Indian Philosophy

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This paper provides an initial, multidimensional map of the complex relationships among consciousness, mind, brain and the external world in a way that follows both the contours of everyday experience and the findings of science. It then demonstrates how this reflexive monist map can be used to evaluate the utility and resolve some of the oppositions of the many other “isms” that currently populate consciousness studies. While no conventional, one-dimensional “ism” such as physicalism can do justice to this web of relationships, physicalism, functionalism, dualism, neutral monism, and dual-aspect monism can all be seen to provide useful ways of understanding different aspects of the relationships among consciousness, mind, brain and the external world when these are viewed in either a first- or a third-person way from within this web of relationships by sentient creatures such as ourselves. For example, physicalism and functionalism provide a useful understanding of consciousness, mind, brain and external world when viewed from a third-person perspective, while neutral monism provides a useful way of understanding first- versus third-person views of external phenomena. On the other hand, dual-aspect monism provides a useful way of understanding first- versus third-person views of mind, including Eastern versus Western views of mind.  Dual-aspect monism also provides a useful understanding of the “unconscious ground of being” that gives rise to, supports and embeds all these observable phenomena. For an integrated understanding one needs to understand how these phenomena and relationships combine into an integrated whole.

This essay discusses Swami Vivekananda’s unduly neglected critical remarks on Arthur Schopenhauer’s philosophy, which are contained primarily in lectures delivered in America and England between 1895 and 1896.  I argue that Vivekananda, one of the first commentators to critique Schopenhauer’s doctrine of the will from a Vedāntic standpoint, occupies a unique place in the late nineteenth-century reception of Schopenhauer’s philosophy.  To set the stage, I outline briefly in Part I the interpretations of two of Vivekananda’s contemporaries, Paul Deussen and Max Hecker, the pioneers in the field of Schopenhauer’s relation to Indian thought.  In Part II, I discuss Vivekananda’s critical remarks on Schopenhauer’s doctrine of the will and place them in dialogue with the views of Deussen and Hecker.  In contrast to Deussen and Hecker, Vivekananda claims that Schopenhauer equates the will with the noumenal thing in itself.  According to Vivekananda, Schopenhauer’s conception of the will as the noumenal reality is mistaken for two main reasons: first, the will is at least subject to time and hence cannot be identified with the Kantian thing in itself beyond time, space, and causality; second, Schopenhauer’s conception of the will as the noumenal thing in itself conflicts with the soteriological thesis that the will can be transcended through self-denial and asceticism.  Vivekananda also reproaches Schopenhauer for misinterpreting Vedānta, which conceives the noumenal reality not as the evil will but as the transcendental Ātman/Brahman beyond all willing and suffering.  In Part III, I argue that many of Vivekananda’s views on Schopenhauer’s doctrine of the will and its relationship to Vedānta and Buddhism find echoes in recent scholarly interpretations of Schopenhauer’s philosophy.

Parmenides’ philosophy is unique in the history of ideas in Europe, but it has a striking parallel in India, from about the same age. The unchanging Absolute, called ‘Being’ or ‘Existent’; the depreciation of everyday objects as mere ‘names’; and the construction of the empirical world out of elements called ‘forms’ are all found in the first text of the Sadvidyā (Chāndogya Upaniṣad VI. 1-7). Comparing details and taking into consideration other old Indian material this paper tries to prove that convergence of thought or parallel development is out of the question – there must have been actual contact. Also it suggests that the most probable scenario is that Parmenides travelled to India, learned the language and some important philosophical texts, and brought them back to Greece.

Dance is a movement art, transmitted as an oral, or rather aural-visual, tradition.  What then is the relationship of shastric texts on dance to the actual performance practice, with particular reference to Odissi dance?  Shastric texts have become a major reference point and validating factor of “classical” dance in India since the 1930’s, in Orissa since the 1950’s, and are increasingly used in the training of today’s educated students of the dance.
Did these texts play a central role in the development of the Odissi dance tradition as we know it today, or have they been used after the fact in a quest to capture and codify a tradition?  What are the consequences of using textual codification as a starting point in classical training?  To what extent has Odissi dance gelled into a distinctive form as it passed through generations of dancers up to the present and how much latitude still remains for innovation within the tradition?
What texts play a role in Odissi dance and what is that role?  To what extent do contemporary practitioners of Odissi base their work on shastric tradition?
What are the problems of textual representation of a three-dimensional art form functioning in time and space translated to two dimensional paper and word symbolization?  What are the difficulties of taking a fluid tradition in art and categorizing its elements in narrowing definitions, definitions which can intrinsically exclude nuance and variation, and lose its channeled logic in tangents?  Does the quest for codification threaten the fluidity of tradition, tying teaching to text in future?
And finally, what role has shastric text played in bestowing legitimacy of recognition to Odissi dance as a classical tradition?

