among the scholars of modern India that it is not possible to write a biography of Jyotiba without addressing to Savitribai’s contribution to his pioneering reformist activities. No study of Jyotiba is complete without the study of Savitribai. It is necessary to deconstruct her persona so as to reveal those essential components of her existence. She represents, rather sets the example of a modern woman as well as the ideal Indian wife through her life.
So, here is a humble and small attempt to unfold those aspects of Savitribai’s personality, which make her the ‘Role-model of Indian Wife.’
Indian Journal of Secularism, Vol.17., No.1, April-June 2013, 2013
Gender discrimination is a naturally accepted fact in any society, civil or religious. It is assu... more Gender discrimination is a naturally accepted fact in any society, civil or religious. It is assumed, without any apparent or hidden hesitation, that a man and a woman have been prescribed different roles by the Nature itself. And the question of relative roles of men and women belonging to different segments of society has occupied the attention of people, concerned about justice and equality, all over the world right from the time mankind learnt to be self-aware and to reflect and deliberate.
This question has become more prominent today with the force of feminism as well as the turbulence in the age-old value-systems all over the world. As feminists today argue, patriarchy is the systematic devaluation of women at all levels of society, including religion. Most religious organizations and institutions are deeply imbedded in patriarchal relations. And very diplomatically, they often enabled the delusion that “Women should be EQUAL but DIFFERENT”.
Pub.in Maha Bodhi Journal, 2560, Vol.123, No.3, Sep.2016, 2016
The connection between vedanā and the state of liberation is echoed in all canonical literature o... more The connection between vedanā and the state of liberation is echoed in all canonical literature of the Buddhist tradition. To give another example, please see this passage in the– “Having experienced as they really are the arising of sensations, their passing away, the relishing of them, the danger in them and the release from then the enlightened one, O Monks, is fully liberated, being free from all attachments”.
These passages reveal the centrality of vedanā in human life, both bound and liberated.
This paper proposes to analyze the concept of vedanā in Buddhist tradition. It also proposes to examine the role of vedanā in vipassana meditation as explored in ancient and contemporary times. With this, the paper also seeks to expound the possibility of structuring a paradigm of philosophical counseling ascribing to vedanā.
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Papers by Meenal M Katarnikar
The paper discusses this issue with special reference to Jainism wherein the debate about women's spiritual liberation between two major sects in the Jaina tradition, viz. Digambara and Shwetambara, is presented with all the major details.
The unique feature of the paper is its suggestion of Feminist Epistemology on the basis of Jaina position about femininity.
Dr. Meenal Katarnikar,
Professor, Department of Philosophy,
University of Mumbai
Abstract
In any field of knowledge, research is a significant activity. Research, in general, is known to be the twofold process of gap-finding and gap-filling. New paradigms of knowledge are either invented or discovered in any research activity. In the case of subjects like social sciences, cultural studies and philosophy, wherein conceptual clarity, theoretical explorations and vertical as well as horizontal advancement are of vital importance, it is not easy to measure the growth, not even to discriminate between invention and discovery.
It is a need of time to investigate into the logical grammar of research. This paper discusses the notion and various dimensions of philosophizing, several angles of philosophical research that prepare the logical foundations of social science research and the prospective directions of interdisciplinary and multidisciplinary research.
It is illuminating to observe that various methods of philosophical research, viz. Conceptual, Analytical, Interpretative, Comparative and Critical, exhibit their linkage as well as important role in the research in social sciences. Even though the research in social sciences is empirical, it is not necessarily descriptive, if the enhancement of knowledge body is the goal of social sciences. It can be said without any doubt that the horizons of social science research will expand in both horizontal and vertical directions with the strong and balanced backing of philosophical methods. Especially in the contemporary times, where thick disciplinary walls are getting demolished in academics, the studies and research in philosophy and social sciences will have to proceed together.
*******************
Contemporary Society is prominently multi-religious, multicultural and pluralistic society and it has developed a concrete solution for this twofold problem of ‘Plurality of Religions’ and ‘Absence of Communication’ in the form of ‘Interfaith Dialogue’. Over past few decades, the wise people from all religions all over the world have been making considerable efforts to establish communication with others by knowing about their faith and dogmas, by developing a sense of trust about them and by entering into the process of dialogue with ‘others’.
Here is an attempt to present a narrative of the first hand experiences of Hindu-Christian Dialogue organized by Focolare International with an innovative approach and also to conceptualize the very notion of ‘Dialogue’. The article ends with an articulation of the logical and practical requirements of a dialogue in the form of ‘Dice of Dialogue’.
