Indian Philosophical Systems Research Articles

Atomism In Vaisheshik Philosophy: An Analysis of the Fundamental Building Blocks of The Universe

This research paper explores the concept of atomism within the Vaisheshik philosophy, one of the six orthodox schools of ancient Indian philosophy. Vaisheshik, propounded by sage Kanada, postulates that the universe is composed of discrete, indivisible entities known as atoms, ('anu' in Sanskrit). The discussion focuses on the conceptualization of these fundamental entities, their classifications, and their combinations resulting in the composite universe. This paper delves into the fundamental principles of Vaisheshik philosophy, examines the nature and characteristics of atoms according to this school of thought, and discusses their significance in understanding the structure of the universe. The article provides a critical analysis of atomistic theory in relation to modern scientific understandings, highlighting the Vaisheshik system’s relevance and compatibility in contemporary philosophical and scientific discourse. It examines the philosophical implications of atomism, probing how these atomic theories contribute to the broader understanding of reality, perception, and the inherent order or 'dharma' governing the universe. Moreover, the article explores the interplay between the microcosmic atomic realm and the macrocosmic universal phenomena. Through a meticulous examination of this ancient philosophy, the article underscores the enduring nature of Indian philosophical thought and its intersection with modern science. By exploring the atomistic perspective of Vaisheshik, this research aims to contribute to a broader understanding of ancient Indian philosophical systems and their approach to cosmology.

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.

Konsep Monotheisme dalam Bhagavad Gītā

Sad Darsana are six Indian philosophical systems that are used in the rational logic of human thought to understand the duality of the elements of the universe, the world, and humans. so that dynamic realization occurs independent dualism that stands alone in the absence of interconnection of relations "the principle of consciousness is the true soul and the principle of materiality is the static element of matter and the unity of the two is the stage of human understanding of the entity and the eternality of matter. Eternity evidence of the pluralistic existence of the human soul in Jagadraya is essentially the same, the difference in existence from it is the compensation of life itself for the entity and the eternity of its substance. Excuses in their various forms are real maya, when the senses are shackled by the atomistic operations of objects outside of themselves that cause attachment and desire to dominate life itself, it is possible for God to descend into the world taking various forms of Avatar manifestations.

Teaching dissent: Epistemic resources from Indian philosophical systems

How does one teach dissent in a classroom which is a disciplinary space? As a pedagogue whose work is to instil philosophical and critical thinking in students, in this article I reflect on the modalities of teaching dissent versus teaching about dissent. While it is very possible that teaching about dissent may create a model for students to emulate, teaching dissent must involve a proactive learning process within the classroom that may depend on the ethical and compassionate stand of the teacher. I draw from Indian philosophical traditions of argumentation and the tradition of debate and teaching to posit a methodology of two forms of dissent called Vimati, intellectual dissent and Upeksha, performative dissent. One notes that conceptualisations such as doubt, questioning, evidence, and advocacy are some of the epistemic ideas from Indian philosophical systems that can be adapted to contemporary pedagogy. Additionally, a form of performative dissent that involves ‘turning away’ from norms becomes a form of performative dissent. Such dissent is described through texts as practices in the lived worlds of people in the stories of epics and folk traditions. Finally, I conclude with similar concepts gleaned from contemporary thinkers in India to emphasise the ethical values of compassion and love that make teaching dissent possible.

Implications of Indian Philosophy and Mind Management for Agency Conflicts and Leadership: A Conceptual Framework

The unceasing stream of corporate scams and financial misdemeanours establish that agency conflicts are a stark reality of the contractual relationship between principals and agents. Agency theory identifies four sources of agency conflicts at the leadership level: moral hazard, earnings retention, risk aversion and time horizon. The theory proposes an outcome- and/or behaviour oriented mitigating mechanism based on agency costs. However, as the real-world evidence shows, these mechanisms have been only partially effective. In this context, the present study conducts a diagnosis of agency conflicts at the leadership level, trying to understand its origin, sources, mitigating mechanism and its limitations. The paper then takes a novel approach for bridging the gap between the current state of conflicts and the desired state of absence from conflicts, by examining Indian philosophical systems. It identifies the characteristics of Indian philosophy rooted in the Vedic wisdom as integrative, holistic, stressing on a direct experience of vision of the truth, emphasising practicality, and promoting the goal of self-realization through mind management. The paper then leverages the pithy aphorisms ( sutras) from Indian philosophical texts to develop a mind management framework as a tool to mitigate agency conflicts.

Personal maturity indicators: An assessment tool based on selected concepts from the bhagavad-gītā

Introduction: Traditionally in India, health and happiness have always been linked to inner peace and harmonious relationships. Indian philosophical systems, historical narratives, and folk traditions have consistently emphasized upon holistic wellbeing from a developmental perspective. In line with this thinking, Yoga has always been intended as a holistic, wholesome mind-body practice, focusing not only on physical fitness, but also on enhancement of the quality of mind. Yoga research has generally been skewed towards using measurement tools based on personality measurement theories that are premised largely upon western psychological models. However, there is a need to build a measurement tool completely based on yoga theory, which aims to index mental maturity by considering factors such as a comprehensive enhancement of emotional health, cognitive skills, decision-making skills and value orientation towards life and self. This has been attempted in a sporadic manner using concepts like the Tri-guṇa theory, and some aspects of moral and value education. Objective and Methods: The present project aims to develop a comprehensive personal maturity index based on principles outlined in the Bhagavad-gītā – a model which presents the evolution of mental quality from confusion to clarity. Using inputs from this ancient text, certain critical mental health components are identified, and a schedule has been developed to assess the self-reported level of mental maturity. Outcome: The present paper outlines key concepts that have been culled out from the Bhagavad-gītā. In addition, item writing, face validity and initial psychometric properties of the questionnaire, and the norms for interpretation are also presented.

