Vedanta Philosophy Research Articles

Human Development Model Based on Yogic Wisdom for Well-being and Self-actualization: A Conceptual Framework

Ancient Indian philosophies consider self-realization as a fundamental concept and aim of human life, which appears theoretically similar to the self-actualization concept of the West. This article compares and contrasts the self-actualization concept with the views of ancient Indian wisdom to create a model. Both ideas strive for a more elevated Self, unleashing our potential or the realization/actualization of the true Self. From the Indian Vedanta philosophy emerged the Panchakosha theory of personality, which provides a structural framework for human states of consciousness leading to higher development and transcendental identity. According to the scriptures, any form of stress is due to an underdeveloped state of consciousness at these levels or due to disconnection from the true Self; once an individual comes in contact with the ‘true Self’, the problems of life are eliminated. Yoga is a systematic process and way of human development, and applying the principles of Yoga philosophy in life will help in transcending one from the lower Self to the higher Self, awakening human potential, and becoming self-actualized. Yogis, who practice Yoga, could be responsible for a positive shift towards sustainable communities or transformative environments through enhanced mindfulness, self-actualization, and social capital demonstrated by enhanced moral values, trust, engagement, and acceptance. This theoretical model from classical Indian thought has the potential to provide the needed guidelines to create more self-actualized people. The dimension of well-being and prescriptions on how to reach this state of highest well-being is the essence of Indian philosophy.

The Ultimate Reality in the Universe: A Study on the Views of Quantum Physics and Vedanta Philosophy

The majority of quantum mechanics' founding fathers were sensitive to the philosophical implications of quantum mechanics. The theories of relativity developed by Einstein also turned out to have philosophical implications. Although quantum physics could seem enigmatic, it explains everything in our environment, whether we are aware of it or not. Using the abilities of quantum physics results in the expansion of innovative technologies, both for use now and maybe in the future. Everything is explained by quantum physics, which provides the greatest description we currently have of the nature of the particles in the cosmos. The efforts to explain the universe in terms of quantum physics, which regulates the behaviour of the subatomic, microscopic world, are presented in Quantum Universe. It shows a revolution in quantum physics as well as a quantum leap in our understanding of the universe's mystery and beauty. Quantum physics is trying to find a common singularity for all objects. They are trying to discover the ‘Theory of Everything, that will explain everything in this universe. Vedanta and Quantum Physics both are looking for the same underlying reality and searching for the absolute truth in the universe, though their approach to searching is different. This paper will attempt to concentrate on the perspectives of Quantum Physics & Advaita Vedanta about the ultimate reality in the universe, the nature of consciousness.

AUGUST COMTE'S PRINCIPAL COMPARATION WITH VEDANTA PHILOSOPHY

Philosophy is a process of conducting critical studies to acquire the truth and to know the quintessence of some particular things. An assortment of thoughts from various figures and schools emerged related to the efforts to achieve the truth. One of them is August Comte who is also celebrated as the Father of Sociology. In Hindu teachings, there are also various schools of philosophy, one of which is Vedanta philosophy. The purpose of writing this article is to attain a comparison of the main points of August Comte with Vedanta philosophy with the intention of obtaining a new perspective of knowledge. By using a qualitative descriptive method, a comparison is achieved. According to August Comte with his positivism school, valid knowledge is knowledge that comes from positive-scientific facts, apart from the facts there is no knowledge. Whereas according to Vedanta, the highest knowledge is the knowledge about Atman and Brahman. August Comte's positivism emphasizes surrender to society (outside); whereas according to Vedanta, surrender is done to God (Brahman) as the origin of the entire existing universe (inside). Regarding absoluteness, August Comte believed that it was ineffective to inquire about absolute knowledge (both theological and metaphysical) and that he was no longer in quest of the origin and purpose of things and the nature of things. In the intervening time, when humans are able to realize that they are sparks from God and know the purpose of everything and the nature of things is the highest thing in Vedanta philosophy.

HARIDASA PARAMPARE IN MEDIEVAL KARNATAKA

The Haridasa Parampare is a significant devotional and reformative tradition in Karnataka, India, that flourished from the 12th to 17th centuries. Rooted in the Dvaita Vedanta philosophy of Madhvacharya, it emphasizes a dualistic relationship between the individual soul and the supreme deity, Lord Vishnu. The movement was spearheaded by the Haridasas, a group of saint-poets and composers, who contributed immensely to the development of Kannada literature and Carnatic music through their devotional compositions. Key figures such as Purandara Dasa, Kanaka Dasa, and others used their hymns and poetry, known as Devaranamas, to promote the values of devotion, humility, and social equality. Their works challenged rigid caste structures and ritualistic practices, advocating instead for a direct and personal connection with the divine. The Haridasa Parampare played a crucial role in democratizing spirituality, making it accessible to people from all social strata and contributing to the rich cultural and religious fabric of Karnataka. The tradition's emphasis on simplicity, devotion, and social justice has left a lasting legacy in regional music, literature, and religious practices, continuing to influence and inspire contemporary spiritual and cultural life.

