Indian Philosophy Research Articles

Sakshi and Dhyana: the origin of mindfulness-based therapies.

Mindfulness-based therapies (MBTs) have shown promising results in non-psychotic disorders. Unlike most other psychotherapy models, which are claimed to be Western in origin, MBTs are firmly based in Indian philosophy and traditions. This paper summarises the concepts of the observer self (sakshi) and attention (dhyana) that underlie the principles and practice of MBT, correcting some erroneous assumptions in the process. It is argued that better understanding of these concepts is beneficial not just for specialist psychotherapists, but for all clinicians interested in the craft of healing.

Panentheism and the “Most Nonsensical Superstition” of Polytheism

The German philosopher K.C.F. Krause (1781–1832) found deep conceptual parallels between his panentheistic system and the Indian philosophy of Vedānta. This article critically examines Krause’s understanding of Vedānta and popular Hindu religion. I argue that while Krause was correct in viewing the mystical panentheistic doctrine of Vedānta as a precursor to his own philosophy, he was also frequently misled by unreliable translations and secondary texts. Krause, I suggest, was mistaken in characterizing the Hindu practice of image worship as “polytheism” and “idolatry,” and I contend, from a Vedāntic standpoint, that Krause’s denial of the divinity of Jesus is inconsistent with his own panentheistic metaphysics.

IN THE NAVYA-NYĀYA PHILOSOPHY TYPES OF WORDS: ACCORDING TO DINAKARĀCĀRYAḤ

In this research paper we will know how many types of the word do exist in navya-nyāya philosophy. Which are traditions in Indian philosophy. What are the definitions of the word according to logician and grammarian. Extraordinary style of getting meaning of the words. From the grammar and tradition which are the difference of words. The research will acknowledge your formation of the word according to grammar. In this research paper, we will know four types of words and their explanation. The research will make sure us that how great knowledge dinakarācārya had. And what are the benefits to learn types of words according to dinakarācārya.

On the Possibility оf a Dual-Natured Self

In this paper I examine compatibilism and incompatibilism about whether the self can be both a subject and an object in the same awareness at the same time. While this is an old debate that many traditions of philosophy have contributed to, my point of departure is the work of A.C. Mukerji (an Indian philosopher of the modern era) who worked on the possibility of self-awareness by articulating, what he called, the paradox of ego-centricity. I also consider Patañjali (an Indian philosopher of the classical era), Maurice Merleau-Ponty (a phenomenologist), and Arindam Chakrabarti (a contemporary Indian and Analytic philosopher) on the debate over compatibilism. First, I present Mukerji’s paradox, then I critically examine Patañjali and Merleau-Ponty’s arguments against incompatibilism. I move on to bring Mukerji’s paradox into contact with Chakrabarti’s arguments in favor of compatibilism. I critically examine Chakrabarti’s arguments in favor of compatibilism and against incompatibilism. While insightful and powerful, I argue that they can be resisted; and should be considered alongside Mukerji’s paradox. I close by offering an argument for compatibilism based on an analogy with particle-wave duality in quantum physics and the relation between conceivability and metaphysical modality.

The Bloomsbury Research Handbook of Indian Philosophy and Gender , by Veena R. Howard (ed.)

The Bloomsbury Research Handbook of Indian Philosophy and Gender , by Veena R. Howard (ed.)

An Aroma of Spirituality and Indianness in the Poetry of Vishnu P. Joshi

Vishnu P. Joshi is a familiar name widely published, globally recognized, and innumerably awarded in the world has many published collections of poetry entitled Discover This India Today (1996), Echoes of India (1999), Anjali: Whispers of the Soul (1999) and Anjali: Whispers in the Dawn (2001). Though settled in the U.S.A. and educated in the Western atmosphere, the poet's soul is still pure, immaculate, taintless, and even brimming with the love for India, its people, culture, tradition, and rich heritage. His unfailing attempts to make Indians awake and enlightened with the true Gyana on the famous dictums of Indian Philosophy Uttishth Jagrat Prapya Varannibodhat i.e. ‘Awake and Attain’ and Chraivati Chraivati i.e. ‘Keep on Acting’ inspires the reader to rebuild and reconstruct the Nation as well as unite her, mirror the enormous energy of the poetry and the sacredness of a true poet which sighs and bleeds at the sight of pain and prays for the prosperity of the nation and its people.