Key-terms: Interreligious dialogue, Multi-cultural society, Plurality of religions, Harmony and Co-existence
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His two works, viz. “Indian philosophy: A Counter Perspective” and “New Perspectives in Indian philosophy” have been reviewed for this article. The attempt was made to bring out the general and distinctive features of Dayaji’s analysis of Indian philosophy rather than doing article-wise review. The method adopted was analytical rather than hermeneutical.
In this endeavour, it was found that logical analysis was the main tool used by Dayaji in countering the established but unscrutinized ideas, notions and dogmas in Indian philosophical tradition. He expected from the reader, both the scholar and the novice, use of the tool while discussing Indian philosophy. The reason behind this insistence was the concern for the growth of Indian philosophy and removing the misconceptions regarding the same. He tried to establish that because of these misconceptions, the rational, intellectual ad thought provoking nature of Indian philosophy was hidden and it was presented otherwise to the entire world.
By presenting a counter perspective, Dayaji marched one step ahead in the direction of the goal he set for us. By taking the counter perspective seriously, the academicians have to march towards that goal. This article is a humble attempt in that direction.
Abstract
“Purusarthas’ is one of the most widely discussed concepts in Indian philosophical tradition, especially in ethical and soteriological context. It has been a subject of attraction for both classical tradition as well as contemporary scholars. It can randomly be said that in the classical tradition, the concept was a means of expressing the ethical perspective, whereas the contemporary scholars are more interested in analyzing and examining the interrelations among various purusarthas.
One of such examinations of the concept of Purusarthas is found in the writings of Dr. Barlingay.
Dr. Barlingay’s analysis of Purusarthas brings him to the statement that “‘Purusartha’ is not a factual state of affairs but it is normative. This implies a couple of things. First of all, ‘purusarthas’ is not a given but a constructed idea in the context of human society. Secondly, it doesn’t describe the nature of or interrelations existing in human society, but it depicts the set of values that should be inculcated in human society.
With reference to the second implication, Dr. Barlingay analyses the nature of each purusartha, the interrelations among them and, moreover, examines the categories and limitations of these values. He doesn’t hesitate to raise the question whether ‘purusartha’ can be called as ethical concept or not.
This paper is a humble attempt to discuss various statements regarding ‘purusarthas’ made by Dr. Barlingay.
********************
The discussion about the main differences between Buddhism and Jainism must be initiated and justified in this light. It is obvious that these being two different religious-philosophical traditions, there are differences between the two. And it is equally obvious that these differences are detailed with the assumption that the two carry some resemblances too. But this is certainly not the case of identity-in-difference or difference-in-identity as Jainas would like to describe. It is so because the similarities between the two appear to be related to the external structure of the two whereas the differences are related to the fundamental ideologies. And hence, even if it is possible to present long lists of similarities and differences, it will not touch any substantial point in the discussion, instead, it may turn up to be trivial verbal business. In order to make this comparative analysis meaningful, it is necessary to look for significant similarities and on the background of those similarities, search for the weighty differences between Buddhism and Jainism.
Here is an attempt to discuss this debate as expounded in “Aptamimamsa”, a text by Jaina logician Samantabhadra.
In this text, Samantabhadra discusses ten philosophical issues out of which five are metaphysical, and the issue of ‘identity and difference’ is one of them.
As per the method of the text, Samantabhadra expounds two extreme viewpoints regarding the issue in question, reveals the one-sidedness of the two and proposes the reconciling perspective based on Syadvada.
While discussing the issue of ‘Identity and Difference’, Samantabhadra presents Nyaya position as ‘Bheda-Ekanta Paksa’ and criticizes it on the following grounds:
“According to Nyaya Vaisesikas, substance (dravya) and quality (guna) are two distinct categories. Separateness (Prthaktva) is one among 24 qualities enumerated by them.
Samantabhadra argues against this theory that since a quality cannot be absolutely different from the substance in which it resides, and since separateness is regarded by the Naiyayikas as a quality of two mutually distinct substances, separateness cannot be absolutely different from those substances.”
This is one example of the debate between Jainas and the Naiyayikas. The paper proposes to undertake a critical review of the debate as spelt out by Samantabhadra.
*********
The sum and substance of the above discussion is- it is necessary to bring the notion of bhaktī into the grasp of rational-logical analysis and also to problematize and philosophize it in order to understand its various dimensions.