This article, divided into two parts, traces and discusses two pairs of analogies invoked in Sanskrit(ic) literature to articulate the paradox of God's oneness and multiplicity vis-à-vis the souls and the manifest world, reflecting the philosophical positions of pariṇāmavāda (and bhedābheda/dvaitādvaita or, in some cases, viśiṣṭādvaita) and vivartavāda (and abheda/advaita). These are, respectively, the analogies of fire in wood and dairy products in milk, and moon/sun in pools of water and space in pots. Having introduced prevalent ideas about the status of the supreme principle(s) vis-à-vis the souls and creation in Śaivism, Sāṅkhya, and Vedānta, and having investigated instances of the first pair of analogies in multiple textual genres in Part I, here I turn to the discussion of the second set of analogies. Having proposed that the first set reflects the influence of pariṇāma-Vedānta on an early strand of the Śaiva textual corpus, I argue that the second set, attested prevalently in relatively late sources, betrays a (post-)Śaṅkarian origin (even if it was used in a pariṇāma-sense), thereby suggesting a vivartavāda-Advaita Vedānta influence on the Śaiva corpus after the 9th or 10th century.

Представлене видання дає можливість сучасним дослідникам і практикам йоґи глибше зрозуміти йоґічну медитацію — дг’яну. У монографії досліджується процес становлення й розвитку філософських засад дг’яни в історичній перспективі. Автор ретельно вивчає та ілюструє різноманіття поглядів та визначень, що формують поняття «дг’я- на» у ведійський, епічний, класичний та гатха-йоґічний періоди. Для відображення уявлень кожної із зазначених епох, уперше зроблено український переклад нових фрагментів санскритських першоджерел. Показано, як зміни в значенні поняття «дг’яна» впливали на розвиток вчення йоґи, практику йоґінів та по-різному формували уявлення про таке звичне для сучасної людини поняття, як «мислення».
Монографія, як ґрунтовне комплексне дослідження, спонукає до подальшого вивчення інтелектуальних тенденцій у розвитку йоґи та її взаємодії з іншими філософськими та езотеричними вченнями. Книга адресована науковцям, викладачам, аспірантам, студентам, усім, хто цікавиться історією індійської та західної філософської думки, прак- тикам йоґи.

За останнє сторіччя Йоґа як і пов’язані з нею практики медитації, психотехніки стали невід’ємним атрибутом західної культури. Десятки мільйонів людей практикують асани й пранаями, беруть участь у йоґа-семінарах, навіть, не помічаючи цього, використовують терміни йоґи в повсякденній мові. Однак, будь-яка популяризація має й зворотну сторону — спрощення. На жаль, цей процес повною мірою торкнувся і Йоґи. У свідомості західної людини терміни Йоґи втратили свою початкову глибину, Йозі приписали масу поглядів і концепцій, породжених швидше західною, а не індійською культурою. Сама Йоґа стала сприйматися як канонічне, монолітне вчення, позбавлене відтінків, історії, внутрішньої динаміки. У зв’язку з цим виникла потреба в справжньому науковому осмис- ленні Йоґи, яка й привела в останні два десятиліття до появи Yoga-studies у провідних світових центрах наукового сходознавства. Одним із піонерів цих досліджень у нашій країні став Дмитро Данилов — автор цієї монографії.
Книга написана в дуже сучасному жанрі історії та деконструкції ідей. Об’єктом досліджень став термін «дг’яна», який, як показав автор, покриває безліч досить різнорідних психопрактик, і неодноразово змінював своє значення. Таким чином, і це дуже відрадно, досліджуючи це вчення, Дмитро виходить за рамки сприйняття Йоґи як чисто тілесної практики й звертається до її глибини. Думаю, ця монографія буде цікава не тільки сходознавцям, але й філософам, психологам, а також усім, хто дійсно глибоко цікавиться йоґою. Андрій Сафронов. Президент Української федерації йоґи

