In this paper, I would like to discuss the meaning of life in Indian philosophy. All Indian philosophies are philosophies of life. Indian philosophy is not merely an intellectual activity but has practical application which enables men to lead an enlightened life. Any philosophy, either Indian or Western which makes no difference to human life, is not a philosophy. The human life always strives towards freedom, duty, wisdom, well-being, etc. These are the noble values in Indian philosophy that play a (...) very vital role in shaping the meaning of life. All schools of Indian philosophy give importance to individual freedom for self-realization. Every school of Indian philosophy prescribes its way of overcoming ignorance, and thereby overcoming pain, to achieve the goal of life. Thus, every human being has to look within, understand his nature, and figure out her or his way to self-realization. The way to reach this goal includes selfless love, service to others, self-control, and self-purification. Because of their practicality, each system of Indian philosophy is as new today as it was 3000 years ago. These are the ideas which we can find in Vivekananda, Gandhi, Aurobindo, and many others. All these philosophical schools/thinkers hold that philosophy and practical life are necessarily integrated. (shrink)

. Avataric evolutionism is the idea that ancient Hindu myths of Vishnu's ten incarnations foreshadowed Darwinian evolution. In a previous essay I examined the late nineteenth‐century origins of the theory in the works of Keshub Chunder Sen and Madame Blavatsky. Here I consider two major figures in the history of avataric evolutionism in the early twentieth century, N. B. Pavgee, a Marathi Brahmin deeply involved in the question of Aryan origins, and Aurobindo Ghose, political activist turned mystic. Pavgee, unlike Keshub, (...) used avataric evolutionism in expounding his nationalistic goals for an independent India. His rationale was bolstered by the idea that India was the fountainhead of all science and civilization. Aurobindo saw in avataric evolutionism a possible key to understanding the involution and evolution of the supreme spirit in the realm of matter as taught in traditional Vedanta. This material‐spiritual evolution represented for Aurobindo the necessary knowledge for the true liberation of India, transcending purely political independence. Such knowledge he also saw as the means for the spiritual liberation of the whole of humankind. The processes of involution and evolution he claimed were not in conflict with modern science, and Western evolutionary thinking seems to have inspired many of his own evolutionary reflections, even though in the end he rejected the Darwinian transmutation of species. I conclude with an overview and assessment of recent, post‐colonial Hindu assimilations of avataric evolutionism. (shrink)

This article validates James MacGregor Burns’ hypothesis that moral development is a critical qualification of transformational leaders. In India, morality is conceptualized as Karma-Yoga, a technique for performing actions such that the soul is not bound by the results of the actions. Karma-Yoga has three dimensions—duty-orientation, indifference to rewards, and equanimity—and constitutes a comprehensive model for moral development in the Indian context. We studied 205 leader–follower pairs to investigate the impact of a leader’s Karma-Yoga and a follower’s belief in Indian (...) philosophy on the follower’s perception of transformational leadership. We found that a leader’s duty-orientation was related to a leader’s charisma and inspirational motivation. The relationship was strengthened when a follower’s belief in Indian philosophy was high. The findings support a model of Indian transformational leadership built on the fundamental beliefs in Indian philosophy and duty-orientation. (shrink)

Abstract. In the last decades, several rapprochements have been made between quantum physics and the Advaita Vedānta (AV) school of Hinduism. Theoretical issues such as the role of the observer in measurement and physical interconnectedness have been associated with tenets of AV, generating various critical responses. In this study, I propose to address this encounter in the light of recent works on philosophical implications of quantum physics by the physicist and philosopher of science Bernard d’Espagnat.

A distinction which is often rehearsed in some strands of Christian writing on the ‘Eastern’ religions, especially Hinduism, is that while they are full of ‘mythological’ fancies, Biblical faith is based on the solid rock of ‘historical’ truth. I argue that the sharp contours of this antithesis are softened when we consider two issues regarding the relation between ‘myth’ and ‘history’. First, the decades–long attempts to separate the ‘historical’ facts about Jesus Christ from the interpretive elements in the Biblical narrative (...) highlight the presence of ‘mythical’ imagination in Christian thought. Second, a comparative study of the Christian understanding of Jesus Christ as the Incarnate God and the Hindu conception of avatāras reveals a highly significant set of differences and analogies, and shows how the supposed equivalences between ‘historical as real’ and ‘mythological as unreal’ need to be reformulated. (shrink)