Hindu Temples and the Emanating Cosmos

A recurrent idea in Indian philosophical, theological, and mythological systems is that of a universe manifested through a sequence of emanations. Diverse traditions of doctrine and practice share this vision of the progression from the one to the many. Temple designs often embody the same pattern. Within the diverse traditions of Indian temple architecture, an emanatory scheme is observable both in the formal structure of individual temple designs, which express a dynamic sequence of emergence and growth, and in the way in which temple forms develop throughout the course of such traditions. The canonical Sanskrit texts on architecture (Vastu Shastras) share this emanatory way of thinking, presenting varied temple typologies in which designs develop from simple to complex, emerging sequentially one from another. These texts provide a framework for design that demands interpretation and improvisation, while leading to results that are only partly determined by the individual architect. This contributes to a sense, powerfully established by the unfolding potential of the tradition of architectural practice, that a new temple design is svayambhu (self-manifesting) appearing through a cosmic process from a supra-human source.

Striving Beyond a Healthy Development: An Insight from Indian Wisdom

Attempts to explore and explain the basic nature of human beings in terms of development can be traced back far beyond the origin of modern psychology. The ancient Indian scriptures are, in fact, full of psychological knowledge in all aspects with much deep-rooted and sound philosophical background. Many have made attempts to translate this ancient knowledge into a form acceptable to modern psychology. But still much of the ancient spiritual literature has to be studied and interpreted to uncover many hidden psychological concepts that are much deeper in meaning as well as relevance than what Western psychology has gifted to the world in this modern time. The ancient Indian scriptures, philosophical literature, astrological–astronomical literature and medical literature, in essence, are the reservoir of the knowledge concerning human nature and holistic development. Literary exposition towards development can be found in Indian philosophical systems such as Vaises. ika, Nyaya, Sāmkhya, Yoga, Mīmāmsā, Vedānta and the medical systems given by Charaka and Suśruta. The present article is an attempt to review the Yoga Sūtras of Patañjali in the strict psychological sense so that it could be helpful in re-establishing guidelines not only for all-round healthy development but to strive beyond—for kaivalya.

Indian Metaphysics and Epistemology: The Tradition of Nyaya-Vaisesika up to Gangesa

This volume provides a detailed resume of the current knowledge about the classical Indian philosophical systems of Nyaya and Vaisesika in their earlier stages.

On Philosophical Synthesis

WE ARE QUITE ACCUSTOMED to speak of Indian philosophy and European philosophy. Such expressions logically can have no philosophical value, if by philosophy we mean a quest for truth. Differences in latitudes and longitudes have no bearing on truth. It is simply a matter of convenience if we mean by European philosophy philosophy as developed by thinkers in Europe. So, too, American philosophy can simply mean philosophy as developed by thinkers in America. We may be tempted by analogy to speak of Indian philosophy as philosophy developed by thinkers in India. But the analogy is misleading, for Indian philosophy is markedly different from European and American philosophy. In these two cases the distinction is only geographical, for American philosophy is rooted in the traditions of Europe just as much as European philosophy is. Indian philosophy is rooted in a different tradition and implies a different outlook on life. Thus it is that Indian philosophy has marked differences from European philosophy. Since the days of Thales in ancient Greece, philosophy in Europe has set out on an independent quest after truth. Speculation is controlled by laws of logic. Even philosophers nursed on Christianity scrupulously keep out the dogmas of Christianity from their philosophy. In Indian philosophy, on the other hand, tradition has the upper hand. Sabda pramana (proof based on authority, i.e., authorized by the Vedas, inclusive of the Upanisads) constitutes the logical basis of all Indian philosophical systems apart from heretical schools like the Buddhist and the Jaina. The hallmark of orthodoxy is the acceptance of the Vedas as revealed truth. Secondly, in India there is an acute sense of suffering. The Vedas had a certain robust, virile outlook on life, but with the Upanisads there streamed in a current of pessimism and an austere sense of life. Christianity in Europe has not been free from the sense of sin and suffering, but the virile GraecoRoman civilization, with its sense of joy and beauty, has tended to keep in check this sense of sin and suffering. In fact, the prima facie otherwordly Christianity has been exquisitely adapted to the needs of this life. European philosophy has built itself up on Graeco-Roman foundations, although in ethics it has frankly adopted the Christian ideals of love and charity. If suffering is universal it was natural for Indian philosophy to look for some explanation of this suffering. The answer was found in the doctrine of

A Fresh Classification of India's Philosophical Systems

Whatever the source of the generally accepted classification of Indian philosophical systems, its six divisions do not appear to most scholars in this field to stem from logic. As a systematic attempt to deal with theoretical problems of metaphysics, logic, epistemology, and related topics, the “six systems” account has several glaring deficiencies. Two of these will be mentioned briefly.