This introduction to the Madhva school of Vedanta is accessible to a wide audience with interest in Hinduism, Indian thought and in the comparative philosophy of religion.Deepak Sarma explores the philosophical foundations of Madhva Vedanta and then presents translations of actual debates between the Madhva and Advaita schools of Vedanta, thus positioning readers at the centre of the 700 year-old controversy between these two schools of Vedanta. Original texts of Madhvacarya are included in an appendix, in translation and in (...) Sanskrit. (shrink)

The paper is an attempt to revisit Rawls’ idea of a self, which elicits the concept of justice in the liberal tradition. Justice, as understood in the social and political context, is the basic feature of a well-ordered and rationally developed society and it is considered to be a virtue of the social institution. The liberal theory believes in the basic principle that right is prior to the good, and what is most fundamental to our personhood are not the ends (...) we choose but our capacity to choose them. Hence, in Rawls’ account of the self, absoluteness of the metaphysical priority has an edge over the absoluteness of the moral priority. The idea of an unencumbered self, in the social and historical sense, is at the core of the Kantian-Rawlsian theory of justice, which is under attack by the communitarians. Communitarians like Sandel, however, questions Rawls’ claim for the priority of right over good and maintains that liberals fail to recognize the self is ‘embedded,’ in and partly constituted by communal commitments and values which are objects of choice. In this paper, I examine communitarian critiques of Rawls’ liberal self. Further, I also refer to Rawls’ turn to the ‘political,’ which works as a ‘module’ that fits into and can be supported by a variety of reasonable comprehensive doctrines. (shrink)

In recent years, there has been growing interest in bridging bodies of knowledge from introspective and contemplative traditions with modern neuroscience. By making the primary object of study an individual’s subjective experience, scientists are then confronted with the challenging problem of how to record a given mental state at a given point in time. For simple experiences, such as in facial recognition tasks, an external recording device such as a button box or computer keyboard is adequate. However, these devices pose (...) fundamental problems when attempting to record more subtle states of mind, or to do so in situations where the presence of an external input device would disturb the subject, such as in the case of studying the evolution of internal states of highly advanced meditators. Here, I suggest that variants of the mnemonic techniques used in memory competitions can be used to make measurements in experiments where an external device would be impractical to use, or would unnecessarily disturb the subject. Demographic and performance data from memory competitions suggest that these techniques can be learned by ordinary subjects participating in multi-session experiments, and that, for highly trained individuals, events can be recorded at roughly 400 millisecond intervals for timescales on the order of tens of seconds, and at roughly one-second intervals for sustained periods of one hour or longer. Finally, I discuss the relationship of the current proposal to descriptive experience sampling (DES) and the visualization techniques of the Tibetan meditative tradition. (shrink)

Study on Śrīmadbhagavadgītātparya, exposition of Bhagavadgītā, Hindu philosophical text, by D.V. Gundappa.

Emergence of the requirement of justice -- Justice's major platforms -- Justice within human rights -- Judges' balancing exercise -- The calculus of social harmonization -- Equilibrating the forces of attraction and repulsion -- Principles of justice and the reasons for their mixing -- Metrics and dialectics for a reflective equilibrium -- Social institutions as equilibrium setting tools.

Deepak Sarma completes the first outline in more than fifty years of India's key philosophical traditions, inventively sourcing seminal texts and clarifying language, positions, and issues. Organized by tradition, the volume covers six schools of orthodox Hindu philosophy: Mimamsa (the study of the earlier Vedas, later incorporated into Vedanta), Vedanta (the study of the later Vedas, including the _Bhagavad Gita_ and the _Upanishads_), Sankhya (a form of self-nature dualism), Yoga (a practical outgrowth of Sankhya), and Nyaya and Vaisesika (two (...) forms of realism). It also discusses Jain philosophy and the Mahayana Buddhist schools of Madhyamaka and Yogacara. Sarma maps theories of knowledge, perception, ontology, religion, and salvation, and he details central concepts, such as the _pramanas_ (means of knowledge), _pratyaksa_ (perception), _drayvas_ (types of being), _moksa_ (liberation), and _nirvana_. Selections and accompanying materials inspire a reassessment of long-held presuppositions and modes of thought, and accessible translations prove the modern relevance of these enduring works. (shrink)