This paper proposes to give a contemporary dimension to the concept of Dharma Rajya. The foundation of this proposal is the Constitution of India, particularly the Article 51 (A) describing the fundamental duties of Indian citizen.
“…………in reality, however, just as in the present even in the past, there had been only a mixture of good and bad and never there had been a perfectly blissful society.”
- Prof. Rahul Walpola
This statement applies to any human society in past, present and future including contemporary society. Consequently, the aim of all human endeavours is to create peaceful, harmonious atmosphere and a perfect society where there is happiness, abundance and justice. And reality about social phenomenon is that it is a mixture of joy and sorrow, have’s and have-not’s, justice and injustice and so on.
In the contemporary context, this picture of society is coloured by scientific and technological glitter. Science and technology have brought radical change in human life, not only in the material or consumerist context, but very effectively in human relations, value-paradigms and even human-world-Divinity relations.
It may not be exaggeration to describe today’s age, along with other positive and negative descriptions, as the age of ‘Moral Bankruptcy’ at both individual and social planes of human society.
Here, Sramana ethics and the values endorsed by the same can supply the guidelines and help elevate the profoundness of human existence. The Sramana traditions in India, viz. Jainism and Buddhism, are known for their high moral ideals such as non-violence, truth, non-possessiveness, emphasis on the spiritual values such as liberation, peace, disciplined life encompassed by practicing vows and austerious way of living and pursuit of ‘summom bonum’, the highest aim of human life. Both of them guided humanity for years together and were successful in maintaining the rule of Righteousness. With this legacy and the richness of their principles, they can provide some solution to contemporary value-crisis.
However, the question in the 21st century is- “Are these moral values and principles relevant in contemporary social and cultural conditions?”
Moreover, the most intriguing objection raised against Sramana ethics is its deterministic temperament.
Present paper is an attempt to critically examine whether Sramana ethics is in fact deterministic and to highlight the need to translate the fundamental principles of Sramana ethics in the contemporary jargon.
In 19th century India, there was another Savitri, who created another parameter of an ‘Ideal Indian Wife.’ She was a wife of Mahatma Jyotirao Phule, one of the makers of modern India vis-a vis Maharashtra. Savitribai’s role in Jyotiba’s life is significant; and there is unanimity among the scholars of modern India that it is not possible to write a biography of Jyotiba without addressing to Savitribai’s contribution to his pioneering reformist activities. No study of Jyotiba is complete without the study of Savitribai. It is necessary to deconstruct her persona so as to reveal those essential components of her existence. She represents, rather sets the example of a modern woman as well as the ideal Indian wife through her life.
So, here is a humble and small attempt to unfold those aspects of Savitribai’s personality, which make her the ‘Role-model of Indian Wife.’
This question has become more prominent today with the force of feminism as well as the turbulence in the age-old value-systems all over the world. As feminists today argue, patriarchy is the systematic devaluation of women at all levels of society, including religion. Most religious organizations and institutions are deeply imbedded in patriarchal relations. And very diplomatically, they often enabled the delusion that “Women should be EQUAL but DIFFERENT”.
These passages reveal the centrality of vedanā in human life, both bound and liberated.
This paper proposes to analyze the concept of vedanā in Buddhist tradition. It also proposes to examine the role of vedanā in vipassana meditation as explored in ancient and contemporary times. With this, the paper also seeks to expound the possibility of structuring a paradigm of philosophical counseling ascribing to vedanā.
The paper discusses this issue with special reference to Jainism wherein the debate about women's spiritual liberation between two major sects in the Jaina tradition, viz. Digambara and Shwetambara, is presented with all the major details.
The unique feature of the paper is its suggestion of Feminist Epistemology on the basis of Jaina position about femininity.
Dr. Meenal Katarnikar,
Professor, Department of Philosophy,
University of Mumbai
Abstract
In any field of knowledge, research is a significant activity. Research, in general, is known to be the twofold process of gap-finding and gap-filling. New paradigms of knowledge are either invented or discovered in any research activity. In the case of subjects like social sciences, cultural studies and philosophy, wherein conceptual clarity, theoretical explorations and vertical as well as horizontal advancement are of vital importance, it is not easy to measure the growth, not even to discriminate between invention and discovery.
It is a need of time to investigate into the logical grammar of research. This paper discusses the notion and various dimensions of philosophizing, several angles of philosophical research that prepare the logical foundations of social science research and the prospective directions of interdisciplinary and multidisciplinary research.