Свого часу М. Еліаде відніс йоґу до одного з чотирьох базових і взаємозалежних понять, до однієї з чотирьох «кінетичних ідей», які ведуть в осердя індійської релігійно-філософської думки. Минає понад півсторіччя і в світі з’являється різнопланове зацікавлення йоґою, а індійське явище стає впливовою і помітною світовою тенденцією. Уявити сучасний глобалізований культурний, релігійний
і науковий ландшафт без йоґи вже неможливо.
В останні роки історико-філософські дослідження йоґи не тільки істотно пожвавились, а і стали помітним напрямком в індологічній гуманітаристиці. Активно розвивається і міждисциплінарне (трансдисциплінарне) осмислення феномену йоґи. При цьому підвищене зацікавлення спрямоване не тільки на індуїстську йоґічну думку, а і буддійську, джайнську. Водночас не вся основна йоґічна термінологія, включаючи дг’яну, встигла стати предметом окремих розвідок. Тому запропоноване Дмитром Данило- вим монографічне видання, присвячене окремо узятому поняття, тобто дг’яні, є беззаперечно актуальним та відо- бражає світові тенденції в сучасних студіях з індійської філософії.
Автору вдалось не тільки зосередитись на одному з ключових понять йоґічної думки, а і належно проаналізу- вати його трансформацію, залучивши для цього необхідне коло першоджерел. Саме дослідження побудоване так, що аналіз вживання дг’яни здійснюється у досить широкому часовому діапазоні: від ведійських витоків (наприклад, Ріґведа cамгіта, Каушитака, Шветашватара, Майтрі упа- нішади) й епічних текстів (наприклад, «Мокшадгарма», «Бгаґавадґіта») до йоґа даршяни (наприклад, «Йоґа-сутри» Патаньджалі) і середньовічних гатха-йоґічних текстів (на- приклад, «Гатха-йоґа-прадипіка»). У результаті, вдалося помітити важливі трансформації в розумінні дг’яни, які відбувались у різних площинах: гносеологічній, сотері- ологічній, трансцендентній, тілесній. При цьому аналіз поняття дг’яна здійснюється у контексті, який передбачає звернення до різних даршян, включаючи неортодоксаль- ні. Це дало змогу доречно вказати на ті конкретні впли- ви у змінах значень дг’яни, які мали місце в індійському діалогічному історико-філософському процесі. У разі необхідності, Д. Данилов обстоює свої погляди, дискуту- ючи з провідними дослідниками йоґічної філософської спадщини (не тільки згаданим раніше М. Еліаде, а і Дас Ґуптою, Дж. Маллінсоном, Ф. Маасом та іншими).
З позиції історико-філософської індології в Україні запропонована монографія Д. Данилова зберігає не тільки вищеокреслену актуальність. Вона вирізняється ще і но- ваторством, оскільки є першим завершеним досліджен- ням, присвяченим історико-філософським аспектам йоґи. Завдяки автору до вітчизняної науки і культури вводиться не тільки цікава та значуща проблематика, а і відповідні фрагменти санскритських текстів у перекладі українською мовою.
Будемо сподіватись, що монографія знайде свого заці- кавленого читача і сприятиме відновленню та пожвавлен- ню вітчизняних досліджень, присвячених непересічному феномену йоґи.
Юрій Завгородній, доктор філософських наук

PLAY OF KALIDASA OFKAlidAsa (OEaka 445)
The most celebrated Sanskrit poet, KAlidAsa authored numerous works like “Abhigyana shakuntalam ”, “MAlavikAgnimitram”, “Vikramorvanshiyam”, “Raghuvanshiyam”, “Kumarasambhavam”, “Meghadutam”, “RitusaamAram”, etc. KAlidAsa also authored an astronomical work named “JyotirvidAbharanam” in Kali year 3068 (34 BCE).

This contribution to the Common Knowledge symposium “Fuzzy Studies” explores the boundaries between religions by exploring the ambiguous place of yoga in various religious traditions, both modern and premodern. Recently, certain Hindus and Christians have tried to argue that yoga is an essentially Hindu practice, making their case by appealing to the Yoga Sutras, a text by the Sanskrit author Patanjali. However, on closer examination, the Yoga Sutras seem to exist in a fuzzy, indeterminate space that is not quite “Hindu” in the way the word is understood today. For instance, other Sanskrit authors of the first millennium CE criticized Patanjali's yoga teachings for not being properly theistic and for having strong affinities to Buddhism and Jainism. Yoga was also integrated into at least one of the “religions of the book” in the medieval period: in India in the second millennium, yoga was practiced widely among Sufis, who adapted it in surprising and idiosyncratic ways to make it compatible with their own Islamic philosophies. Nicholson concludes with an appeal for a more nuanced understanding of religious contact that goes beyond the pejorative term syncretism to acknowledge that religious mixing has been a central force in the development not only of Hinduism and Islam, but also of Christianity.

"Swami Med­hananda’s Swami Vivekananda’s Vedāntic Cosmopolitanism (Oxford University Press) is an extraordinary achievement. A brilliant, deep and searching exploration of Swami Vivekananda, this may also be the best book in English on philosophical debates in modern Hinduism, and philos­ophy of religion more generally."
  -- Pratap Bhanu Mehta, Princeton University

