Global Religious Traditions, 1760-1922
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Indian Philosophy Encyclopædia Britannica Article
Indian philosophy Encyclopædia Britannica Article Indian philosophy the systems of thought and reflection that were developed by the civilizations of the Indian subcontinent. They include both orthodox (astika) systems, namely, the Nyaya, Vaisesika, Samkhya, Yoga, Purva-mimamsa, and Vedanta schools of philosophy, and unorthodox (nastika) systems, such as Buddhism and Jainism. Indian thought has been concerned with various philosophical problems, significant among them the nature of the world (cosmology), the nature of reality (metaphysics), logic, the nature of knowledge (epistemology), ethics, and religion. General considerations Significance of Indian philosophies in the history of philosophy In relation to Western philosophical thought, Indian philosophy offers both surprising points of affinity and illuminating differences. The differences highlight certain fundamentally new questions that the Indian philosophers asked. The similarities reveal that, even when philosophers in India and the West were grappling with the same problems and sometimes even suggesting similar theories, Indian thinkers were advancing novel formulations and argumentations. Problems that the Indian philosophers raised for consideration, but that their Western counterparts never did, include such matters as the origin (utpatti) and apprehension (jñapti) of truth (pramanya). Problems that the Indian philosophers for the most part ignored but that helped shape Western philosophy include the question of whether knowledge arises from experience or from reason and distinctions such as that between analytic and synthetic judgments or between contingent and necessary truths. Indian thought, therefore, provides the historian of Western philosophy with a point of view that may supplement that gained from Western thought. A study of Indian thought, then, reveals certain inadequacies of Western philosophical thought and makes clear that some concepts and distinctions may not be as inevitable as they may otherwise seem. -
Aesthetic Philosophy of Abhina V Agupt A
AESTHETIC PHILOSOPHY OF ABHINA V AGUPT A Dr. Kailash Pati Mishra Department o f Philosophy & Religion Bañaras Hindu University Varanasi-5 2006 Kala Prakashan Varanasi All Rights Reserved By the Author First Edition 2006 ISBN: 81-87566-91-1 Price : Rs. 400.00 Published by Kala Prakashan B. 33/33-A, New Saket Colony, B.H.U., Varanasi-221005 Composing by M/s. Sarita Computers, D. 56/48-A, Aurangabad, Varanasi. To my teacher Prof. Kamalakar Mishra Preface It can not be said categorically that Abhinavagupta propounded his aesthetic theories to support or to prove his Tantric philosophy but it can be said definitely that he expounded his aesthetic philoso phy in light of his Tantric philosophy. Tantrism is non-dualistic as it holds the existence of one Reality, the Consciousness. This one Reality, the consciousness, is manifesting itself in the various forms of knower and known. According to Tantrism the whole world of manifestation is manifesting out of itself (consciousness) and is mainfesting in itself. The whole process of creation and dissolution occurs within the nature of consciousness. In the same way he has propounded Rasadvaita Darsana, the Non-dualistic Philosophy of Aesthetics. The Rasa, the aesthetic experience, lies in the conscious ness, is experienced by the consciousness and in a way it itself is experiencing state of consciousness: As in Tantric metaphysics, one Tattva, Siva, manifests itself in the forms of other tattvas, so the one Rasa, the Santa rasa, assumes the forms of other rasas and finally dissolves in itself. Tantrism is Absolute idealism in its world-view and epistemology. -
Hindu India: 300 to 1100 Ce