Ashtanga Yoga for General Well Being

Yoga is an Indian philosophy systematized in the Yoga Sutras of Patanjali approximately 2000 years ago as a global life style approach consisting of eight interrelated components. The first component consists of ethical behavior prescriptions toward others (e.g. non-harming) and the second consists of rules of conduct toward the self (e.g. discipline). The third is the practice of physical poses or asana. The fourth is a controlled breathing practice. The fifth consists of controlling sensory input. The following three components are increasingly more advanced levels of meditative practice. Specifically, the sixth component consists of practicing sustained concentration or focused attention on one object. The seventh is a state of absorption in which the entire perceptual flow is directed toward the object. The eighth and final component is a state of integration in which the object is seen as indivisible from the self . The goal of regularly practicing these eight components is to calm the restlessness of the mind so that mental activity can be directed into productive channels and mental pain can be alleviated (Iyengar 1966). Contemporary yoga practices primarily focus on asana, controlled breathing and meditation, with various degrees of emphasis on each of these components (National Center for Complementary and Integrative Health 2016). Yoga incorporating asana, or asana-based yoga, includes traditional practices such as Hatha, Iyengar, Sivananda and Ashtanga.

Imagining the future is a kind of nostalgia

The paper in consideration talks about the impact of Indian philosophy in The Last Labyrinth. The paper opens various avenues on which the novel draws inspiration from the Indian Upanishadic traditions and how the actions of the characters reflect the influence of Indian Mythological Legends. The paper throws light upon the prevalent themes of Hindu Dharmic traditions that became the base for action in the novel. Having studied the life and actions of the characters like Som Bhaskar, Anuradha, Aftab, Mansoor, Amzad; the paper explores the relationship between their acts and the underlying Upanishadic implications. The paper also explores the role of an omniscient narrator who sets the tone for the action of the novel. The power further talks about Joshi’s Hindu psyche that was prevalent all along the novel through the actions of his characters like Bhaskar’s performing last rites of his father, names of the places like Haridwar, and reference to Hindu gods like Som Bhaskar’s mother’s prayers to Krishna. The paper shows how the personalities in the novel are not only characters but the personality types and how important was the conception of God.Hindu

Monism in Indian philosophy: the coherence, complexity, and connectivity of reality in Śaṃkara's arguments for Brahman

AbstractClassical Indian thought contains a number of arguments for monism that reject the cogency of metaphysical pluralism's account of change, development, and causation in the world. They do this on the basis of (a) the coherence of changes that we see in the world, (b) the difficulty of limning absolute distinctions between individuals, and (c) the prerequisite need for some medium explaining causal interactions. This article provides some background to Indian philosophical thought about a basic fabric of reality that grounds changing forms, containing the telos of their evolutionin potentia. It then sets out Coherence, Complexity, and Connection Arguments for monism as employed by the Vedāntic scholastic philosopher Śaṃkara. Along the way, we clarify the Vedāntic conception of a single material, efficient, and formal cause that provides a medium for connection and combination, is naturally replete with generative order and impetus, and in which the teloi of all forms are embedded. We will briefly consider what the argument shows, if it succeeds – comparing with current philosophical approaches to monism. Finally, we observe that thisrich monism, describing a single vertiginous reality of many levels and powers, is central to classical Hindu conceptions of what makes something ‘divine’.

Relevance of Sri Aurobindo’s philosophy of education to national education policy 2020

The National Education Policy (NEP) 2020 aims to turn India into a ‘vibrant knowledge-driven society’ by designing a ‘India-Centric’ education ecosystem capable of disseminating high-quality education to all in a sustainable way. In this pursuit, it is necessary to review the educational philosophy of great Indian philosophers. The paper presents the relevance of Sri Aurobindo’s educational philosophy to NEP 2020. In this vein, Prime Minister, Narendra Modi informed to Indian people about Aurobindo’s vision of national education on which NEP 2020 is founded during his monthly radio broadcast on Mann ki Baat , on 29th November 2020. From this perspective the present paper explored, examined, and explicated the Aurobindo’s educational philosophy regarding NEP 2020 themes.