*** The South Asian edition of the book is now available for purchase in India and Bangladesh through Amazon.in and Advaita Ashrama:
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In this chapter, I focus on phenomenological reduction and reflective meditation in the Advaita Vedānta system. Many Advaita Vedānta traditions and texts guide meditation, but here I discuss only one 14th-century text, the Dṛgdṛśyaviveka: An Inquiry into the Nature of the 'Seer' and the 'Seen' (Vidyāraṇya 1931), hereafter "DDV", primarily because it gives a clear summary of the traditional approach within Advaita Vedānta and facilitates the intended dialogue. The objective is not to explore the scope of phenomenology, nor to address meditative techniques and philosophical arguments in Advaita Vedānta, but to develop a conversation between phenomenology and Advaita Vedānta. Phenomenological reduction was introduced by Husserl and later discussed by Fink, to liberate one from dogmatic convictions, to discover the essence as it is. This is a method of returning to 'the thing as such', free from conceptual parameters. For Husserl, scientific inquiry demands an investigator bracket all the imposed factors to be isolated from the pure world or 'things themselves' (1998). This process is one of going back to the world free of contamination by assumptions and methods, whether scientific or psychological. Significant to this are the moments of epoché or abstention, and of the reduction proper, a process that brings the inquiry back to consciousness. Husserl sought here to overcome the chasm between consciousness (subject) and world (object), without requiring this to be mediated by categories, as with Kantian epistemology. The process culminates in exposing the state where no distinction remains between consciousness and object, noesis and noema. This erasure of the gap led some to equate systems like Advaita and Yoga with phenomenology. Our openness to comparing the systems stems from the conviction that even when philosophies differ, their scientific methods can overlap, and sometimes, a comparative approach makes exploring the nuances easier. Though systems remain separate, dialogue among them is promising for future philosophy. Just as there are objections to phenomenological methods being unable to serve as a bridge and remaining Cartesian, similar objections can be made to Advaita taking arguments too far, to solipsism and subjective illusionism. The scope of this paper, again, is to explore the philosophy of meditation as championed by Husserl and Śaṅkara (8th-century ce India), relying on a secondary text, DDV, to synthesize the system of Śaṅkara, who may be considered the Classical Indian period equivalent of Greek

Partly prompted by the current social unrest in India regarding the reservation policy and partly stimulated by the facts of the matter, I begin the process here of looking at the issue of reservation and social justice in a slightly different way. I leave it to you to say what, if anything, is different about this way.

SELF-REFUTATION IN INDIAN PHILOSOPHY Contrary to what is still too popularly believed, classical Indian philosophy like all rational discourse-cleaves to the principle of non-contradiction. 1 Not only is it implicitly affirmed in philosophical practice as displayed in the vast body of argumentation that the Sanskrit literature records, but it is also explicitly affirmed in various authoritative works. To offer but three examples: the Buddhist dialectician Ngg~rjuna (2nd century) in the Mddhyamikakdrikd (8:7) rejects his opponent's views "since they are mutually contradictory; where are there both real and unreal in the same place? ''2 ; the great Advaitin philosopher Sa .mkarfich~rya (7th or 8th century) opposes Jainism in his Brahmasa trabhasya (II.2.33) on the grounds that "it is impossible that contradictory attributes such as being and non-being should at the same time belong to one and the same thing ''3 ; and the Naiy~yika Udayana (1 l th century) in his Nydyakusumd~jali (3:8) clearly states that "there cannot be also unity of two contradictories, for the mere statements of them will cancel each other" .4 Three instances may seem too small a sample to be significant. However, though more examples could be cited, it is important to note that each of the three philosophers mentioned is of outstanding ability and influence. Moreover, taken together they represent both a temporal slice of 900 years of Indian philosophy and an enormous diversity of philosophical views and methods. Thus even three examples can count as significant evidence for a thesis which is undoubtedly true: viz. that it was never permitted in Indian philosophical discourse for a person to assert both p and not-p. To convict an opponent of such self-contradiction was considered a refutation of his position. However there is a special class of self-contradictory statements that has fascinated philosophers both in India and in the West. These are self-refuting statements, i.e. statements of a sort such that they are in some way selfcontradictory in themselves, s Sometimes the philosopher merely wishes to point out that his opponent has made a claim which is self-contradictory in

Unlike most other philosophical systems of India, Buddhism, though it gives a central place to "consciousness" in its philosophical enquiry, does not raise its status to a transcendental metaphysical level. Buddhism, in this way, has a special affinity with the phenomenological approach. The present paper focuses on the points of a contact between phenomenology and Mindfulness meditation, the Buddhist spiritual practice. The paper is divided into three parts. The first part gives an account of the four kinds of Mindfulness meditation based on the Buddha's sermons on mindfulness. Then it focuses on their core features, namely, "objectivity", "impermanence and other essential features" and "dynamic, yet passive awareness". These features bring the two approaches close to each other. The second part brings out similarities and differences between the two approaches. The phenomenological approach, like the approach of Mindfulness meditation regards consciousness as being of the intentional and propositional nature. It also emphasizes immanent to consciousness and brackets transcendent to it. Both approaches exhibit a scientific temperament and both tend to be presupposition-less. In spite of these close similarities, there are glaring differences between these two approaches. The phenomenological inquiry is aimed at intellectuality, whereas that of the Buddhist approach is spiritual. Phenomenology attributes reality to essences, whereas there is a tendency to deny ontological status to essences in Buddhism. Husserl's acceptance of transcendental or pure ego contrasts with the no-self theory of Buddhism. Intentionality attributed to consciousness is also alien to all forms of Buddhism. The third part of the paper asserts the similarities and differences between the two approaches open to various possible forms of phenomenological practice. Furthermore, the paper suggests that different models of phenomenology are possible within Buddhism.

