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Heidegger and Indian Thinking: the Hermeneutic of a “Belonging-Together” of Negation and Affirmation
Comparative Philosophy Volume 6, No. 1 (2015): 111-128 Open Access / ISSN 2151-6014 www.comparativephilosophy.org HEIDEGGER AND INDIAN THINKING: THE HERMENEUTIC OF A “BELONGING-TOGETHER” OF NEGATION AND AFFIRMATION JAISON D. VALLOORAN ABSTRACT: According to Heidegger the questioning of Being is unique to western philosophical tradition, however we see that the hermeneutic of Being is explicit in inter- cultural context of thinking. Understanding Brahman as “one” and “the same” Śankara speaks together with Heidegger the same hermeneutic of ontological monism. Due to the reason that there is no explicit terminological equivalent of the word ‘Being’ in Śankara’s thinking, the hermeneutic of Śankara’s ontological understanding of Brahman and its distinction as “Saguna” and “Nirguna” are not sufficiently explored. In an inter-cultural ontological context, it is important not to insist on terminological equivalence, but to search for hermeneutic depth. Similarly Madhyamaka-Buddhism of Nāgārjuna describes the universe as totally devoid of reality, called ‘Śūnya’ or void, which is an expression of nihilism; it is comparable to Heidegger’s observation of the concealing of Being as “nihil”. The hermeneutic of these explicit ontological characters of Being, as concealment and un- concealment allow us to discover a sabotaging brotherhood, because the nihil and something are ontologically two essential sides of the same thinking. Keywords: Heidegger, Śankara, Nāgārjuna, Inter-cultural Ontology, Indian Philosophy 1. INTRODUCTION Philosophies give explanations of the world, of “what” of beings, and set norms for the right relationships between human beings. Therefore it is an exclusive property of mankind; still it is an intellectual engagement in an individual culture in its highest level. -
An Understanding of Maya: the Philosophies of Sankara, Ramanuja and Madhva
An understanding of Maya: The philosophies of Sankara, Ramanuja and Madhva Department of Religion studies Theology University of Pretoria By: John Whitehead 12083802 Supervisor: Dr M Sukdaven 2019 Declaration Declaration of Plagiarism 1. I understand what plagiarism means and I am aware of the university’s policy in this regard. 2. I declare that this Dissertation is my own work. 3. I did not make use of another student’s previous work and I submit this as my own words. 4. I did not allow anyone to copy this work with the intention of presenting it as their own work. I, John Derrick Whitehead hereby declare that the following Dissertation is my own work and that I duly recognized and listed all sources for this study. Date: 3 December 2019 Student number: u12083802 __________________________ 2 Foreword I started my MTh and was unsure of a topic to cover. I knew that Hinduism was the religion I was interested in. Dr. Sukdaven suggested that I embark on the study of the concept of Maya. Although this concept provided a challenge for me and my faith, I wish to thank Dr. Sukdaven for giving me the opportunity to cover such a deep philosophical concept in Hinduism. This concept Maya is deeper than one expects and has broaden and enlightened my mind. Even though this was a difficult theme to cover it did however, give me a clearer understanding of how the world is seen in Hinduism. 3 List of Abbreviations AD Anno Domini BC Before Christ BCE Before Common Era BS Brahmasutra Upanishad BSB Brahmasutra Upanishad with commentary of Sankara BU Brhadaranyaka Upanishad with commentary of Sankara CE Common Era EW Emperical World GB Gitabhasya of Shankara GK Gaudapada Karikas Rg Rig Veda SBH Sribhasya of Ramanuja Svet. -
Brahman, Atman and Maya
Sanatana Dharma The Eternal Way of Life (Hinduism) Brahman, Atman and Maya The Hindu Way of Comprehending Reality and Life Brahman, Atman and Maya u These three terms are essential in understanding the Hindu view of reality. v Brahman—that which gives rise to maya v Atman—what each maya truly is v Maya—appearances of Brahman (all the phenomena in the cosmos) Early Vedic Deities u The Aryan people worship many deities through sacrificial rituals: v Agni—the god of fire v Indra—the god of thunder, a warrior god v Varuna—the god of cosmic order (rita) v Surya—the sun god v Ushas—the goddess of dawn v Rudra—the storm god v Yama—the first mortal to die and become the ruler of the afterworld The Meaning of Sacrificial Rituals u Why worship deities? u During the period of Upanishads, Hindus began to search for the deeper meaning of sacrificial rituals. u Hindus came to realize that presenting offerings to deities and asking favors in return are self-serving. u The focus gradually shifted to the offerings (the sacrificed). u The sacrificed symbolizes forgoing one’s well-being for the sake of the well- being of others. This understanding became the foundation of Hindu spirituality. In the old rites, the patron had passed the burden of death on to others. By accepting his invitation to the sacrificial banquet, the guests had to take responsibility for the death of the animal victim. In the new rite, the sacrificer made himself accountable for the death of the beast. -
