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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. -
Sun Worship in Himalaya Region: with Special Reference to Katarmal and Martand
Artistic Narration: A Peer Reviewed Journal of Visual & Performing Art ISSN (P): 0976-7444 Vol. IV., 2013 Sun Worship in Himalaya Region: with Special Reference to Katarmal and Martand Dr. Virendra Bangroo Assistant Professor IGNCA, New Delhi. & Dr. Richan Kamboj Assistant Professor & HOD, Department of Drawing & Painting M.K.P.(P.G.) College Dehra Dun. The Sun, the source of light and solar energy, is the sources of all life and finds mention in all the sacred texts like the Rig Veda, the Vishnu Purana, the Mahabharta, the Bhavisya Purana, the Chandogya Upanishad, the Markandaya Purana, the Taittiriya Upansihad, the Nilarudra Upanishad and the Varaha purana. The Sun or Surya is also known by other names, each name highlights the grandeur, brilliance, quality and power of the Sun,viz:- 1. Aditya- Son of the primordial vastness ss 2. Aja-ekapad – one legged goat 3. Pavaka – Purifier 4. Jivana- the source of life 5. Jayanta-Victorious 6. Ravi - Divider 7. Martanda- born from life less egg 8. Savitr -Nourisher 9. Aharpati-Lord of the day 10. Jagat chaksu-Eye of the world 11 - Karma Sanskasin -Witness of deeds 12. Graha Rajan-King of Planets 13. Sahasra-Kirana-Having Thousand beams 14. Saptashwa-Having seven horses 15. Dyumani-Gem of the sky 1 Artistic Narration: A Peer Reviewed Journal of Visual & Performing Art ISSN (P): 0976-7444 Vol. IV., 2013 16. Graha pati-Lord of the Planets 17. Heli-Pervader 18. Khaga-Wanderer of space 19. Padma-bandhu-Friend of the lotus 20. Padma Pani-Lotus in hand 21. Himarati- Enemy of snow 22. -
Nature and Human Flourishing in the Laws of Manu and the Daodejing Qijing Zheng Bucknell University, [email protected]
Bucknell University Bucknell Digital Commons Honors Theses Student Theses Fall 2017 Nature and Human Flourishing in the Laws of Manu and the Daodejing Qijing Zheng Bucknell University, [email protected] Follow this and additional works at: https://digitalcommons.bucknell.edu/honors_theses Part of the Chinese Studies Commons, Comparative Literature Commons, Intellectual History Commons, Social Control, Law, Crime, and Deviance Commons, and the South and Southeast Asian Languages and Societies Commons Recommended Citation Zheng, Qijing, "Nature and Human Flourishing in the Laws of Manu and the Daodejing" (2017). Honors Theses. 428. https://digitalcommons.bucknell.edu/honors_theses/428 This Honors Thesis is brought to you for free and open access by the Student Theses at Bucknell Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of Bucknell Digital Commons. For more information, please contact [email protected]. Nature and Human Flourishing in the Laws of Manu and the Daodejing by Qijing Zheng Dec 13, 2017 Approved by: James Mark Shields Digitally signed by James Shields Date: 2017.12.15 09:55:11 -05'00' Adviser: John Hunter Program Chair (proxy): Introduction By comparing the interpretation of dharma in the ancient Indian Laws of Manu (Manusmṛti ) with the concepts of dao 道 in the Chinese classic, Daodejing 道德經, I will demonstrate that, despite the plausible perception that the former represents despotic, hierarchical governance while the latter promotes freedom (and even anarchy), the two texts in fact share a similar envision of human flourishing through the following of one's nature, as well as a foundational belief that both laws and political ideals emerge from nature. -
Influence of Smriti Texts to Women Leadership Development in Cooperatives
Research Management Cell Adarsha Multiple Campus AMC Journal 88 Link : https://doi.org/10.3126/amcj.v2i1.35790 ISSN: 2717-4808 (Print), 2738-9987 (Online) Influence of Smriti Texts to Women Leadership Development in Cooperatives Sita Dhungana* Abstract The patriarchy under Hindu tradition has been an issue of shaping role of female in present society. Their role in the family and in the society has been taken as supportive on financial mobilization rather in leading position as compared to men. Financial mobilization through cooperatives has been accepted as a key component for economic development of Nepalese community. It may be the appropriate way of increasing income, generating employment opportunities and eradicating poverty. This study