श्री ज्ञानेश्वर माउलींच्या वाङ्मयाचे सार्थ विवरण करणार्या योगदा श्री ज्ञानेश्वरी या त्यांच्याच परंपरेतील एका नाथ सांप्रदायिक योग्याने लिहिलेल्या ग्रंथाचा भाग १२/१२
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Books by author Vibhakar Lele
(Swami Yogeshwarananda)
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1. ‘Yogada Shri Dnyaneshwari’ – ‘योगदा श्रीज्ञानेश्वरी’ (खंड १ आणि खंड २) - 1470 A-4 size double columned pages
Book available as Print-copy on
Pothi.com
1. खंड १: ₹1230/-
http://pothi.com/pothi/node/186419
&
2. खंड २: ₹ 1140/-
http://pothi.com/pothi/node/186420
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योगदा श्री ज्ञानेश्वरी
ii. As e-book on Pothi.com as ebook4321 at Rs.250/-
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2. 'एका नाथसिद्धयोग्याचेआत्मवृत्त' – Eka Natha Siddha Yogyache Atmavritta- 350 pages/ ₹550/-
Available as i) Print copy on  Pothi.com at
https://pothi.com/pothi/book/vibhakar-vitthal-lele-eka-nathasiddha-yogyache-atmavritta
&
ii. As e-book on Pothi.com as ebook3777 at Rs.200/-
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Books in English by author Vibhakar Lele aka Swami Yogeshwarananda in the Series: ‘Yoga Of Gita Expounded By Saint Shri
Dnyaneshwar’:
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1. Autobiography of A Natha Siddha Yogin [Travails Of A Mystique`] - 560 pages
₹700/-
Available as Print copy on Pothi.com's store at
https://pothi.com/pothi/book/vibhakar-vitthal-lele-autobiography-natha-siddha-yogi
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ii. As e-book on Pothi.com as ebook7466 at Rs. 250/-
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2. Inner Secrets Of Rajayoga - Saint Dnyaneshwar On Kundalini Yoga
[Practice – Methods And Processes] - 620 pages
₹ 740/-
Available as Print copy on Pothi.com's store at
https://pothi.com/pothi/book/vibhakar-vitthal-lele-inner-secrets-rajayoga
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ii. As e-book on Pothi.com as ebook7485 at Rs.300/-
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3. Ishwara And Worship [Upasana] - Central Theme Of Gita - 300 pages/
₹ 525/-
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4. Rajayoga Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyana - 362 pages/
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5. Rajayoga Consummation [Kundalini] Karma-Jnana-Bhakti-Dhyana - 432 pages/
₹ 615/-
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6. Dnyaneshwari In Nutshell - 174 pages/
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“Human beings do the actions, and the results come according to the law of nature – the Lord has nothing to do with it. So when people are in trouble, they say: “Oh God, what have You done to me? What put this into Your mind?” But the fact is that Náráyańa, God, has done nothing, and had nothing in His mind. You have done something and are suffering the consequences. You are in trouble and you are crying out. Many people are like this. But Náráyańa has done nothing. As you have sown, so you now reap. This is the plain truth,” explains Shrii Shrii Ánandamúrti. “So before doing anything you should think carefully, because the action is in your hand, but not the result – that is in the hand of Prakrti (God’s Cosmic Operative Principle – the law of nature). Náráyańa neither performs the action nor administers the results. He simply gives Prakrti the opportunity to work within Her own limited sphere; Prakrti does Her duty accordingly. She does not aim to satisfy either your mind or the mind of anyone else. She only aims to please the mind of Náráyańa. Whatever work Náráyańa has given Her the right to do, that is what She does. She has no right to do more than that.” Shrii Shrii Ánandamúrti (1921-1990) was a Tantric guru in the tradition of Shiva and Krishna. He introduced the empowered universal spiritual mantra “Baba Nam Kevalam”, composed a collection of 5018 spiritual songs called Prabháta Saḿgiita, and founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, August 6, 2021.