It is illuminating to observe that various methods of philosophical research, viz. Conceptual, Analytical, Interpretative, Comparative and Critical, exhibit their linkage as well as important role in the research in social sciences. Even though the research in social sciences is empirical, it is not necessarily descriptive, if the enhancement of knowledge body is the goal of social sciences. It can be said without any doubt that the horizons of social science research will expand in both horizontal and vertical directions with the strong and balanced backing of philosophical methods. Especially in the contemporary times, where thick disciplinary walls are getting demolished in academics, the studies and research in philosophy and social sciences will have to proceed together.
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Contemporary Society is prominently multi-religious, multicultural and pluralistic society and it has developed a concrete solution for this twofold problem of ‘Plurality of Religions’ and ‘Absence of Communication’ in the form of ‘Interfaith Dialogue’. Over past few decades, the wise people from all religions all over the world have been making considerable efforts to establish communication with others by knowing about their faith and dogmas, by developing a sense of trust about them and by entering into the process of dialogue with ‘others’.
Here is an attempt to present a narrative of the first hand experiences of Hindu-Christian Dialogue organized by Focolare International with an innovative approach and also to conceptualize the very notion of ‘Dialogue’. The article ends with an articulation of the logical and practical requirements of a dialogue in the form of ‘Dice of Dialogue’.
Key-terms: Interreligious dialogue, Multi-cultural society, Plurality of religions, Harmony and Co-existence
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His two works, viz. “Indian philosophy: A Counter Perspective” and “New Perspectives in Indian philosophy” have been reviewed for this article. The attempt was made to bring out the general and distinctive features of Dayaji’s analysis of Indian philosophy rather than doing article-wise review. The method adopted was analytical rather than hermeneutical.
In this endeavour, it was found that logical analysis was the main tool used by Dayaji in countering the established but unscrutinized ideas, notions and dogmas in Indian philosophical tradition. He expected from the reader, both the scholar and the novice, use of the tool while discussing Indian philosophy. The reason behind this insistence was the concern for the growth of Indian philosophy and removing the misconceptions regarding the same. He tried to establish that because of these misconceptions, the rational, intellectual ad thought provoking nature of Indian philosophy was hidden and it was presented otherwise to the entire world.
By presenting a counter perspective, Dayaji marched one step ahead in the direction of the goal he set for us. By taking the counter perspective seriously, the academicians have to march towards that goal. This article is a humble attempt in that direction.
Abstract
“Purusarthas’ is one of the most widely discussed concepts in Indian philosophical tradition, especially in ethical and soteriological context. It has been a subject of attraction for both classical tradition as well as contemporary scholars. It can randomly be said that in the classical tradition, the concept was a means of expressing the ethical perspective, whereas the contemporary scholars are more interested in analyzing and examining the interrelations among various purusarthas.
One of such examinations of the concept of Purusarthas is found in the writings of Dr. Barlingay.
Dr. Barlingay’s analysis of Purusarthas brings him to the statement that “‘Purusartha’ is not a factual state of affairs but it is normative. This implies a couple of things. First of all, ‘purusarthas’ is not a given but a constructed idea in the context of human society. Secondly, it doesn’t describe the nature of or interrelations existing in human society, but it depicts the set of values that should be inculcated in human society.
With reference to the second implication, Dr. Barlingay analyses the nature of each purusartha, the interrelations among them and, moreover, examines the categories and limitations of these values. He doesn’t hesitate to raise the question whether ‘purusartha’ can be called as ethical concept or not.
This paper is a humble attempt to discuss various statements regarding ‘purusarthas’ made by Dr. Barlingay.
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The discussion about the main differences between Buddhism and Jainism must be initiated and justified in this light. It is obvious that these being two different religious-philosophical traditions, there are differences between the two. And it is equally obvious that these differences are detailed with the assumption that the two carry some resemblances too. But this is certainly not the case of identity-in-difference or difference-in-identity as Jainas would like to describe. It is so because the similarities between the two appear to be related to the external structure of the two whereas the differences are related to the fundamental ideologies. And hence, even if it is possible to present long lists of similarities and differences, it will not touch any substantial point in the discussion, instead, it may turn up to be trivial verbal business. In order to make this comparative analysis meaningful, it is necessary to look for significant similarities and on the background of those similarities, search for the weighty differences between Buddhism and Jainism.
Here is an attempt to discuss this debate as expounded in “Aptamimamsa”, a text by Jaina logician Samantabhadra.
In this text, Samantabhadra discusses ten philosophical issues out of which five are metaphysical, and the issue of ‘identity and difference’ is one of them.