CHAPTER 2 Hindu India: 300 to 1100 ce During these eight centuries, empires, religion, commerce, science, technology, literature and art flourished in India. ATI O In ways vitally important C N U A D L to Hindus to this day, the E I N S S T Hindu faith was advanced I G H victoria and albert museum by temple building, the Bhakti Movement, holy texts and great philosophers, saints and sages. This is an 8th century South Indian bronze of Supreme God Siva as Nataraja. This divine dance depicts His five cosmic powers of creation, preservation, dissolution, veiling grace and revealing grace. Note to Students, Parents and Teachers This Educational Insight is the second chapter in our series staff of HINDUISM TODAY in collaboration with Dr. Shiva Baj on Hindu history intended for use in US primary schools. pai, Professor Emeritus of History, California State University, During this period, India was the richest region of the Northridge. Academic reviewers: Dr. Klaus Klostermaier, world and one of the most populous. Great agricultural Professor of Religious Studies, University of Manitoba; Dr. abundance, plus plentiful natural resources, were key to Jeffrey D. Long, Chair, Department of Religious Studies, Eliz the region’s prosperity. India lay in the center of the world’s abethtown College; Dr. Vasudha Narayanan, Distinguished ancient trade routes. Merchants sent spices, cotton, sugar Professor, Department of Religion, University of Florida; Dr. and exotic items east to China and west to Europe. Hindu Anantanand Rambachan, Professor of Religion, St. Olaf Col religion and culture and the Sanskrit language linked all of lege; Dr. -
Teachings of a Hindu Saint. Iuniverse, 2011
9781462009206. Sunil Reddy. 2011. Guruji: Teachings of a Hindu Saint. iUniverse, 2011. 364 pages Guruji: Teachings of a Hindu Saint Teaching of Yoga A Chakra & Kundalini Workbook Yoga Wheels of Life A guru is defined as a "teacher, spiritual guide, [or] godman," by author David Smith in his works in "Religions in the Modern World: Traditions and Transformations." To obtain the title of guru, one must go through a standard initiation process referred to as Diksha, in which they receive a mantra, or sacred Sanskrit phrase. This is a list of Religious people in Hinduism, including gurus, sant, monks, yogis and spiritual masters. Swami Abhedananda (2 October 1866 ⓠ8 September 1939). Hindu Wife, Hindu Nation. 1. fiyat. A Hindu Critique of Buddhist Epistemology. 13. fiyat. Teachings Of Rumi. 25. fiyat. Hindu Söylenceleri. 1. fiyat. The Guru Granth Sahib is a collection of teachings and writings by Guru Nanak and other Gurus as well as Sikh, Hindu and Muslim saints. These scriptures are written in Punjabi and are greatly respected by all Sikhs as the living word of God. The holy book is kept on a raised platform under a canopy in the place of worship. Sikhs take off their shoes in the presence of the holy scriptures and also never turn their back on them. At every festival, they are read continuously from beginning to end, which takes about 48 hours. The Gurdwara: the Sikh place of worship. Any building where the Guru Gra Books.google.ru - In 1991, author Sunil Reddy was a college student in Hyderabad when he sought out Guruji Verahur V. -
4 DANAM Conference 2006 PROGRAM
Dharma Association of North America (DANAM) 4th DANAM Conference 2006 PROGRAM 17-19 November 2006 Washington, DC _________________________________ DHARMA SUSTAINS DIVERSITY __________________________________ 4th DANAM Conference 2006 Sponsored by Dharma Association of North America (DANAM) *** CONFERENCE THEME: CONTEMPORARY ISSUES IN CONSTRUCTIVE DHARMA *** 17-19 November 2006 Grand Hyatt Washington 1000 H Street NW Washington, DC Held in conjunction with the 2006 AAR Annual Meeting 4th DANAM CONFERENCE CO-CHAIRS: Adarsh Deepak, Ph. D., President, DANAM Rita DasGupta Sherma, Ph. D., Binghamton University PURPOSE of the CONFERENCE To provide a Forum where scholars of Dharma Traditions and interested members of Dharma communities can engage in the examination of, and constructive approaches to, contemporary issues in the study of Dharma Traditions. While there are multiple scholarly arenas for presentation of new textual, sociological, anthropological and historic approaches to the study of Indian cultural and religious traditions, there are no dedicated venues for discourse on, and the presentation of, constructive new approaches to pedagogy, epistemology, theology, or philosophy in these systems. It is hoped that this meeting can explore the possibility that the academic study of these traditions is now mature enough to include and move beyond the limitations of phenomenological methodologies in order to engage the conceptual depth and intellectual applicability of these traditions in an inclusive forum. DANAM Summary DANAM (Dharma Association of North America) is an independent, non-political, donation-based, non-profit organization of Virginia, with a focus on constructive presentation of Dharma traditions in the North American context. Its mission and objectives are described at its web site at www.danam-web.org, which lists distinguished scholars as Patron and Board of Distinguished Visiting Scholars (BDVS) drawn from various disciplines. -