Indian Philosophy and Some Perspectives of Non-Violence

Abstract The interview given by Dilipkumar Mohanta (b.1959), a Professor of Philosophy in the University of Calcutta (India). He is presently the Joint Secretary of Indian Philosophical Congress (Estd. 1925). He is a former Vice-Chancellor of the University of Kalyani, and also the founder Vice-Chancellor of the Sanskrit College and University. He is a former member of Indian Council of Philosophical Research. Professor Mohanta is the recipient of number of awards for his academic contribution; such as US Government State Scholar Award (2008) at the University of California (Santa Barbara), Fulbright-Nehru Visiting Lecturer (2011) at the University of Florida, William Paton Fellowship at the University of Birmingham (2015), IUC Associate at IIAS (Shimla, 2001-2003), Professor B. M. Barua Samman (award) in 2016, Jan Jacobsen prize (2016), Manjusree Samman (2022), Kamaladevi Smriti Samman (2022). He is the author of 15 books and 60 papers (in English & Bengali) published in journals in India and abroad. Cognitive Scepticism and Indian Philosophy, Studies in Vaidalyasutra of Nagarjuna, Studies in Jayarasibhatta’s Critique of Knowing from Words, Advaita-Siddhanta-Sara-samgraha (Sanskrit text with Introduction in English), Collected Works of Brajendra Nath Seal (ed.) are some of his important books in English. Mohanta also authored some books on Buddhist Philosophy, Advaita Vedanta Philosophy, Philosophy of Religion and Political Philosophy in Bengali.

Value-based Consultancy in Business

Most businesses in India undergo disproportionate development as their focus is on making more and more profit. They seem to have no concern for the environment, the welfare of their employees or the unethical practices they follow. This has resulted in problems such as an increase in business rivalry, a widening employer–employee gap, a disconnect with environmental concerns as well as a general disinterest in the well-being of the world. The need of the hour therefore is to weave value-based business models for India based on its rich philosophical thought, deep culture and evolved knowledge systems. This paper proposes to meet this need by initiating value-based consultancy based on ancient Indian philosophical thought. It proposes that it should be done with a focus on the human values approach as reflected in the theory of Purusarthas, different dimensions of Yoga and Vedanta philosophy to improve businesses and business practices from a holistic perspective. This philosophical intervention will certainly help businesses to develop more clarity about unethical practices and the ways to control them.

Towards a Spiritual Model of Cosmic Education Based on Advaita Vedanta Philosophy

Towards a Spiritual Model of Cosmic Education Based on Advaita Vedanta Philosophy

Bharati who Lost his Heart in Songs

Senaappothar (Thiruvalluvar) said that water will flow from a well in the sand in proportion to the depth to which it is dug, and knowledge will flow from a man in proportion to his learning. Learned men had been given a fruitful opportunity to explain boundless truths after having dusted many sources, referred to many articles, submerged in the ocean of Bharathi, and selected one facet from many, like a pearl preciously discovered. Bharathi of the Tamil world has disturbed my sleep. My knowledge marches towards completion because I have done this research. At every stage, why did Bharathi, who has won the times and is still alive today, in his lifetime, immersed in music, mesmerised by rhythm, enraptured by songs, and at every stage, why did he lose his mind in "Song?" When examining that, some things become apparent. They are explored in this study. A mind that is not mesmerised by music will be mesmerised by Tamil music. Bharathi had a great desire to make his songs dance in the language of everyone, from the layman to the learned. That's why he has composed music with a great effort like a lyricist so that they should be sung sweetly in his own time, be it hymns, fiery chants of freedom, or Vedanta philosophy. It is clear that Bharathi's patriotic songs, set to music, were the primary accompaniment to the great revolutionary struggles. What we wonder about in this study is song, i.e., beyond music, the origin and evolution of song, its spread in the multiplicity, and its innumerable types. The adventure that has made our hearts go crazy after listening to the song.

