Master of Philosophy Curriculum and Syllabus
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MA Philo. Credt Semester I-II
Syllabus M.A. (Philosophy) (Semester and Credit system) (Semesters I and II Operative from 2008-9) (Modified from year 2010-2011) Department of Philosophy Dr. Babasaheb Ambedkar Bhavan University of pune, Pune-411007 Tel. 020-25601314/15 E-mail: [email protected] General Instructions 1) In Semesters I and II the first two courses (viz., PH 101, PH 102, PH 201, PH 202) are compulsory. 2) Out of the list of Optional courses in the Semester I and II and out of the Group A and Group B in the Semester III and IV two courses each are to be offered. 3) A student has to successfully complete 16 courses for the Master’s Degree. 4) A student can choose all the 16 course in the Department of Philosophy OR A student desirous to do M.A. in Philosophy has to choose at least 12 courses(of 4 credits each) from the Department of Philosophy (i. e., at least three courses -including compulsory courses, if any,- each semester) and 4 courses (i. e., at the most 16 credits in all, one course of 4 credits per semester) from any other department/s as interdisciplinary courses, such that the total number of credits is at least 64 out of which 75% credits are from philosophy department. 5) Dissertation and Open Course: In addition to a wide range of options, the syllabus provides for (i) Dissertation and (ii) Open Course in semesters III and IV the details of which will be declared separately. 6) The lists of readings and references will be updated by the Department and by the respective teachers from time to time. -
Hinduism, Jainism and Buddhism
UNIT 1 INDIC RELIGIONS: HINDUISM, JAINISM AND BUDDHISM Structure 1.1 Introduction Aims and Objectives 1.2 Hinduism: Sources and Basic Doctrines 1.3 Hinduism and Gandhi 1.4 Jainism: Schools, Vows and Basic Doctrines 1.5 Gandhi and Jainism 1.6 Buddhism: Four Noble Truths and The Eight Fold Path 1.7 Gandhi and Buddhism 1.8 Summary 1.9 Terminal Questions Suggested Readings 1.1 INTRODUCTION The religions of Indian origin have some features common to them. A broad feature is that all the religions want to uplift the individual, and liberate him from the cycle of births and deaths. These religions address the individual need, rather than the divine command, as in the case of Semitic religions. Religion provides an aid to the individual, a means to overcome the cycle of eternal rebirth, and provide means of achieving it. The cycle of births and deaths is not caused by external factors, but by the individual action, which is called Karma, which, when translated loosely would mean ‘deed’. The individual has to work, through the guidance provided by the religion, to escape the cycle of births and deaths, and attain ‘Moksha’ or ‘Nirvana,’, or ‘Kaivalya’ (liberation / Salvation), as per his approach. The place of worship in these religions is a shrine, where people congregate, and address the deity on an individual capacity, not in a group. Thus, these religions differ from Christianity and Islam, where people congregate and are addressed by speakers from the pulpit. Many thinkers in India, like Tilak, and leaders of “Prarthana Samaj” thought that it is a weakness of Hindu religion, and tried to make it a congregating religion, by organising Ganesh Puja, and mass prayers. -
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/ ARl'BftLY *fl^ ) \rf 13 ,1984 MARCH, >I98S Kos. 1-4 ' : iSH 0^ -'X'^' lf?S> "msftJt'- -^y^ - Jr* ^ AMBODHI ARTERLY ) APRIL 1984 MARCH 1985 13 Nos. 1-4 |>RS iUKH MALVANIA ; BETAI SSHASTRI L: D. INSTITUTE OF INDOtOGY, AHMBDABAD-9 : Editors : . Pt, D. D. Malvania Dr. R. S Betai Dr. Y. S. Shastri Board of Experts Pt. D. D. Malvania Dr. H. C. Bhayani Dr. E. A. Solomon Dr. M. A. Dhaky Dr. R. N. Mehta Dr. K. R. Chandra Dr. J. C. Sikdar Dr. R. S. Betai Dr. Y. S. Shastri Contents Refutatiou of Advaita Vedanta in Major Jain Works 1-13 Yajneshwar S. Shastri Unpublished Inscription of Rang Sariga 15 Raghvcndra Manohar Ksvyabandha or Vakyavinyssa 17-23 R. S. Betai Conception of Maya (illusion) In Asanga's Vijnanavada Buddhism 25-34 Y. S, Shastri Bhatti as Quoted in the Durghatavrtti 35-56 Nilanjana S. Shah 'Kasirsja' of Bhasa An Appraisal 57-72 Sudarshan Kumar Sharma Buddhism Vs. Manusmrti 73-78 Jaya R. Betai & Ramesh S. Betai - Avidyg Its Agraya and Visaya 79-99 E. A. Solomon - Vardhaaltna S'uri's Apabhra-m^a Metres 101-109 H. G, Bhayani and Origin Development of Jaina Sangha 111-119 /. C. Sikdar Rasa and its Pleasurable Nature 121-134 V. M. Kulkarni '-HRl M'x-MV >H'4H MM-U Review 63-80 REFUTATION OF ADVAITA VEDANTA IN MAJOR JAINA WORKS* Yajneshwar S. Shastri of Indian History philosophy tells us that all the systems of Indian Philosophy developed in the atmosphere of freedom of thought. There was a tradition in Indian Philosophical platform to present opponent's-, view first known as the Purvapaksa (prior view) and then establishment of one/s own view by refuting opponent's star.d point known as the Uttarapaksa or Siddhanta (conclusion). -