Towards a Comparative Poetics of Buddha, Kabir and Guru Nanak: Aparna Lanjewar Bose from a Secular Democratic Perspective
Towards a Comparative poetics of Buddha, Kabir and Guru Nanak: Aparna Lanjewar Bose From A Secular Democratic perspective Artículos atravesados por (o cuestionando) la idea del sujeto -y su género- como una construcción psicobiológica de la cultura. Articles driven by (or questioning) the idea of the subject -and their gender- as a cultural psychobiological construction Vol. 4 (2), 2019, abril-septiembre ISSN 2469-0783 https://datahub.io/dataset/2019-4-2-e85 TOWARDS A COMPARATIVE POETICS OF BUDDHA, KABIR AND GURU NANAK: FROM A SECULAR DEMOCRATIC PERSPECTIVE HACIA UNA POÉTICA COMPARATIVA DE BUDA, KABIR Y GURÚ NANAK DESDE UNA PERSPECTIVA DEMOCRÁTICA SECULAR Aparna Lanjewar Bose [email protected] Department of English Literature, School of Literary Studies at The English and Foreign Languages University, Hyderabad, India Cómo citar este artículo / Citation: Bose A. L. (2019). «Towards a Comparative poetics of Buddha, Kabir and Guru Nanak: From A Secular Democratic perspective». Revista Científica Arbitrada de la Fundación MenteClara, 4(2) abril-septiembre 2019, 19-44. DOI: https://doi.org/10.32351/rca.v4.2.85 Copyright: © 2019 RCAFMC. Este artículo de acceso abierto es distribuido bajo los términos de la licencia Creative Commons Attribution 4.0 International License (CC BY 4.0). Recibido: 27/05/2019. Aceptado: 03/06/2019 Publicación online: 30/10/2019 Conflict of interests: None to declare. Abstract This article shows how democratic secular values existed 2500 years ago with the Buddha and later during the saint tradition in India, around 14th and 15th century, with Kabir and Guru Nanak even before they were legalized and enshrined in the Indian constitution. -
Muslim Saints and Hindu Rulers: the Development of Sufi
The Institute of Ismaili Studies “Muslim Saints and Hindu Rulers: The Development of Sufi and Ismaili Mysticism in the Non-Muslim States of India” Dominique-Sila Khan Key words: Sufism, Sufis, Mysticism, Mystics, spiritual authority, taqiyya, South India, religious pluralism, religious integration, patronage. Abstract: This article focuses on the phenomenon of religious acceptance, integration and pluralism in South India by various Hindu and Muslim leaders in the sixteenth century. It looks at examples of rulers of both religions protecting, maintaining and restoring temples, mosques and shrines which were important to the differing religion, instances include the renovation of Muslim shrines and mosques under Hindu leaders in Marwar under the Rathore dynasty. The author also explores the common occurrences of Ismailis having to live under the guise of Sufis or Hindus in order to escape persecution; this was a necessary precaution for the time. Forceful evidence of religious integration lies in the numerous examples of Hindu leaders becoming devotees of Sufi or Muslim saints and vice versa. Although admittedly the number of incidents of Muslim leaders accepting completely the teachings of Hindu saints are rather limited the reasoning for which Sila-Khan discusses. In varying countries and contexts, scholars have studied the historical links that have existed between political power, primarily embodied in kingship, and spiritual authority as represented by mystics and saints affiliated to various religious movements. The role of Sufism in South Asia and the relationships between Muslim rulers and saints has been widely explored1. It has been often remarked that, as a rule, Muslim kings patronised Sufis, regardless of the latter’s attitude towards political power. -