The History and Philosophical Problems of Sāṃkhya Darsana
AN INVESTIGATION OF SĀṂKHYAKĀRIKĀ: THE HISTORY AND PHILOSOPHICAL PROBLEMS OF SĀṂKHYA DARSANA A THESIS SUBMITTED TO THE GRADUATE SCHOOL OF SOCIAL SCIENCES OF MIDDLE EAST TECHNICAL UNIVERSITY BY ÖNCÜ IRMAK SANCAR IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN THE DEPARTMENT OF PHILOSOPHY SEPTEMBER 2019 Approval of the Graduate School of Social Sciences Prof. Dr. Yaşar Kondakçı Director I certify that this thesis satisfies all the requirements as a thesis for the degree of Master of Arts. Prof. Dr. Halil Turan Head of Department This is to certify that we have read this thesis and that in our opinion it is fully adequate, in scope and quality, as a thesis for the degree of Master of Arts. Prof. Dr. Korhan Kaya Prof. Dr. Halil Turan Co- Supervisor Supervisor Examining Committee Members Assoc. Prof. Dr. Barış Parkan (METU, PHIL) Prof. Dr. Halil Turan (METU, PHIL) Prof. Dr. Korhan Kaya (Ankara Uni., HİN) Assist. Prof. Dr. Refik Güremen (Mimar Sinan Uni., FEL) Assoc. Prof. Dr. Aret Karademir (METU, PHIL) I hereby declare that all information in this document has been obtained and presented in accordance with academic rules and ethical conduct. I also declare that, as required by these rules and conduct, I have fully cited and referenced all material and results that are not original to this work. Name, Last name : Öncü Irmak SANCAR Signature : iii ABSTRACT AN INVESTIGATION OF SĀṂKHYAKĀRIKĀ: THE HISTORY AND PHILOSOPHICAL PROBLEMS OF SĀṂKHYA DARSANA Sancar, Öncü Irmak M.A., Department of Philosophy Supervisor: Prof. Dr. Halil Şeref Turan Co-Advisor: Prof. -
Notes on Hinduism
NOTES ON HINDUISM Note: Many "Hindus" prefer the name "Sanatana Dharma" (Eternal Truth) for their religion. "Hinduism" – meaning "the religions of the Indians" – is a term that was probably introduced by the British in the 18th century. BASIC BELIEFS The origins of Hinduism have been dated as early as 3000 BC. It is a rich religious and cultural tradition containing and encompassing many diverse and even conflicting beliefs and practices. While there is, in Hinduism, no rigidly enforced set of doctrines or dogmas, there is a configuration of themes and claims that represents a generally agreed upon Hindu belief system. 1. Hindus believe in a single Supreme Reality known as Brahman, which is the ultimate source of the cosmos and all things in it. Some Hindus consider Brahman to be God, a savior to be loved and worshiped; others think of it as a Transcendent and Unmanifest Absolute, a Ground of Being, without any of the characteristics traditionally attributed to "God" by religious believers. The three main characteristics of Brahman are sat (absolute being), chit (absolute consciousness and knowledge), and ananda (absolute bliss). The Supreme Reality in its transcendent, absolute, and unmanifest essence is called Nirguna-Brahman (unrevealed, "without attributes"); in its revealed or manifest nature, it is called Saguna-Brahman ("with attributes"). There are three major manifestations of Saguna-Brahman: Brahma (God the Creator), Vishnu (God the Preserver) and Shiva (God the Destroyer). Brahma, Vishnu, and Shiva (the Trimurti, the "three forms" of Brahman) are not really three distinct deities in addition to the supreme Brahman; rather, they are the three ways in which Brahman is manifested in the cosmos and in which Brahman appears to human consciousness. -
A Phenomenological Inquiry Into Sacred Time in Hinduism Netty Provost Purdue University
Purdue University Purdue e-Pubs Open Access Dissertations Theses and Dissertations 12-2016 A phenomenological inquiry into sacred time in Hinduism Netty Provost Purdue University Follow this and additional works at: https://docs.lib.purdue.edu/open_access_dissertations Part of the Philosophy Commons, and the Religion Commons Recommended Citation Provost, Netty, "A phenomenological inquiry into sacred time in Hinduism" (2016). Open Access Dissertations. 990. https://docs.lib.purdue.edu/open_access_dissertations/990 This document has been made available through Purdue e-Pubs, a service of the Purdue University Libraries. Please contact [email protected] for additional information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¶V ³3ROLF\RI ,QWHJULW\LQ5HVHDUFK´DQGWKHXVHRIFRS\ULJKWPDWHULDO $SSURYHGE\0DMRU3URIHVVRU V 'DQLHO : 6PLWK $SSURYHGE\ 5RGQH\ - %HUWROHW +HDGRIWKH'HSDUWPHQWDO*UDGXDWH3URJUDP 'DWH i A PHENOMENOLOGICAL INQUIRY INTO SACRED TIME IN HINDUISM A Dissertation Submitted to the Faculty of Purdue University by Netty Provost In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy December 2016 Purdue University West Lafayette, Indiana ii Dedicated with love to my mother, Christy Daskoski, my father, Daryl Provost, and best friend, Dara Hill. iii ACKNOWLEDGEMENTS Without the support of many wonderful people, both academically and personally, I could not have completed this thesis. I would like to begin by thanking the members of my thesis committee, Dr. -