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 ................................................................ -
Department of Philosophy Janki Devi Memorial College University of Delhi Course In-Charge: Dr. Jayantip.Sahoo Jayantijdmc@Gmail
Department of Philosophy Janki Devi Memorial College University of Delhi Course In-charge: Dr. JayantiP.Sahoo [email protected] 9910913529 Unique Paper Code: 210601 Name of the Paper: Texts of Indian Philosophy-II (VedāntaParibhāsa) Name of the Course: B.A.Hons. IIIRD Year Semester: VI Paper-I: Descriptive Type question Time: 3hrs. Maximum marks: 75 Attempt five questions in all. All questions carry equal marks. The word limit to answer each question is 1000 words. 1. Define Perception(pratyaksha). Analyse and examine the role of antahkaraņavritti in perceptual process as discussed in VedāntaParibhāsa. 2. Discuss the meaning and significance of “Tat tvamasi”(That Thou Art) as discussed in the VedāntaParibhāsa. 3. Moksha or fruit in the VedāntaParibhasā is the attainment of the already attained and the removal of already removed”. Explain. 4. Expound the nature and importance of Verbal Testimony (āgama-pramāņa) and discuss four conditions necessary for a meaningful sentence. 5. Why Anupalabdhi (non-apprehension)is considered as distinct pramāna. Explain in detail the different kinds of non-existence, 6. Define Vyāpti. Critically analyse the nature of Inference (anūmāna) as discussed in VedāntaParibhasā. 7. Write Short notes on: (Any two) (a) Presumption (arthāpatti) (b) Comparison (ūpamāna) (c) Distinction between SvarūpaLakshaņa and TatasthaLakshaņa Brahman (d) Panchikaraņa Paper-II: Objective Type (Multiple Choice Questions). Time: 2hrs. Maximum Marks: 50 All questions are compulsory. The examinee will have to choose the right. All -
I Semsester - 20 Credits
SYLLABII FOR MA IN PHILOSOPHY OF CREDIT BASED CHOICE BASED CONTINOUS ASSESSMENT PATTERNED EDUCATIONAL SYSTEM. I Semsester - 20 Credits PAPER –1.1 HARDCORE INDIAN PHILOSOPHY FROM VEDAS TO NON-VEDIC SCHOOLS Unit – 1 : a) Salient features of Indian Philosophy b) Development of Vedic Thought from polytheism to monism c) Upanishads– The concept of Atman and Brahman – The Doctrine of five sheaths – Analysis of the three states of experience – Nature of the world – Cosmic and Acosmic views – Liberation and its means - Jivanmukti and videhamukhti. Unit – 2 : Practical teachings of Bhagavadgita – Nishkama Karma yoga – Ideals of Pravrtti and Nivritti reconciled – Jnana and Bhakti. Unit – 3 : Non-Vedic Schools – Charvaka – Epistemology – world and souls – Ethics. Unit – 4 : Jainism – Nature of Ultimate Reality – Jiva and Ajiva –Saptabhanginaya – Bondage and release – Means of Moksha – Importance of Ahimsa. Unit – 5 : a) Salient features of Early Buddhism – Pessimism, positivism and practicality Emphasis on Ethics – The four noble truths – Nirvana – Eight –fold middle path. b) Salient features of later Buddhism - Nairatmyavada and kshanabhangavada – Schools of later Buddhism – Sarvastivada, Vijnanavada and Shunyavada Books 1. Out lines of Indian Philosophy : M.Hiriyanna 2. Indian Philosophy, Volume 1 & 2 : S.Radhakrishnan 3. History of Indian Philosophy : Volume I,II,III & IV : S.N.Dasagupta 4. Essentials of Indian Philosophy : M.Hiriyanna 5. An Introduction to Indian Philosophy : Datta and Chatterjee 6. History of Philosophy - East and West : S.Radhakrishnan -
Jñāna Yoga Is "Knowledge of the Absolute" (Brahman). This Is the Most Difficult Path, Requiring Tremendous Strength of Will and Intellect
JNANA YOGA The yoga of knowledge or wisdom. Jñāna yoga is "knowledge of the absolute" (Brahman). This is the most difficult path, requiring tremendous strength of will and intellect. Taking the philosophy of Vedanta the Jnana Yogi uses his mind to inquire into his own nature. Here aspirant seeks the ultimate truth using keen investigation and fearless inquiries and arrives at doubtless stage of realization. He questions until he sees. Once you conquer the mind, the same pure mind becomes an instrument of realization. The Prakriti or Nature has 8 components: Ether, Air, Fire, Earth, Water (5 elements of Gross Body) and Mind, Intellect, Ego (3 elements of subtle body). Mind feels, Intellect discriminates and Ego identifies. Bhagavad Gītā says: ‘Verily, there is no purifier (pavitra) in this world equal to Divine Wisdom” and faithful (sharaddhavan) becomes