Soul in Vedanta Metaphysics and Emersonian Philosophy

Vedanta philosophy, as the foundation of Hindu philosophy, has talked much about the existence and role of Atma in life in depth, and Atma’s relationship to Paramatma as the unity of the worldly living beings and the absolute, Brahma. This notion deals with the idea that Atma is immortal and unchanged, but it undergoes transformation from body to body. The western Christian philosophy also has the notion of Atma with the name "the soul," but Christian philosophy gives the message of the changeability of the soul. Being brought up in Christian culture and tradition, Emerson focuses on the soul's spirituality in his writings and develops the theory of transcendentalism, but as influenced by Vedantic philosophy, his concept of the soul departs from pure Christian tradition and gets linked with the Vedantic concept of Atma and Paramatma. This study examines how Vedanta metaphysics and Emersonian transcendentalism share common ground in the perception of Atma and Paramatma, and finds the connection between Vedantic metaphysical notion of the soul as Atma and Paramatma and American transcendental view of the soul and the Over-soul proposed in Emerson’s writings. This study is significant to make a meaningful connection between the Eastern Vedic viewpoints with the Western viewpoints in the mode of philosophical understanding.

Historical Development of some Fixed Point Results in Metric Space

In this paper, the historical account of fixed point results for single mapping in metric space has been provided. Though, there is a vast account of fixed point results for two or more mappings in the literature. It is mainly concentrated on single mapping due to our philosophical touch on Sthira Vindu (fixed point) and Kutastha Vindu in Vedanta philosophy.

Proof of Universal Consciousness with the Direction of Energy Flow

The concept of a Universal Knowledge Field was previously also framed as Universal Consciousness, Cosmic Consciousness, Universal Mind, Universal Memory, Universal Intelligence which suggests an essence of being and becoming in the universe. As a segment of creative cosmos we too create, self- reflect and come to know creator within. This is one of the best ways to know god, is through the knowing self. Another aspect that Nikola tesla clearly explained that lower the energy lower the operating consciousness .That means operating consciousness directly dependent on energy. The question is how to raise the energy level psychologically, we all know that energy is obtained from food and thoughts, recent neuro-scientific evidence can be interpreted in a way that suggests consciousness is a product of the organization of energetic activity in the brain. The nature of energy itself, though, remains largely mysterious, and we do not fully understand how it contributes to brain function or consciousness. But this paper clearly explains how operating consciousness and energy are synchronised each other. We all know love is the basis for energy healing; the question is up to what extent you can love others? The Vedanta philosophy clearly promotes to love others at highest extent. This paper clearly proofs how universal consciousness (Vedanta philosophy) and energy are synchronized each other.

MIND AND SUBJECTIVITY IN THE VEDÃNTA’S PHILOSOPHY

To talk about the mind (manas) and the subjectivity according to with Vedanta's philosophy, implies a series of questions, of which the two most important points are: (i) the mind is considered as a sense’s organ, just like the sight; hearing, touch, smell and taste. (ii) the subjectivity does not imply a notion of subject understood as an individual separate from the Whole (Brahman), one since the principle of subjectivity (atman) is the same for all beings, i.e., there is no substantial difference between the alterities, what differentiates one subject from another is the ego (ahaa¹…kara), which is an insubstantial entity constituted of name and form (namarA«pa). Therefore, we must focus primarily on these two aspects, in order to clearly understand the vedantin position about the mind and the subjectivity.

Gaudapadacharya “asparsa yoga” for attaining “no mind”: A historical method of advaita vedanta for teaching “human liberation” in a profound way

This article is based on the two verses from the 3rd chapter known as “Advaita Prakaranam” (section of nonduality) of text called “Mandukya Karika” written by the author Gaudapada. At the beginning of the text Gaudapada tells, the problems which human beings have in the world (Samsara) are due to the perception of duality (subject-object duality). He says, the duality causes Samsara (problems in the worldly life) and nonduality (one without a second) is the freedom. Hence, “Advaita” (nonduality) is the freedom (Moksha) and duality (Dvaitam) is “Samsara” (Worldly troubles or bondage). According to Shankara's commentary on Gaudapada's texts, “no-mind” can be attained by constant practice of discrimination between the real and the unreal (repeated discrimination), all based upon reasoning. Gaudapada says “Amanibhava” (no-mind) means managing the mind or spiritualizing the mind. It means when a person realizes the truth about oneself as the “Existence, consciousness, Bliss” (The Absolute or Brahman) then, in the mind, there will be no more desiring or reaching out or grasping. When the mind finds nothing out there to grasp then it becomes a “nongrasping mind” (Agraham) that is called a “no-mind” state. This “no mind” state is referred to “freedom or liberation” from worldly suffering according to Advaita Vedanta Philosophy. This state of complete identity with nondual Brahman, arrived at as a result of discrimination and negation of phenomena, is the Vedantic conception of Samadhi (which is quite different from any mystical state described as Samadhi in the Yoga system).

The Influence of Vedanta Philosophy in the Poem “Life as a Kite”

Article and Abstract in Nepali on full text.