ABSTRACT In this essay, I shall discuss Gadamer’s interpretation of Celan’s dialogical poetry in his essay “Wer bin Ich und wer bist Du?” (“Who am I and Who are You?”). One may argue that this is Gadamer’s articulation of the problem of the self-other relationship. To understand the question of self and other, it is first of all necessary to return to the poetic word from which the question arises. Speaking is, for Gadamer, the most profoundly self-forgetful action, because when (...) one speaks, one is so deeply “within the word” that one is not turned toward the word but, rather, to what one wants to say with the word. For hermeneutics, interpreting means putting oneself on the task of the poetic text. The proximity between poetizing and interpreting emerges, also in its specificity concerning the proximity between poetizing and thinking. Such a proximity, in turn, divides itself into two extremes: the word that sublates itself, and the word that stands for itself. It is hence the uncertain fullness of language, where, unsurprisingly, both poetizing and interpreting come into themselves, which constitutes the link between the one and the other. Therefore, the interpreted word, intertwined with the poetic word does not replace what it indicates, but merely points beyond itself, to what is other than itself. Both pursue a meaning that points toward an open realm. (shrink)

Do you have to be one to know one? Madhvàcàrya, the founder of the thirteenth century school of Vedànta, answered this question with a resounding 'yes!' Madhvàcàrya's insistence that one must be a Màdhva to study Màdhva Vedànta led him to employ various strategies to exclude outsiders and unauthorized readers from accessing the root texts of his tradition and from obtaining oral commentary from living virtuosos. Deepak Sarma explores the degree to which outsiders can understand and interpret the doctrine (...) of the Màdhva school of Vedànta. The school is based on insider epistemology which is so restrictive that few can learn its intricate doctrines. This book reveals the complexity of studying traditions based on insider epistemologies and encourages its audience to ponder both the value and the hazards of granting any outsider the authority and opportunity to derive important insights into a tradition as an insider. The first analysis of the Màdhva tradition, this work contributes to the ongoing controversies regarding epistemic authority and voice in religious studies. (shrink)

On theory of Knowledge and semantics accroding to Mimamsa philosophy.

Granthayojanā, anonymous supercommentary, on Śābarabhāṣya, commentary on the Mīmāṃsāsūtra of Jaimini; based on a rare manuscript preserved in the Adyar Library.

Contributed research papers presented as National Seminar on Vedic Astro Sciences, organized by S.V. Vedic University on 7th and 8th June, 2008 in association with the Centre for Theoritical Studies and Research, Birbhum, West Bengal).

On economic ideas of Deendayal Upadhyaya, 1916-1968, politician and nationalist leader of India.

Exposition of Daśaprakaraṇa (ten minor collective tracts) on Dvaita Vedanta by Madhva, 13th cent. ; includes complete text in Sanskrit.

On semantics according to the Vākyārthamātr̥kā of Śālikanāthamiśra, fl. 780-825.

Study on perception in Indian philosophy.

Digest of published and unpublished texts on Indic philosophy.

Not much work has been done on Hindu bioethics other than by a select few scholars and medical doctors. Professor Cromwell Crawford, author of Dilemmas of Life and Death: Hindu Ethics in a North American Context and Hindu Ethics for the Twenty-first Century, for example, is well known in the field of Hindu bioethics. Others scholars include Dr. Uma Mysorekar, who is a gynecologist as well as the president of the board of trustees of the Ganesha Temple of Flushing New (...) York. She has published several short pieces on Hindu bioethics, and has even been interviewed by PBS for their “Religion and Ethics” program. Dr. H. L. Trivedi, director of the Institute of Kidney Diseases and Research Center at the Civil Hospital Campus in Ahmedabad, India, is also prominent. His pithy paragraph in Transplant Proceedings on Hinduism and organ transplantation is cited with enormous frequency on the Internet and elsewhere. These thinkers, however, are unequivocally wrong in their position that Hinduism supports organ transplantation, and, more importantly, that it offers any coherent or systematic bioethics whatsoever. (shrink)

Study on the contribution of Citsukha, 13th century Indian philosopher, to the non-dualistic (advaita) school of Hindu philosophy.

On Hindu ethics and code of conduct in Hindu smr̥tis.