RELATION BETWEEN EPISTEMOLOGY AND METAPHYSICS - IN THE CONTEXT OF INDIAN PHILOSOPHY

Philosophy is the pursuit of knowledge. It is the knowledge of the eternal and essential nature of things. Aristotle says that 'Philosophy begins in wonder' or man's instinct of curiosity. Indian philosophy is one of the richest philosophical traditions of the world. Epistemology is a systematic reection concerning knowledge and which takes knowledge itself as the object of science. Metaphysics can engage in the study of 'being as such' or 'the rst cause of things'. Epistemology is a branch of philosophy that is concerned with various theories of knowledge. Indian epistemology is rich in terms of its content and logical reasoning. Metaphysics emphasizes on structures of reality, time and eternity, being and nothingness, time hood and personhood, space and time, freedom and determinism, mind and body, thing hood and personhood, and a Supreme Being and nature. It basically encompasses everything that exists, fundamental concepts and beliefs.

The vital landmarks of human body (Marma) according to TCAM and its application in Physical medicine and Rehabilitation

According to Traditional Complementary and Alternative Medicine (TCAM), the universe as well as the human body, is grossly and subtly comprised of five elements. The five elements namely space, air, fire, water and earth. These are the prime factors for origin of life. Among the five elements, space is related with mind, air with body movements, fire with thermodynamics of the body, water with structural integrity of the body and earth with gross body. The Indian System of Medical science has contributed various insights into the understanding of human body using various philosophical, analytical, experimental and spiritual modalities. Marma sastra and varma sastraare two nomenclatures given for the same type of human anatomical body landmarks, which strongly works on the principles of anatomy and physiology and energy principles. Varma/marma is air (vayu). Varma is also referred to as energy. Thirteen energy locations, grouped into three categories has been explained in detail. In order to understand the varma techniques, an additional knowledge regarding the basic Indian philosophy, is also needed.Experts have given various classifications of marma. Among them the most practical system is based on method of application. It illustrates the following: 1) Thodu Varmam (stimulated by touching), 2) Padu Varmam (activate other regions), 3) Thattu Varmam (stimulated by gentle tap), 4) Enai Varmam (unified activation of two points can relieve symptoms), 5) Pakka Varmam (action of adjacent varmas), 6) Ellidai Varmam (points related in between joints), 7) Oothu Varmam (stimulation by blowing; for children), 8) Nakku Varmam (stimulation by licking; for children), 9) Naal Varmam (associated with astrological stars), 10) Griha Varma (associated with astrological planets), 11) Patchi Varmam (points related to internal organs), 12) Vaatha Varmam, 13) Pitha Varmam, 14) Sleshma Varmam, (12, 13 and 14 areregulated by bodily humor 15) Nokku Varmam (stimulated by looking). More than fifty manuscripts have been published in the Nation Workshop on Manuscriptology, India, 1999. The present session is a representation of the major varma/marma landmarks of human body and its utility based on connecting this physical landmarks to improve the mobility standards of human body. These principles will be detailed using most recent photographs from eminent resources followed by detailed diagrammatic representation of their practical applications. Though based on ancient knowledge, the matter detailed in this session is based on current practice of these methods in India. The topic gives a new dimension and scope in using the Varma/Marma as a anatomico‐physiological landmarks for medical students as well as practitioners of physical medicine and rehabilitation (PMR).

Self-luminosity of knowledge: The viśiṣṭādvaitin’s view

Knowledge is the fundamental cause behind all practical activities. It is this that distinguishes the self (आत्मन्) from the not-self (अनात्मन्). It is knowledge that illumines all objects to the self, its substratum. From all these, the importance of knowledge in all conceptual, functional, and practical aspects is evident. Philosophy too has epistemology as a distinct branch to study exclusively knowledge and all other aspects directly related to it.While dealing with the nature of knowledge, the question as to whether it is self-luminous (svayaṁprakāśa) or not was considered elaborately by different schools of Indian philosophy like Sāṁkhya, Nyāya-Vaiśeṣika, Mīmāṁsā, Vedānta, and others. The present article seeks to consolidate the view of Viśiṣṭādvaita-Vedānta on the basis of scriptural statements, logical arguments and refutation of the views of other schools of thought, as presented by Veṅkaṭanātha in his Nyāya-Siddhāñajana.