knowledgeable. The Jnana Yogi aspirant tries to develop four spiritual capacities or abilities (sādhana catustaya): 1) ability to discriminate (viveka) between the spiritual and material, between the real and the unreal; between transitory and permanent 2) the renunciation (vairāgya) from worldly desires; 3) mind control(śamā), sense-control (dama), cessation of activity of mind (uparati), perseverance (titiksā), mental resolve or intentness of mind (samādhāna), and faith (śraddhā; 4) a positive longing for wisdom and freedom (mumukshutva). Broadly, jñāna-yoga entails the study of Vedāntic texts, sustained reflection upon the philosophical principles of Advaita and ‘constant meditation’ (nididhyāsana). Three things are Durlabha (hard to get). 1. Manushayatva (life as human being), 2. Mumukshutava: burning desire to attain self-realization and 3. Sadhu Purush Samshraya. -
Knowing Our Roots By: Srimaan S K V Ramacharyulu, Bengaluru
1 Knowing our Roots By: Srimaan S K V Ramacharyulu, Bengaluru Contents Chapter – 1 : Historical Perspective .............................................................................................................. 2 Chapter – 2 : Spiritual Perspective .............................................................................................................. 49 Chapter – 3 : Scriptural Perspective ............................................................................................................ 91 Chapter – 4 : Practical Perspective ........................................................................................................... 112 Chapter – 5 : Synopsis ............................................................................................................................... 126 2 Chapter – 1 : Historical Perspective “Swastih Prajaabhyah Paripaalayantaam Nyaayyena margena maheem maheeshaah Gobrahmanebhyah shubhamasthu nithyam Lokaah samasthaah sukhino bhavanthu” Mangalam Kosalendraaya….. My father, after his daily Tiruvaaraadhanam and Sundarakaanda Paaraayanam was coming out of the Pooja room chanting in his routine way. It was one of those bright summer mornings and I came home from my Engineering college hostel for the summer vacation. Although I brought home my college books, I hardly used to open them till the end of the vacation. Hence lot of time to think whatever I want especially It is also difficult to roam around in the hot sun and hence lot of time to think whatever I want. So I started a conversation -
Brahma Sutras
BRAHMA SUTRAS BRAHMA SUTRAS TEXT, WORD-TO-WORD MEANING, TRASLATION AND COMMENTARY BY Sri Swami Sivananda Published by THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249 192 Tehri-Garhwal, Uttarakhand, Himalayas, India Price ] 2008 [ Rs. 230/- First Edition: 1949 Second Edition: 1977 Third Edition: 1999 Fourth Edition: 2008 [ 1,000 Copies ] ©The Divine Life Trust Society ISBN 81-7052-151-3 ES22 Published by Swami Vimalananda for The Divine Life Society, Shivanandanagar, and printed by him at the Yoga Vedanta Forest Academy Press, P.O. Shivanandanagar, Distt. Tehri-Garhwal, Uttarakhand, Himalayas, India TO Sri Vyasa Bhagavan Sri Jagadguru Sankaracharya and Srimad Appayya Dikshitar SRI SWAMI SIVANANDA Born on the 8th Septem ber , 1887, in the illus trious family of Sage Appayya Dikshitar and several other renowned saints and sa vants, Sri Swami Sivananda had a natu ral flair for a life de voted to the study and prac tice of Vedanta. Added to this was an inborn eager ness to serve all and an in nate feeling of unity with all mankind. His pas sion for ser vice drew him to the medi cal ca reer; and soon he gravi tated to where he thought that his service was most needed. Malaya claimed him. He had earlier been ed it ing a health jour nal and wrote exten sively on health prob- lems. He discov ered that people needed right knowledge most of all; dis semi na tion of that knowledge he es poused as his own mission. It was divine dispen sa tion and the bless ing of God upon mankind that the doc tor of body and mind re nounced his ca reer and took to a life of renun ci ation to qualify for min is tering to the soul of man. -
The Essence of Hindu Doctrine and Its Influence on Christianity in America and Europe