kkfeZ d vuq Hkw fr dh vuq la /kku&iz fof/k rFkk Kku dh iz fØ;k ls ;g loZ Fkk fl) gS fd Kku Kkrk&Ks ; ds lEcU/k vFkkZ r~ }S rHkko ls dHkh Hkh iFkd ugha gks ldrk gS A ldeZ d fØ;k ^tkuuk* ls Lor% gh bl rF; dh flf) gks rh gS A tkuus dk rkRi;Z gS fd dks bZ tkuus okyk vFkkZ r~ Kkrk vo'; gS ftlds }kjk fdlh fo"k; ¼Ks ;½ dk Kku iz kIr fd;k tk jgk gS A jkekuq tkpk;Z ds vuq lkj iz R;{k dh iz fØ;k euks nS fgd (Psychophysical) ugha gS tS lk fd uS ;kf;d Lohdkj djrs gS a A uS ;kf;dks a ds vuq lkj ps ruk vkRek dk vkxUrq d xq .k gS vFkkZ r~ tc vkRek dk eu ls ] eu dk bfUnz ;ks a ls rFkk bfUnz ;ks a dk fo'k; ls lEidZ gks rk gS rc vkRek bl lEidZ ls ps ruor~ gks dj Kku iz kIr djrh gS A bl iz dkj bl lEidZ dh iz fØ;k ds vfLrRoku gks us ij gh vkRek ps ruor~ gks rh gS vU;Fkk vU; fLFkfr;ks a es a og tM+ cuh jgrh gS A vkpk;Z jkekuq t uS ;kf;dks a dh bl vo/kkj.kk dk [k.Mu djrs gS a A muds vuq lkj uS ;kf;dks a ds }kjk ekU; vuq O;olk; dh iz fØ;k (After-Reflection) vkRek dks iw oZ es a ps ruk;q Dr ekus fcuk Lohdk;Z ugha gks ldrh gS A vFkkZ r~ ;fn vkRek iw oZ es a gh ps ruk;q Dr ugha gS rks Lo;a muds }kjk ekU; vuq O;oLkk; dh iz fØ;k gh vfl) gks xh D;ks a fd ;g dguk fd vkRek Kku iz kfIr dh iz fØ;k es a oLrq ds lEidZ es a vkdj oLrq dk iz R;{k djrh gS og Hkh rc tcfd og blds lEidZ es a gh ugha gS ] Lo;a bl ckr dk [k.Mu djuk gS fd ps ruor~ vkRek rc gks rh gS tcfd og dfri; fuf'pr cká oLrq vks a dks xz g.k djrh gS A ,d vkS j ;w jks ih; n'kZ u txr es a Hkh HkkS frd foKku o 'kjhj foKku (Physiology) ds iz Hkko es a rFkk nw ljh vks j euks foKku ds iz Hkko es a iz R;{k lEcU/kh vus dkus d erks a dk iz friknu gq vk gS A bUgha fo'k;ks a ij Hkkjrh; n'kZ u txr es a Hkh iz R;{k fo"k;d LorU= fpUru iz kIr gks rk gS A bl lUnHkZ es a vkpk;Z jkekuq t ds n'kZ u es a iz Lrq r iz R;{k dh iz fØ;k bu fopkj/kkjkvka s ls mPpLrjh; gS ijUrq ;g fl) djus ds iw oZ mijks Dr fopkjk/kkjkvks a ea s iz Lrq r iz R;{k dh iz fØ;k dk fo'ys "k.k vko';d gks xkA orZ eku ;q x es a vk/kq fud HkkS frdh vkRefu"Brk dh fn'kk es a vxz lj gS A vk/kq fud HkkS frdh ds vuq lkj lEiw .kZ miyC/k la Lkk/ku tks iz R;{k dh iz fØ;k es a gekjs ikl gS a ] os fdlh Hkh oLrq dk =q fVjfgr iz R;{k djkus es a l{ke ugha gS a A HkkS frdhfonks a dk ;g ekuuk gS fd iz R;{k fofHkUu miyC/k ;k n';eku oLrq vks a ls iz kIr fofHkUu dEiuks a (Vibrations) rFkk rRlEcU/kh la os nh va xks a dks mu dEiuks a dh iz kfIr ds QyLo:i gks us okyk Kku gS A mnkgj.k ds fy, ^eS a iq Lrd dks ns [krk gw ¡ * bl ns [kus dh iz fØ;k es a iq Lrd ls dfri; iz dk'k dEiuks a dk fuLlj.k gks rk gS tks es jh vk¡ [kks a dks mRiz s fjr djrk gS rFkk js fVuk (Retina) ij ,d n'; iz frfcEc dk fuekZ .k gks rk gS ;g iz R;{k dh iz fØ;k bruh Rofjr xfr ls lEHko gks rh gS fd ,d iz fØ;k vU; dk fdl iz dkj vuq xeu djrh gS ] ;g tkuk ikuk dfBu gks tkrk gS A vk/kq fud HkkS frdh dh mijks Dr ekU;rk ds vk/kkj ij gh leh{kkRed oLrq okn viuh Kkueheka lk dk rkuk&ckuk cq urk gS A mlds vuq lkj iz R;{k dh iz fØ;k dks bZ Rofjr iz fdz ;k ugha gS vfirq ;g dbZ pj.kks a ls xq tjus okyh iz fØ;k gS tS lk fd vk/kq fud HkkS frdh Lohdkj djrh gS rFkk ,s lh fLFkfr es a bu fofHkUu voLFkkvks a ls xq tjus dh vof/k es a lEHko gS fd Lo;a iz R;{kh;eku oLrq es a dfri; ifjorZ u gks tk¡ ;A bl iz dkj fdlh oLrq dk fuf'pr o okLrfod Kku iz R;{k ds ek/;e ls gks ikuk lEHko ugha gS A C.E.M. Joad bl lUnHkZ es a ,d mnkgj.k iz Lrq r djrs gS a A muds vuq lkj ,d rkjk Sirius ftldh iz dk'k rja xs a iFoh ij dbZ o"kks Z a ds vUrjky ij igq ¡ prh gS a ] ;fn vk/kq fud HkkS frdh dk ;g