Religion in India Is Characterized by a Diversity of Religious Beliefs and Practices
Religion in India is characterized by a diversity of religious beliefs and practices. The Secularism in India means treatment of all religions equally by the state. India is a Secular State by the 42nd amendment act of Constitution in 1976. The Indian subcontinent is the birthplace of four of the world's major religions; namely Hinduism, Buddhism, Jainism and Sikhism. Throughout India's history, religion has been an important part of the country's culture. Religious diversity and religious tolerance are both established in the country by the law and custom; the Constitution of India has declared the right to freedom of religion to be a fundamental right. Religion in India (2011 Census) Hinduism (79.80%) Islam (14.2%) Christianity (2.3%) Sikhism (1.7%) Buddhism (0.7%) Jainism (0.4%) Other religions (0.7%) Religion not specified (0.2%) Geography (U.G), SEM- II, Paper – C3T: Human Geography (Cultural Region: Religion) Northwest India was home to one of the world's oldest civilizations, the Indus valley civilisation. Today, India is home to around 90% of the global population of Hindus. Most Hindu shrines and temples are located in India, as are the birthplaces of most Hindu saints. Allahabad hosts the world's largest religious tour, Kumbha Mela, where Hindus from across the world come together to bathe in the confluence of three holy rivers of India: the Ganga, the Yamuna, and the Saraswati. The Indian diaspora in the West has popularized many aspects of Hindu philosophy such as yoga, meditation, Ayurvedic medicine, divination, karma, and reincarnation. The influence of Indian religions has been significant all over the world. -
RELIGIOUS TOLERANCE and HINDUISM Dr
RJPP, Vol. 14, No. 2, 2016 ISSN (P): 0976-3635, (e):2454-3411 ICRJIFR IMPACT FACTOR 4.0000 RELIGIOUS TOLERANCE AND HINDUISM Dr. Srivastava Devi Prasad* PDF Scholar JNV University Jodhpur Raj. [email protected] Let us first analyze the word "tolerance”, as the topic of the paper is RELIGIOUS TOLERANCE AND HINDUISM .This sense is best conveyed by a quotation from a Standard English dictionary: "... the disposition to tolerate or allow the existence of beliefs, practices or habits differing from one's own; now often freedom from bigotry, sympathetic understanding of others‟ beliefs, etcetera, without acceptance of them...” ¹ The above sense of the word which is now the main or usual sense became prominent perhaps only in the 17/18th centuries when Western Europe first saw the dawn of the age of tolerance.² The original uses of the word referred to tolerance of metals, gold or silver coins, of bridges to bear stress, or the capacity of a person to bear pain and suffering, i.e. the quality of endurance or the ability to bear irritants or pressures, etc. These uses have all become the specialized meanings of the word. The use of "tolerance" has now pushed aside other uses into the conceptual background, as it were. Some other definitions- "Tolerance is the ability to forgive those who tend to speak before thinking." ³ Let us now distinguish the concept of tolerance from some other psychologically related or cognate concepts with which it is liable to be confused. (1) A tolerant person may, but need not, be a skeptic or atheist. -
The Saint Ravidas (The Social and Religious Reformerof Medieval India)
The Saint Ravidas (The Social and religious reformerof medieval India) Dr. Refaq Ahmad * The age of Raidas was also the age of Bhakti movement in medieval India which was started from south India by great saint Shankaracharya.1 Which had been moved further by Ramanujacharya, Nimbarkyacharya, Madhvacharya etc.2 The most prominent saint Ramanand of Bhakti movement had made very popular of this, in northern India which was the bridge between the Bhakti movement of the south and the north.3 Ramanands was born at Prayag (Allahabad) in a Kanyakubja Brahmin family. He was educated partly at Prayag and partly at Benares. His first teacher was a Vedantist of the monist school, but he became later the disciple of Raghavananda who belonged to Ramanuja’s Sri sect. He had an independent mind, he travelled about the country broadening his outlook, and, according to Macauliffe, “It