This article questions the reading of Vivekananda. By drawing several fine lines of separations between a text and an utterance, we argue that Vivekananda spoke. Such separations have been drawn on three major aspects of locating a text as consciousness, as intention or as transmitted. Indeed, Vivekananda spoke as performance, and as knowledge has intimate relation with performance, this article draws major conclusions relating to science as from speaking. Much of science could be otherwise considered as myth and apprehending Vivekananda (...) as speaker would demythify knowledge and science. Vivekananda as we understood situated a dialogue in and about knowledge and about its epistemic. Such an analysis did not require an ‘other’ to be there. This suggests that India embraced knowledge as its weapon. Vivekananda rejected the putatively ‘spiritual’. Science and technology, insofar as this was mythic, did not appear to him attractive beyond what was called for by the necessity of pragmatism. Vivekananda talked about a state and about nationalism as a stepping stone only. He spoke on personal knowledge and freedom from ignorance and from poverty. (shrink)

Put briefly: perhaps the entire evolution of the spirit is a question of the body; it is the history of the development of a higher body that emerges into our sensibility. The organic is rising to yet higher levels. Our lust for knowledge of nature is a means through which the body desires to perfect itself. Or rather: hundreds of thousands of experiments are made to change the nourishment, the mode of living and of dwelling in the body; consciousness and (...) evaluations in the body, all kinds of pleasure and displeasure, are signs of these changes and experiments. In the long run, it is not a question of man at all: he is to be overcome (Nietzsche 1967: 358). (shrink)

Jīvanmukti or ‘living liberation’ has been identified as a distinguishing feature of Indian thought; or, upon drawing a narrower circle, of Hindu thought; and upon drawing an even narrower cocentric circle of Vedānta—of Advaita Vedānta. In some recent studies the cogency of its formulation within Advaita Vedānta has been questioned—but without reference to the testimony of its major modern exemplar, Rama a Mahar i. This paper examines the significance of the life and statements of Rama a Mahar i for the (...) current debate in the context of neo-Hinduism. (shrink)

Perception is a very complex cognitive process that yields a unique picture of the world, a picture that may be quite different from reality. A number of factors operate to shape and sometimes distort perception. These factors can reside in the perceiver, in the object or target being perceived, or in the context of the situation in which perception is made. Understanding the complex process of perception is very important in the study of Organizational Behaviour as human behaviour is based (...) on their perception of what reality is and not on reality itself. Recognition of the difference between perceptual world and the real world is not only vital to the understanding of Organizational Behaviour but also essential for any individual to achieve the ultimate goal (that is, Moksha). This article explores the understanding of perception process in the spiritual perspective. The objective of the article is to synchronize the psychological perspective with the scriptures’ perspective of the perceptual process. Incorrect perceptions known as illusions (caused by Maya) and reasons underlying the perception distortions can be better examined, understood and controlled by the underlying philosophies in the Vedic literature, Bhagwad Gita and various Indian scriptures. The concept of Samskara, Sthitaprajna and Anaasakti mentioned in scriptures provide an insight for improving perception. (shrink)

A comprehensive model of moral development must encompass moral sensitivity, moral reasoning, moral motivation, and moral character. Western models of moral development have often failed to show validity outside the culture of their origin. We propose Karma-Yoga, the technique of intelligent action discussed in the Bhagawad Gita as an Indian model for moral development. Karma-Yoga is conceptualized as made up of three dimensions viz. duty-orientation, indifference to rewards, and equanimity. Based on survey results from 459 respondents from two large Indian (...) organizations, we show that the dimensions of Karma-Yoga are related to moral sensitivity, moral motivation, and moral character. (shrink)

Social movements driven by a combination of religious nationalism and economic fundamentalism are globally grabbing the levers of political, economic, and intellectual control. The consequence is a policy climate premised on polarization in which inequality and destruction of the natural environment are condoned. This creates demands on key academic institutions like business schools, with stakeholders who are complicit in the sustenance of these social movements. Scholars in these schools have an opportunity to respond through curricula that facilitate reflection on the (...) ideological preferences of such groups under their influence. However, stakeholders influenced by religious nationalism tend to reject the premises of liberal secular vocabulary as elitist or alien and hence suspicious. This article considers a teaching strategy to instill values of equality and respect for nature among the stakeholders by grounding curriculums in the tenets of the same religion valorized by the social movements. The consequences of such a strategy is discussed through its application to the business curriculums taught in India, where a regressive social movement with totalitarian pretensions—Hindutva—combined with neoliberalism has secured unparalleled power. Elements of this strategy could inform educators in other democratic societies facing similar challenges. (shrink)

This article is based on field work with the Vivekananda Kendra in Kanyakumari, India. The Vivekananda Kendra is a Hindu spiritual organization founded in 1972, based on principles promoted by Swami Vivekananda. The organization’s members translate Vivekananda’s Vedanta and Yoga ideals into national reconstruction. The efforts of Eknath Ranade as the key transmitter of Vivekananda’s ideals, the way he effectively wove austerity, renunciation, and service to realize them, and the Kendra’s strategy of social service and its effects are discussed. In (...) particular, the Kendra’s social service is analyzed on the basis of its social consciousness, its views on social issues and gender, its Hindu nationalist stance, and its relationship with the establishment and the global political economy. This critical discourse highlights the Kendra’s emphasis on Vedantic socialism as opposed to traditional socialism. The lenses by which the Kendra views society are gendered and ethnonationalist. It deals with matters of justice, equity, and state relations from a benevolent patriarchal vantage point. (shrink)