Samkhya Philosophy
Samkhya Philosophy Yoga Veda Institute Samkhya Philosophy Introduction to Samkhya Äyurveda is literally translated as ‘Knowledge of Life’. So, even though this knowledge may be scientific, it is also very much a philosophical view of life. There are six major philosophical views, or perspectives in India. Think of it as an object, which can be viewed six dierent ways- you can have a frontal view, back view, birds eye view, a long distant view, an extreme close up, and so on. Similarly, Knowledge and Life can also be seen with dierent perspectives. In India, it’s reered to as the Shad Darshan {the six philosophies of life}. These six perspectives or philosophies, whereby, we view or experience ‘life’ are: • Samkhya {Theory of creation, Duality and Enumeration} Seer Kapila Muni • Nyaya {Logic and Reasoning} Seer Gautama Rishi • Vaisheshika {Unique Aspect} Seer Kanada • Mimasa {Ritual} Seer Jaimani • Yoga {Union – practical application of Sankhya} Seer Patanjali • Vedanta {Study of Veda Sutras} Seer Veda Vyasa In this program we are focusing on Samkhya, and Vedanta. Among these six perspectives and philosophies Äyurveda has been inuenced most by Samkhya. There have been inuences from other philosophies like Mimamsa, Yoga and Vedanta as well. Samkhya Philosophy Definition of Samkhya Samkhya Philosophy translates as “Theory of Numbers or Enumeration” and subtle principle of energies that govern the universe, and all the living entities. It is impossible to understand Äyurveda without understanding Samkhya Philosophy. Mentions of Samkhya are found in various ancient texts, however, we will focus on ‘Bhagavata Purana’ and teachings of Kapila, and Caraka Samhita. Samkhya is one of the six perspectives or philosophies that inuenced Äyurveda. -
Samkhya System
HE RITA G E O F INDIA . ZARIAH The Right Reverend V S A , Bishop of Dornakal . AR UHAR . ITT . J N F " , M A , D L Alr a u lish d e dy p b e . Th f B u h e e a r K . M A. H o dd s m . S AU S . t i I NDER , R As ok . D M . M P M . M . a E V . A A HA L . J C I , , In a di n a n n . r n a Y B c l OW Ca lcu ta . P i ti g P i ip PERC R N , t Ka n r r r RE . E B . ese e a u . R a L e V . A it t P ICE , n s u n r aration S u bjects p roposed a d volu me de p rep . A KRIT A D R R S N S N P ALI LITE AT U E . M O ord H mns r h V d A . A . A LL O . r . y f om t e e a s . P o f CD NE , xf n h r . ro . LA A t olo gy o f M a hayana Lite ra tu e P f . L DE VALLEE ou e Gh e n . P s , t M A h S e le c r h h ST R . D m n a d . W e l . ons o t e U a s s . ti f p i F J E E N , i M M . -
Management Lessons from Advaita Bhavesh a Kinkhabwala
143 Management Lessons from Advaita Bhavesh A Kinkhabwala Introduction Acharya Shankara is a thorough, outright one. he word ‘Advaita’ is very beautiful. It As indicated by him, whatever is, is Brahman. Tliterally means ‘non-dual’. Dvaita means Brahman itself is totally homogeneous. All dis- ‘dual’ and the prefix ‘a’ negates the exist- tinctions and plurality are deceptive.3 ence of duality so, there is no ‘two’ but, ‘one’. It Dualism, Dvaita; qualified monism, Vish- could be simpler, if we said ‘one’, but then, the ishtadvaita; and Monism, Advaita; are the three next question would be, is there ‘two’; so by say- different fundamental schools of metaphysical ing non-dual, it conveys the clear and firm mes- ideas. They are altogether different stages to the sage of being just one, that is non-dual. final stage of the ultimate Truth, namely,para- Acharya Shankara’s ‘philosophical stand- brahma. They are the steps on the stepping stool point can be tried to be summed up in a sin- of yoga. They are not in any manner conflicting gle word “Advaita”—NonDuality. The objective but, in actuality, they are complementary to one of Advaita is to is to make an individual under- another. These stages are amicably orchestrated in stand his or her fundamental (profound) char- an evaluated arrangement of spiritual experiences. acter with the preeminent realty [sic] “Nirakar Dualism, qualified monism, pure monism—all Brahm” and reality that there is no “two” yet one these come full circle inevitably in the Advaita and only. Advaita shows us to see the substance Vedantic acknowledgement of the Absolute or of oneself in each one and that nobody is sep- the supra-normal trigunatita ananta Brahman. -