Epicurus was a Greek philosopher interested in pleasure or pursuit of it more than other ideals. He said, "No pleasure in itself is a bad thing, but the things that produce certain pleasures involve disturbances many times greater than the pleasures themselves." Epicurus tells us that the knowledge of which pleasures are good for us is wisdom. While this sometimes led to a negative view of his philosophy, in many regions of the world today the reality is that his thinking has been very advanced and developed, leading to his ideas becoming highly influential in modern thought. His simple philosophies of avoiding pain, living a simple life, and learning has made much of his philosophy appealing and influential. An important Indian philosophy called "Charvaka" is that this world is the only reality. Out of the four human values-Dharma, Artha, Kama, and Moksha-they advocate the pursuit of karma only, and Artha merely as a means of facilitating the purpose. For Charvaka, the goal of human life is to achieve the maximum amount of pleasure in this life and to avoid as much pain as possible. Good life is the most enjoyable life. Good action is one that leads to a balance of pleasure, and bad action is one that causes more pain than pleasure. Today, consumerism is pervasive, the real spirit for any developing economy is to develop consumerism-driven products and marketing practices, and it is inevitable that the interests of consumers in general will be safeguarded. Consumerism believes that personal well-being and happiness depends to a very large extent on the level of personal consumption, in particular on the purchase of material goods. The idea is not simply that well-being depends on a standard of living above a certain threshold, but that consumption and material possessions are at the center of happiness. It is an attempt of this paper to see the relationship between these philosophies and to try to find common characteristics that lead man to live a happy and satisfying life.

[সার-সংক্ষেপ:  ভারতীয়  দর্শন  তথা  বাংলা  অঞ্চলের  দর্শন  পর্যালোচনা করলে  অন্যতম  প্রধান  যে  বৈশিষ্ট্য  খুঁজে  পাওয়া  যায়  তা  হচ্ছে  মুক্তি  বা মোক্ষ  লাভ।  বাংলার  দর্শন  চিন্তা  মূলত  মুক্তি  বা  মোক্ষ  লাভকে  কেন্দ্র করে  গড়ে  উঠেছে;  মোক্ষ  লাভকে  উদ্দেশ্য  হিসেবে  সামনে  রেখে দার্শনিক  চিন্তার  উদ্ভব,  বিকাশ  এবং  পরিণতি  ঘটেছে।  মুক্তির  ধারণা আমাদের  এ  অঞ্চলের  একেবারেই  নিজস্ব  বৈশিষ্ট্য।  খ্রিস্টপূর্ব  প্রায়  ১৫০০ অব্দের  দিকে  আর্যরা  ভারতবর্ষে  প্রবেশ  করে।  আর্যদের  আগমনের  পর আমাদের  অঞ্চলের  স্থানীয়  যে  জনগোষ্ঠী  ছিল  অর্থাৎ  অনার্যদের  সাথে আর্যদের  সাংস্কৃতিক  বিনিময়  ঘটে  এবং  একে  অন্যের  চিন্তা  দ্বারা  প্রভাবিত হয়।  এভাবে  বাংলার  স্থানীয়  জনগোষ্ঠীর  সাথে  ক্রমান্বয়ে  অন্যান্য জনগোষ্ঠীর  দর্শন  ও  চিন্তার  মিথস্ক্রিয়া  ঘটে  এবং  উদ্ভব  হয়  নতুন  নতুন সম্প্রদায়ের।  এসব  সম্প্রদায়ের  চিন্তায়  মুক্তির  ধারণা  কিভাবে  সন্ধান পেয়েছে  সেটাকে  উপস্থাপন  করাই এ  প্রবন্ধের  লক্ষ্য।]

Die Rezeptionsgeschichte der »Bhagavad Gītā« ist insbesondere in den letzten 200 Jahren eine interkulturelle wie „polylogische“. Auch in der US-amerikanischen Gegenkultur der 68er-Bewegung kommt es aufgrund der Rezeption zu ideengeschichtlichen Verflechtungen. Der Analyse dieser Rezeption wird eine Zusammenfassung des allgemeinen Einflusses der indischen Kultur auf die Gegenkultur jener Jahre vorangestellt. Der Beitrag untersucht neben dem generellen Einfluss der »Bhagavad Gītā« den auf die Dichter und Musiker als auch auf die Friedensbewegung. Schließlich wird auf die Übersetzung und Kommentierung des Buches von Bhaktivedānta Swāmī Prabhupāda eingegangen, dem Gründer der Hare-Krishna-Bewegung. Dabei zeigt sich besonders gut, wie die Auslegung des Textes den Anforderungen dieser Generationen angepasst wurde.

In the present paper, our aim is not to discover the findings of modern physics in Vedanta or to show how modern physics can also be claimed as “spiritual”. On the contrary, an attempt has been made to critically analyze the claims of convergence between the concept of “Quantum Vacuum” and “Alayavijnana” in Yogacara Buddhism. Conceptually, both the terms would refer to the same reality – an ubiquitous physical substratum and its fluctuations, out of which the physical universe come into existence and to which they return

pre-print draft of an article published in the 2015.2 Supplement of the Rivista di Studi Orientali, edited by G. Milanetti and R. Torella, and presented at the conference "The Human Person and Nature in Classical and Modern India, Rome, 14th--15th March 2013", pp. 45--54. Please email me if you want a pdf of the printed article.