On the Notion of Linguistic Convention (samaya, saṃketa) in Indian Thought

Linguistic convention (samaya/saṃketa) is one of the central notions of Indian philosophy of language. The well-known view of samaya/saṃketa is its conception as the agreement initiating the relationship between words and their previously unrelated meanings. However, in Indian philosophy of language, we also encounter two other important but little-researched interpretations of samaya/saṃketa, which consider it as the established usage of words. I present a new classification of traditions of Indian thought based on their view of linguistic convention. This classification is to be verified and expanded in further studies. As far as I know, such a classification has never been undertaken before. 1) Nyāya, Vaiśeṣika, Buddhism, and later classical Yoga of the Tattvavaiśāradī accept samaya/saṃketa as an agreement initiating the relationship between words and their previously unrelated meanings. 2) Bhartṛhari the Grammarian and the continuators of his thought acknowledge samaya/saṃketa as the established usage of words that is rooted in the natural relationship between words and their meanings; the convention manifests (makes known) the relationship. This view was probably also shared by Mīmāṃsakas and Advaitins. 3) Classical Yoga of the Yogasūtrabhāṣya and probably also earlier Grammar thought of the Mahābhāṣya accept linguistic convention as the established usage of words, but this usage, though having neither a beginning nor an end, is not based on any natural and necessary word–meaning relationship. In this view, linguistic convention not only manifests the word–meaning relationship but also keeps it in existence. Another new contribution of this research is my explanation for why the same Sanskrit term samaya/saṃketa was applied to the different ways of understanding linguistic convention. I explain this through the common aspects of all three kinds of samaya/saṃketa. The first aspect is the content of all these kinds of samaya/saṃketa. Irrespective of how linguistic convention is understood, its content is the same: “such and such a word has such and such a meaning”. The second aspect is the crucial role of linguistic convention in language acquisition, communication, and transmission.

Concept of Atman (Self) in Indian Philosophy: A Review

For a long time, the human being has been hedonistic and optimistic nature but he had been surrounded by several fears, grieves, and challenges over the thousand thousands of years. His entire effort had been continuing to get the pleasure to be free from all kinds of sorrows. Over passed time, a burning reaction appeared against the Vedic regime and it was considered that the cause of whole human grieves is connected with the internal world not external. Under this consideration, it is declared that the entire fear and grieves of human lives is due to the acquired Karma of previous lives. And therefore these all phenomena gave birth to a “Mystical scripture” which is the basis of four pillars- the doctrine of ‘self’, the doctrine of rebirth, the doctrine of karma, and the doctrine of bondage and salvation, and it is also the base of Indian philosophy and Ayurveda. Actually, the term ‘Atma’ has derived from the Sanskrit word ‘Atman’ and that referred meaning is ‘Antarika’ (Internal). The first time systematic definition and doctrine of ‘self’ in the oldest Upanishads strongly announced that pure-self (Atman) and individualSelf (Jivatman) both are one, primitive, eternal, immortal, omnipotent, and permanent. And Ishwara Krishna was also same announced in Bhagavad Gita. The concept of Atman's “self” is considered a Prana (Breath) in Indian philosophy including Ayurveda. Though seeing the significance of Atman's “self”, the Indian philosophy and Ayurveda are called Adhyatmavadi (Spiritualistic).

A study on the significance of ethical values of Buddhist philosophy

The Philosophy of the Buddhist ethical concepts and its theories are playing vital role on Indian Philosophical systems. Buddhism covers non-violence and materialism; hence, Buddha attacked the Brahmanic custom of animal slaughtering during their religious ceremonies. Buddhism does not belief in God; it teaches the unique purpose of human life in its moral. The Buddha’s Philosophy in its implications depends theory of origination, theory of karma, theory of change, and the theory non-existence of the soul. Buddhist ethical idealism is the unique identification of Indian Wisdom.