International Journal of Orthodox Theology 6:4 (2015) 163 urn:nbn:de:0276-2015-4085 Alexandru-Corneliu Arion The Essence of Hindu Doctrine and its Influence on Christianity in America and Europe Abstract This paper addresses the topic of the identity of Hindu religion and its impact on Christianity in the West (i.e. in Europe and USA), which is to be seen, especially through Neo-Hindu movements (that occurred mainly during 1950s–1980s). Thus, features and key terms such as: authority of the Veda, Dharma, moksha, samsāra and karma, the paths to liberation, concept of God, Brahman-ātman, avidyā and māyā and AUM are sketchily presented in the first part of Rev. PhD Alexandru- the paper. There are obvious Corneliu Arion is holding the Chair of History and differences between both Hindu Philosophy of Religions at schools and Christian faith which the Faculty of Theology regards 1. Ultimate concern: For the and Sciences of Education Hindu, it is escape from the human of the Valahia University condition, whereas for the Christian it of Târgovişte, Romania 164 Alexandru-Corneliu Arion is freedom from guilt, sin, and the devil; 2. Human nature: For the Christian it is creaturely and sinful; for the Hindu it is divine; 3. Human problem: It is moral sin for the Christian and intellectual ignorance for the Hindu; 4. Resolution: For the Christian it is a divine act at infinite cost to God; for the Hindu it is human effort, sometimes mixed with grace, without cost to the god. In the second part it is presented the debated problem of Gurus and their movements and Neo-Hindu movements sprung at the second half of 20th century, such as Satya Sai Baba, International Society for Krishna Consciousness and meditation for “transcendental consciousness” (TM). -
An Analysis of the Second Chapter of the Bhagavad Gita from an Upanisadic Perspective
AN ANALYSIS OF THE SECOND CHAPTER OF THE BHAGAVAD GITA FROM AN UPANISADIC PERSPECTIVE BY s. RAJAMANI 1995 University of Durban Westville 2 PREFACE An erudite scholar who has done life long reasearch on Sanskrit texts suggested to me that it would be a good idea to research into the connection between the Gita and the Upanisads; he said a detailed study is overdue. When it was found that there are innumerable Upanisads and many commentaries on both the Upanisads and the Bhagavad Gita, it became necessary for the purposes of this dissertation to limit the scope and span of the topic. But even here certain criteria had to be made to confine the study to, say, a chapter of the Gita and also one particular Upanisad so that an indepth analysis could be undertaken in the limited time and resources available. There are innumerable books which deal with the Upanisad and the Gita from a modern philosophical point of view. Among the traditional authors Sankara on all counts has been accepted as commentator par excellence. Ramanuja, Madhva, Vijnanabhiksu are the other well known traditional commentators. Radhakrishnan stands out as one of the modern commentators who had done this task to perfection. Of course there are others such as Das Gupta, Hiriyanna, Aurobindo and others in the modern context; From a practical point of view, however, there have been great souls like Ramakrishna, Ramana Maharishi, Mahatma Gandhi and others who brought the ideas from the scriptures into f9cUS in their lives. Books written by them and on them, and the great amount of literature that come close to the Gita and the Upanisads will fill up a few libraries. -
Advaita Vedanta
Newsletter Archives www.dollsofindia.com Adi Shankaracharya, Madhvacharya and Ramanuja Pioneers of Vedantic Thought in Hinduism Copyright © 2018, DollsofIndia The highly secular and all-encompassing philosophy of Hinduism is ever-evolving. Adopting religious views of innumerable schools of thought and adapting rapidly to the changing times, it is known to be one of the dynamic systems of philosophy and religions in the world. Hence, Hinduism is not merely a religion or a philosophy - it is veritably a way of life. Its teachings are relevant then, now and forever. Hinduism discusses all aspects of life and living, giving followers practical and workable tips on living a peaceful, joyful and prosperous life, without putting in too much effort into it all. According to the philosophy, self-realization is the key to understanding the secrets of life and, ultimately, living a life full of peace and joy. This concept of self-realization; the understanding of reality and decoding the "I" factor, gave rise to three main streams of philosophy, which now make up the entire fabric of Hindu thought as a whole. These three sub-schools of Vedanta or Vedantic thought constitute Advaita, Dvaita and Visishtadvaita. Simply put; the basic difference between the three Vedantas lies in the way they define the concept of reality and nature. All Vedantic philosophies are based on Prasthaanatrayi, or the three axioms of Vedanta, as follows: 1. The Upanishads, known as Upadesha Prasthana and the Sruti Prasthana 2. The Brahma Sutras, also known as Nyasa Prasthana or Yukti Prasthana 3. The Bhagavad Gita, also known as Sadhana Prasthana and the Smriti Prasthana All the three Vedantas rely on these Prasthanas.