The paper discusses Aristotelian organicism and the yin yang theory from the view-point of their overall adequacy to provide a comprehensive conceptual context to aspects, at least, of our contemporary representation of reality. The context may refer to specific fields of scientific research, to our everyday mode of thinking and acting, or to both. As the survey goes on, it is increasingly made clear that we deal with two different types of conceptuality. The yin yang bipolarity may be defined as a pattern of change with a practically unlimited field of applicability. The Aristotelian organicism outlines a model of change which stirs our rational faculties to search for a purpose amidst the accumulated data. In the first case the pattern may be creatively used within a vast variety of contexts. In the latter, the theory creates a conceptual context based on the four causes as first principles.

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Filosofie dell'India. Un' antologia di testi, a cura di Francesco Sferra.  Al di fuori del mondo accademico, nei confronti della filosofia indiana permangono pregiudizi che spesso inducono a identificarla semplicisticamente con la religione. Pur essendo inscindibile il suo legame con la religione, essa ha però affrontato questioni relative ai più vari ambiti filosofici con una profondità e una precisione di analisi rimaste a volte ineguagliate. Questa antologia raccoglie una selezione di testi di epoca medievale rappresentativi di alcune delle più importanti tradizioni filosofiche indiane e li presenta in ordine tematico. I primi illustrano anzitutto la principale terminologia tecnica in ambito ontologico ed epistemologico, tracciando così la tassonomia base del reale e definendo in particolare il ruolo dell'inferenza tra i mezzi di conoscenza valida. Il secondo gruppo di testi affronta principalmente temi relativi alla filosofia del linguaggio e allo statuto della parola, tra cui il nesso tra significante e significato e il passaggio dalla conoscenza indeterminata a quella determinata. I testi successivi trattano invece questioni di carattere prettamente teologico (un'analisi del rapporto tra l'Uno e la molteplicità del mondo fenomenico) ed etico/soteriologico (un'indagine sul legame tra azione e conoscenza, e sul fondamento dell'agire morale). Chiudono il volume un brano in cui si prende in esame il sogno e la conoscenza a esso pertinente, e un brano in cui si cerca di conciliare l'esperienza estetica con quella religiosa della devozione.

Inference (anumāna) is data based knowledge by means of which one can arrive at a multitude of knowledge which is not, strictly speaking , directly accessible, but which, added to one's arsenal, makes vital contribution to the knowledge base with which one negotiates with the outside world. It is not, therefore, surprising that most of the systems of Indian philosophy accept inference as a means of valid knowledge (pramāṇa). There are elaborate discussions about the nature and structure of the process of inference in various orthodox and heterodox systems of Indian philosophy, but the most outstanding contributions are those of the Naiyāyikas and the Buddhists. It seems, from all this deep and mostly hair splitting analysis, that the Indian mind had perfected the art of logical reasoning with a vigorous methodology, which probably strengthened the scientific climate of ancient India itself. Unfortunately one of the grey spots in the Indian intellectual tradition is the relative lack of methodological discussions in the otherwise impressive scientific treatises, but it is evident that most of the results arrived at in various spheres of knowledge systems like astronomy, mathematics, engineering, metallurgy , medicine, jurisprudence, aesthetics and Yoga were all based on genuine scientific approach in which inductive and deductive approaches were profusely followed. The methodological discussions which can be gleaned through in the available scientific treatises, however sparse they are, also strengthen this hypothesis. To cite an example, both Manu(XII.105-106) and Yājñavalkya(I.3) , who are the prominent orthodox law givers of ancient India recognize the importance of logical reasoning(tarka) in the comprehension of duty(dharma) from the Vedas and Kauṭilya, the statesman cum political philosopher gives an honoured place to the science of reasoning in his curriculum. It seems, from all this, that an

From the late nineteenth to twentieth century, the Bhagavad-Gītā became a transnational text influenced and molded by British colonialism and Orientalism. In this article, I argue that a particularly influential western figure, Peter Brook, adapted and represented the Gītā for a transnational audience in ways that expanded a neocolonial and Orientalist interpretive horizon for its contemporary reception. This essay examines how Brook's particular approach to and universalist representation of the Gītā reveal an important decolonial paradox: the extension of colonial relations into artistic and scholarly exchanges when attempting to enhance a text's cross-cultural intelligibility. I advance this argument by critically exploring Brook's universalist claims and ethical reflections on war, showing how his neocolonial vision of order-along with his impulse for control and speedy consumption of "performance capital"-ultimately undercut his universalizing aspirations. Finally, this examination elucidates a positive strategy for addressing the decolonial paradox in a contemporary Indian setting.

short-lived relationship between the Theosophical Society and the Hindu reform movement Arya Samaj, while Rudbøg analyzes the origins of Blavatsky's idea of universal brotherhood and its Indian application/dimension. Reading through this superb collection was a pleasure rideinspirational and much recommended.