Die Katastrophe der asketischen Ideale in interkultureller Hinsicht. Wissenschaft, Askese und Nihilismus in GM III 27

Abstract The Catastrophe of the Ascetic Ideals from an Intercultural Perspective. Science, Asceticism and Nihilism in GM III 27. This article aims to clarify the meaning and strategic position of the parentheses on the development of philosophy in India in GM III 27. Nietzsche’s reference to the philosophical development in India reveals his intercultural considerations and helps clarify the relations between science and ascetic ideal as a moment of the historical-genealogical reconstitution of European nihilism. I argue that honest forms of atheism and science contain the core of the ascetic ideal and that the critique of nihilism is therefore inevitably self-referential. Nietzsche’s intercultural view sheds new light on important current philosophical questions such as the scope of Giorgio Agamben’s homo-sacer-project and on the prospects of non-European philosophical perspectives.

Karma Yoga: The Science of Human Excellence

Deep down every individual in an organization wants to derive maximum satisfaction through his or her performance. It happens only when he/she excels in the role in terms of both efficiency and effectiveness. Research proves that the effectiveness of the work depends not only on the external motivating factors like incentives but it is connected to the ‘inner world’ of the person. It is here, culture comes into the picture because, it has a major role in shaping the values and morals of a person. The doctrine of Karma Yoga can be regarded as the core of the Indian philosophy of work. It explains the relationship between humankind and work. In his dialogue with Arjuna, Krishna explains the significance of work in human life and right way of doing it. He also emphasizes that only by doing it in right way one can excel; therefore, Karma Yoga can be called as 'Science of Human Excellence. The present paper is an attempt to bring out the two dimensions of Action (Karma) - Independent and Interdependent explained in Bhagavad Gita.

Historicising Refugee Protection in India

Abstract Since the beginning of civilisation the Indian culture promoted, preached and practiced diversity; a land which has accommodated and embraced racial, cultural, linguistic and religious diversity. The doctrine of VasudhaivaKutumbakam1 – the world is a family – is entrenched in Indian philosophy; it is one of the basic tenets of India’s spiritual and cultural heritage. The intrinsic value of this philosophy is that it has no discrimination, does not play favourites and has no class or hierarchy. India has a great tradition of hosting people who were in the fear of being persecuted by their government much before the adoption of international legal framework for the protection of refugees. This paper examines the history of India’s approach towards people seeking protection, by invoking doctrine of humanitarian consideration, despite the non-existence of a refugee policy at the time. Then, the paper proceeds to evaluate the massive inflow of the people into India upon partition of India and how effectively these new population were integrated and rehabilitated into our society, and how the practice has evolved to its current form. The study also carefully looks into the development of jurisprudence on refugees in India, by analyzing various judgments of the Supreme Court, Courts, and lower Courts.

THE POETIC FORM OF THE BHAGAVADGĪTĀ AND THE METAPHOR OF AGENCY

The discourse of literature is older than the discursive discourse of philosophy but literature dynamically contains rigorous philosophy and ethics. Indian philosophy has its origins in the Vedas and the Upanishads which are in verse. Philosophy is a structured activity involving arguments, analysis and construction of hypotheses and theories. The types of discursive discourse available in ancient times were not as suited for philosophy as the highly structured discourse of verse was. The Bhagavadgītā is a religious text, recited by millions of people every day, it is in verse which can be easily memorized by anyone and thereby the text and its meaning are internalized. The Bhagavadgītā is also a tract on practical and theoretical ethics. Three concurrent narratives are at play: First, it is a literal narrative of Arjuna beginning in a state of moral anguish, which is resolved when he acquires complete understanding of why joining the battle is the dutiful action. As such it is a psychological, existential journey for Arjuna. Second, it is a narrative of the journey of Indian philosophy from Vedantic to Samkhya to Yoga. Third, it is a narrative of what remains constant in the evolution of Indian philosophy, namely, the doctrines of moksha, karma and reincarnation. The verse form of the Bhagavadgītā is best suited to present the intricately woven three narratives. No discursive discourse could accomplish the same task. The greatest virtue of verse in the Bhagavadgītā is that it engages the reader in the reading and reciting of the Gita in a personal way that could not be done in a discursive discourse. Any ethical theory is a theory of action. It is about what a person ought to do in a given situation. If the Bhagavadgītā had been written in prose it would be a third person narrative of Arjuna’s dilemma, enlightenment and resolution. But because it is in verse, the reader or reciter, I, become Arjuna and the Gita becomes a narrative of my journey from a morally anguish situated-ness to a state of a righteous decision and the performance of dutiful action.