is certain that Ramananda came in contact at Benares with learned Muslims.”4 The result of his experience and discussions was that he made a bold departure from the doctrines of the school to which he belonged. In theological belief he substituted the worship of Rama for that of Visnu and his consort, and he taught the doctrine of Bhakti to all the four castes without prejudice. He rejected the regulations of Ramanuja with regard to the preparation and partaking of meals, and admitted to his new sect disciples from all castes, from both sexes and even from among the Muslim's.The names of his twelve disciples who became famous were Anantananda, Kabir, Pipa, Bhavananda, Sukha, Sursur, Padmavati, Narhari, Raidasa, Dhana, Saina and the wife of Sursura.5 The main contribution of Ramananda was to preach the bhakti doctrine of love in the language of the people, bringing Hindu lower castes in contact with direct religious experience as distinct from religious ritual. -
Hindu Avatar and Christian Incarnation: a Mystery of the Presence of God Flora Visser
Consensus Volume 38 Issue 2 Reformation: Then, Now, and Onward. Diverse Article 11 Disputations Effectual Exposés 12-1-2017 Hindu Avatar and Christian Incarnation: A mystery of the Presence of God Flora Visser Follow this and additional works at: http://scholars.wlu.ca/consensus Part of the Christianity Commons, Hindu Studies Commons, and the Practical Theology Commons Recommended Citation Visser, Flora (2017) "Hindu Avatar and Christian Incarnation: A mystery of the Presence of God," Consensus: Vol. 38 : Iss. 2 , Article 11. Available at: http://scholars.wlu.ca/consensus/vol38/iss2/11 This Studies and Observations is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an authorized editor of Scholars Commons @ Laurier. For more information, please contact [email protected]. Visser: Hindu Avatar and Christian Incarnation Hindu Avatar and Christian Incarnation: A mystery of the Presence of God Flora Visser welve years ago, I was introduced to a guru-avatar, Mata Amritananda Mayi, who for the first time had come to Canada upon the invitation of her Hindu followers. Friends T had told me that this remarkable woman had a powerful message of love, and I was curious to hear this from her. The public program was in a large hall, and literally thousands of people had come to see her, many of whom had to wait outside in corridors and adjacent conference rooms. After I had received a token for darshan, I listened to her address and, surrounded by the milling of large numbers of people and deafened by Hindu music so loud that it nearly burst my eardrums, I waited for hours to receive a personal hug. -
Movements of Interweaving
Movements of Interweaving Movements of Interweaving is a rich collection of essays exploring the concept of interweaving performance cultures in the realms of movement, dance, and corporeality. Focusing on dance performances as well as on scenarios of cultural movements on a global scale, it not only challenges the concept of intercultural dance performances, but through its innovative approach also calls attention to the specifc qualities of “interweaving” as a form of movement itself. Divided into four sections, this volume features an international team of scholars uniting to develop a new critical perspective on the cultural practices of movement, travel, and migration in and beyond dance. Gabriele Brandstetter is Codirector of the International Research Centre “Interweaving Performance Cultures” and Professor of Theatre and Dance Studies at the Freie Universität Berlin. Gerko Egert is a Postdoctoral Fellow in the Department of Applied Theatre Studies at Justus-Liebig-University Giessen. Holger Hartung is Coordinator of the International Research Centre “ Interweaving Performance Cultures” at the Freie Universität Berlin. 9780815356233.indb 1 23/05/18 12:31 AM Routledge Advances in Theatre and Performance Studies Historical Affects and the Early Modern Theater Edited by Ronda Arab, Michelle M. Dowd, and Adam Zucker Food and Theatre on the World Stage Edited by Dorothy Chansky and Ann Folino White Global Insights on Theatre Censorship Edited by Catherine O’Leary, Diego Santos Sánchez & Michael Thompson Mainstream AIDS Theatre, the