ILUSI KEBENARAN DALAM PERSPEKTIF SHANKARA

Recent times, news spreads fast without knowing whether the news is true or not. The truth was fought over. Each person/group claims that he or she is the truth while the others are wrong. Seeing this phenomenon, it seems to be interesting to see the illusionary concept of truth initiated by Shankara. For this reason, this article then discusses the illusionary concept (maya) of Adi Shankara (788-820), a mystic known as the Advaita Vedanta philosophy. It was Shankara who challenged what we had thought to be the truth. In the Advaita Vedanta it is taught that the only truth is Brahman. Apart from Brahman, everything is an illusion. The illusion of truth here—which is always conditioned—does not want to say that truth is relative, that is, there is no absolute truth because each person/group has their own version of truth. But that truth is transcendent, it is unreachable.

ILUSI KEBENARAN DALAM PERSPEKTIF SHANKARA

Recent times, news spreads fast without knowing whether the news is true or not. The truth was fought over. Each person/group claims that he or she is the truth while the others are wrong. Seeing this phenomenon, it seems to be interesting to see the illusionary concept of truth initiated by Shankara. For this reason, this article then discusses the illusionary concept (maya) of Adi Shankara (788-820), a mystic known as the Advaita Vedanta philosophy. It was Shankara who challenged what we had thought to be the truth. In the Advaita Vedanta it is taught that the only truth is Brahman. Apart from Brahman, everything is an illusion. The illusion of truth here—which is always conditioned—does not want to say that truth is relative, that is, there is no absolute truth because each person/group has their own version of truth. But that truth is transcendent, it is unreachable.

On the neo-Vedanta as reconceptualised by Vivekananda in his Complete Works: A cognitive linguistic analysis in light of Conceptual Metaphor Theory

This article investigates the use of metaphorical language in The Complete Works of Swami Vivekananda (henceforth CW). Vivekananda is one of the most important modern-day Hindu scholars because his interpretation of ancient Hindu scriptural lore has been very influential. Vivekananda’s influence was part of the motivation for choosing his CW as the empirical domain for the current study. AntConc software was used to mine Vivekananda’s CW for water-related terms, which seemed to have a predilection for metaphoricity. Which terms to search for specifically was determined after a manual reading of a sample from the CW. The data were then tagged using a convention inspired by the well-known Metaphor Identification Procedure – Vrije University (MIPVU). Then, a representative sample of the data was chosen, and the metaphors were mapped and analysed thematically. Five of these are referred to in this article, but special emphasis is placed on the theme of the Vedanta philosophy as the basis for neo-Hinduism, which has become synonymous with contemporary Hinduism, with Yoga as the practical wing, and Vedanta as the ideological basis for the practice; this aspect is expounded upon in more detail. The study’s main aim was therefore to investigate whether Hindu religious discourse uses metaphors to explain abstract religious concepts in a specific way, and indeed one of the main findings was the pervasiveness of water as a source domain. Hence, the key finding in this article is that neo-Hindu thought, as reconceptualised by Vivekananda, relies heavily on the water frame (as is convention in the field of Cognitive Semantics, conceptual domains are written in upper case, including hypothetical frames and conceptual metaphors), which is not as pervasive in other religio-philosophical traditions.

Inter relationship between the notion of fixed point, Kutasth Vindu and Vedanta philosophy

Inter relationship between the notion of fixed point, Kutasth Vindu and Vedanta philosophy

A Review on Intelligence in the Context of Specific Philosophy of Vedanta Philosophy

A Review on Intelligence in the Context of Specific Philosophy of Vedanta Philosophy

Rabindranath Tagore’s Syncretistic Philosophy and the Persian Sufi Tradition

Abstract Rabindranath Tagore (1861–1941) has been praised by a number of Bengali Muslim authors for his sympathetic portrayal of Islamic concepts and ideals, and it is well known that some of his works of prose and verse were influenced by Persian poetry and Sufism. Tagore’s father knew Persian and could recite the poetry of Ḥāfiẓ (d. 1389) by heart. Tagore himself was also deeply influenced by the Persian classical poet. In the last decade of his life, Tagore described his admiration for the great Persian Sufi poets, visiting the tombs of Ḥāfiẓ and Sa‘dī in Shiraz. In this article, I will discuss the spiritual milieu of the Persianate culture of nineteenth- and early twentieth-century Bengal to shed light on the extent of the influence of Persian Sufi ideas on this milieu in general and Tagore in particular. Attention will also be given to other aspects of Tagore’s religious syncretism: Bāul mysticism and its lyric poetry, Sahaja Buddhism, Vedanta philosophy, the Upanishads, and a few other currents of Eastern thought. Lastly, I will explore Tagore’s relationship with Persian Sufi concepts and poetry and discuss the effect of his visit to Iran and his encounter with the poet Ḥāfiẓ.