As per the method of the text, Samantabhadra expounds two extreme viewpoints regarding the issue in question, reveals the one-sidedness of the two and proposes the reconciling perspective based on Syadvada.
While discussing the issue of ‘Identity and Difference’, Samantabhadra presents Nyaya position as ‘Bheda-Ekanta Paksa’ and criticizes it on the following grounds:
“According to Nyaya Vaisesikas, substance (dravya) and quality (guna) are two distinct categories. Separateness (Prthaktva) is one among 24 qualities enumerated by them.
Samantabhadra argues against this theory that since a quality cannot be absolutely different from the substance in which it resides, and since separateness is regarded by the Naiyayikas as a quality of two mutually distinct substances, separateness cannot be absolutely different from those substances.”
This is one example of the debate between Jainas and the Naiyayikas. The paper proposes to undertake a critical review of the debate as spelt out by Samantabhadra.
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The sum and substance of the above discussion is- it is necessary to bring the notion of bhaktī into the grasp of rational-logical analysis and also to problematize and philosophize it in order to understand its various dimensions.
This paper proposes to give a contemporary dimension to the concept of Dharma Rajya. The foundation of this proposal is the Constitution of India, particularly the Article 51 (A) describing the fundamental duties of Indian citizen.
“…………in reality, however, just as in the present even in the past, there had been only a mixture of good and bad and never there had been a perfectly blissful society.”
- Prof. Rahul Walpola
This statement applies to any human society in past, present and future including contemporary society. Consequently, the aim of all human endeavours is to create peaceful, harmonious atmosphere and a perfect society where there is happiness, abundance and justice. And reality about social phenomenon is that it is a mixture of joy and sorrow, have’s and have-not’s, justice and injustice and so on.
In the contemporary context, this picture of society is coloured by scientific and technological glitter. Science and technology have brought radical change in human life, not only in the material or consumerist context, but very effectively in human relations, value-paradigms and even human-world-Divinity relations.
It may not be exaggeration to describe today’s age, along with other positive and negative descriptions, as the age of ‘Moral Bankruptcy’ at both individual and social planes of human society.
Here, Sramana ethics and the values endorsed by the same can supply the guidelines and help elevate the profoundness of human existence. The Sramana traditions in India, viz. Jainism and Buddhism, are known for their high moral ideals such as non-violence, truth, non-possessiveness, emphasis on the spiritual values such as liberation, peace, disciplined life encompassed by practicing vows and austerious way of living and pursuit of ‘summom bonum’, the highest aim of human life. Both of them guided humanity for years together and were successful in maintaining the rule of Righteousness. With this legacy and the richness of their principles, they can provide some solution to contemporary value-crisis.
However, the question in the 21st century is- “Are these moral values and principles relevant in contemporary social and cultural conditions?”
Moreover, the most intriguing objection raised against Sramana ethics is its deterministic temperament.
Present paper is an attempt to critically examine whether Sramana ethics is in fact deterministic and to highlight the need to translate the fundamental principles of Sramana ethics in the contemporary jargon.
In 19th century India, there was another Savitri, who created another parameter of an ‘Ideal Indian Wife.’ She was a wife of Mahatma Jyotirao Phule, one of the makers of modern India vis-a vis Maharashtra. Savitribai’s role in Jyotiba’s life is significant; and there is unanimity among the scholars of modern India that it is not possible to write a biography of Jyotiba without addressing to Savitribai’s contribution to his pioneering reformist activities. No study of Jyotiba is complete without the study of Savitribai. It is necessary to deconstruct her persona so as to reveal those essential components of her existence. She represents, rather sets the example of a modern woman as well as the ideal Indian wife through her life.
So, here is a humble and small attempt to unfold those aspects of Savitribai’s personality, which make her the ‘Role-model of Indian Wife.’
This question has become more prominent today with the force of feminism as well as the turbulence in the age-old value-systems all over the world. As feminists today argue, patriarchy is the systematic devaluation of women at all levels of society, including religion. Most religious organizations and institutions are deeply imbedded in patriarchal relations. And very diplomatically, they often enabled the delusion that “Women should be EQUAL but DIFFERENT”.
These passages reveal the centrality of vedanā in human life, both bound and liberated.
This paper proposes to analyze the concept of vedanā in Buddhist tradition. It also proposes to examine the role of vedanā in vipassana meditation as explored in ancient and contemporary times. With this, the paper also seeks to expound the possibility of structuring a paradigm of philosophical counseling ascribing to vedanā.