Dvaita Vedanta
Dvaita Vedanta Madhva’s Vaisnava Theism K R Paramahamsa Table of Contents Dvaita System Of Vedanta ................................................ 1 Cognition ............................................................................ 5 Introduction..................................................................... 5 Pratyaksa, Sense Perception .......................................... 6 Anumana, Inference ....................................................... 9 Sabda, Word Testimony ............................................... 10 Metaphysical Categories ................................................ 13 General ........................................................................ 13 Nature .......................................................................... 14 Individual Soul (Jiva) ..................................................... 17 God .............................................................................. 21 Purusartha, Human Goal ................................................ 30 Purusartha .................................................................... 30 Sadhana, Means of Attainment ..................................... 32 Evolution of Dvaita Thought .......................................... 37 Madhva Hagiology .......................................................... 42 Works of Madhva-Sarvamula ......................................... 44 An Outline .................................................................... 44 Gitabhashya ................................................................ -
Shankara: a Hindu Revivalist Or a Crypto-Buddhist?
Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 12-4-2006 Shankara: A Hindu Revivalist or a Crypto-Buddhist? Kencho Tenzin Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Tenzin, Kencho, "Shankara: A Hindu Revivalist or a Crypto-Buddhist?." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_theses/4 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. SHANKARA: A HINDU REVIVALIST OR A CRYPTO BUDDHIST? by KENCHO TENZIN Under The Direction of Kathryn McClymond ABSTRACT Shankara, the great Indian thinker, was known as the accurate expounder of the Upanishads. He is seen as a towering figure in the history of Indian philosophy and is credited with restoring the teachings of the Vedas to their pristine form. However, there are others who do not see such contributions from Shankara. They criticize his philosophy by calling it “crypto-Buddhism.” It is his unique philosophy of Advaita Vedanta that puts him at odds with other Hindu orthodox schools. Ironically, he is also criticized by Buddhists as a “born enemy of Buddhism” due to his relentless attacks on their tradition. This thesis, therefore, probes the question of how Shankara should best be regarded, “a Hindu Revivalist or a Crypto-Buddhist?” To address this question, this thesis reviews the historical setting for Shakara’s work, the state of Indian philosophy as a dynamic conversation involving Hindu and Buddhist thinkers, and finally Shankara’s intellectual genealogy. -
Special Editor's Introduction: Three Tendencies in Indian Philosophy
SPECIAL EDITOR’S INTRODUCTION: THREE TENDENCIES IN INDIAN PHILOSOPHY Devendra Nath Tiwari Going through the texts on Indian philosophical systems we find that the chief purpose of them is to find a solution against the conflicting ideas, digging out the problems, removing doubts of the opponents and getting freedom from them. Unless the thoughts are not clear they cannot be the part of our conduct. No problem is problem for itself; all problems are imposed at thought level and that is why they can be liquidated and removed by philosophical reflection. Removal of them provides bliss. The texts deal with cultivation of a wonderful capacity that accommodates conflicting situations for the greater purpose of living the life in harmony and peace. Great thoughts about the ways of life and the views of life dawn in Vedas and the classical texts. Philosophical systems originated as a safeguard for the maintenance and practice of those great ideas useful for the welfare of the universe. The history of great thoughts is at the same time the history of their critical observation, evaluation and refutation. Arguments in opposition and response in favour not only serve as breath of the protection of those thoughts but promoted Indian philosophical thinking to perfection of Indian culture that comprises the seed of almost all the reflective subtleties which serve as the novelty of the later thinking in India. Three types of tendency in Indian philosophical thinking are apparently observed. First to analyze and reflect on all the arguments popular at a time and then to observe that no argument given for proving the subject and object is steady.