has aimed at analysing the relationship of female leadership within the circumstances of Hindu tradition, cooperative movement, and analyzed the effect of intervention factors of financial mobilization. This article has been prepared after the analytical review of Hindu ancient literatures and present policies, social customs and traditions. Information was analyzed and impact of the variables on female leadership was assessed. The result has demonstrated that the Hindu tradition has an average positive influence on financial mobilization, while investment opportunities and intervening variables have a strong positive influence on empowering women leadership in cooperatives. The Smriti texts including Manu Smriti texts were the factors that hindered the Nepalese women to take part the leadership role in their family and the community. Keywords : women’s leadership, role effectiveness, social inclusion, SDG, financial mobilization, transformational leadership * Sita Dhungana is Vice Chair of Gajuri Rural Municipality. She is a Ph.D. -
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. -
1 Do Not Reproduce This Article in Part Or Full Without Written Permission of Author How the British Divided Punjab Into Hindu
How the British divided Punjab into Hindu and Sikh By Sanjeev Nayyar December 2016 This is chapter 2 from the E book on Khalistan Movement published by www.swarajyamag.com During a 2012 visit to Naina Devi Temple in Himachal Pradesh, about an hour's drive from Anandpur Sahib, I wondered why so many Sikhs come to the temple for darshan. The answer lies in the events of 1699. In the Chandi Charitra, the tenth Guru says that in the past god had deputed Goddess Durga to destroy evil doers. That duty was now assigned to him hence he wanted her blessings. So he invited Pandit Kesho from Kashi to conduct the ceremony at the hill of Naina Devi. The ceremony started on Durga Ashtami day, in the autumn of October 1698, and lasted for six months. At the end of this period, the sacred spring Navratras began on 21 March 1699. Then, “When all the ghee and incense had been burnt and the goddess had yet not appeared, the Guru came forward with a naked sword and, flashing it before the assembly declared: ‘This is the goddess of power!” This took place on 28 March 1699, the Durga Ashtami day. The congregation was then asked to move to Anandpur, where on New Year Day of 1st Baisakh, 1699, the Guru would create a new nation.” 3 On 30 March 1699, at Anandpur, Govind Singhji gave a stirring speech to the assembly about the need to protect their spiritual and temporal rights. He then asked if anyone would offer his head in the services of God, Truth and Religion. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
Women in Hindu Dharma- a Tribute
Women in Hindu Dharma- a Tribute Respected Ladies and Gentlemen1, Namaste! Women and the Divine Word:- Let me start my talk with a recitation from the Vedas2, the ‘Divinely Exhaled’ texts of Hindu Dharma – Profound thought was the pillow of her couch, Vision was the unguent for her eyes. Her wealth was the earth and Heaven, When Surya (the sun-like resplendent bride) went to meet her husband.3 Her mind was the bridal chariot, And sky was the canopy of that chariot. Orbs of light were the two steers that pulled the chariot, When Surya proceeded to her husband’s home!4 The close connection of women with divine revelation in Hinduism may be judged from the fact that of the 407 Sages associated with the revelation of Rigveda, twenty-one5 are women. Many of these mantras are quite significant for instance the hymn on the glorification of the Divine Speech.6 The very invocatory mantra7 of the Atharvaveda8 addresses divinity as a ‘Devi’ – the Goddess, who while present in waters, fulfills all our desires and hopes. In the Atharvaveda, the entire 14th book dealing with marriage, domestic issues etc., is attributed to a woman. Portions9 of other 19 books are also attributed to women sages10. 1 It is a Hindu tradition to address women before men in a group, out of reverence for the former. For instance, Hindu wedding invitations are normally addressed ‘To Mrs. and Mr. Smith’ and so on and not as ‘To Mr. And Mrs. Smith’ or as ‘ To Mr. and Mrs. John Smith’ or even as ‘To Mrs. -
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. -
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.