In contemporary discourses on cosmo-political hospitality, contributions of Derrida, and especially of Levinas, have special significance on account of the vision, scale and relevance of their discussions on the theme, in the context of an increasingly globalizing international scene, and the consequent global encounter with diversity. The article strives to read the Indian hospitality tradition and ethos, articulated in several of India's culturally significant texts, and available in some way as a cultural practice even to this day (propped up by (...) a heritage of tolerance and acceptance of difference, which, however, has not necessarily translated into egalitarian social structures), through the lenses of cosmo-political hospitality, found in the writings of Levinas and Derrida, as openness to the other, irrespective of social labels imposed on her/him. Although homely, ritualistic and hierarchical, Indian hospitality was always universalistic in intent. The article argues that an attempt to recapture the core of the Indian ethos of hospitality, should take into account this universalistic intent, revisited as genuine openness to the other person, in the light of contemporary concerns raised by Levinas and Derrida, and fully awake to India's and the world's transformed context. (shrink)

A successful declaration of one’s identity in saying “ahaṃ Brahmāsmi” is a result of knowing one’s own self as indistinguishable from Brahman. The non-difference between oneself and the Brahman is one’s true identity, and it goes without saying, knowledge of one’s true identity constitutes the correct knowing of one’s own self. That the said non-difference is upheld by vedānta, and we need to put this ideal non-difference into practice is the crux of Vivekananda’s practical vedānta. Vivekananda gives certain reasons for (...) the practicability of vedānta. This paper’s part I is an exposition of Vivekananda’s practical vedānta, focussing on those reasons for practical vedānta and orienting each towards an analytical understanding. In part II, a linguistic analysis of Vivekananda’s approach to one’s identity has been carried out after introducing J. Hintikka’s interpretation of Descartes’ “I think, therefore, I am” and G. Misra’s interpretation of sat cit ānanda. The latter’s interpretation displays a positivist’s linguistic analysis of vedānta, whereas the former’s does a speech act theorist’s analysis of Descartes’ cogito principle. The present analysis indicates that practical vedānta can be read in the light of analytic philosophy and Vivekananda’s approach to one’s identity can be understood in terms of speech acts. (shrink)

Attempts to explore and explain the basic nature of human beings in terms of development can be traced back far beyond the origin of modern psychology. The ancient Indian scriptures are, in fact, full of psychological knowledge in all aspects with much deep-rooted and sound philosophical background. Many have made attempts to translate this ancient knowledge into a form acceptable to modern psychology. But still much of the ancient spiritual literature has to be studied and interpreted to uncover many hidden (...) psychological concepts that are much deeper in meaning as well as relevance than what Western psychology has gifted to the world in this modern time. The ancient Indian scriptures, philosophical literature, astrological–astronomical literature and medical literature, in essence, are the reservoir of the knowledge concerning human nature and holistic development. Literary exposition towards development can be found in Indian philosophical systems such as Vaises. ika, Nyaya, Sāmkhya, Yoga, Mīmāmsā, Vedānta and the medical systems given by Charaka and Suśruta. The present article is an attempt to review the Yoga Sūtras of Patañjali in the strict psychological sense so that it could be helpful in re-establishing guidelines not only for all-round healthy development but to strive beyond—for kaivalya. (shrink)

Jivanmukti or 'living liberation' has been identified as a distinguishing feature of Indian thought; or, upon drawing a narrower circle, of Hindu thought; and upon drawing an even narrower cocentric circle of Ved nta—of Advaita Ved nta. In some recent studies the cogency of its formulation within Advaita Ved nta has been questioned—but without reference to the testimony of its major modem exemplar, Ramana Maharsi (1879-1950). This paper examines the significance of the life and statements of Ramana Maharsi for the (...) current debate in the context of neo-Hinduism. (shrink)

Two of the most important modern Indian Buddhist pioneers are the polyglot explorer and Marxist revolutionary, Rāhul Sāṅk tyāyan (1893–1963), and the Pali scholar and Gandhian nationalist, Dharmānand Kosambī (1876–1947). Although best known as scholars of Buddhism, it is their lesser-known personal lives—namely, their political involvement in anti-colonial efforts, social reform projects, and travels abroad—that are of primary focus in this study. Through an examination of their activities and writings, this essay reveals the methods they employed and the networks of (...) support they utilized in order to propagate Buddhism. In particular, it focuses on two features common to both of their lives: first, their relations with transnational Buddhist organizations and Euro-American and other Asian intellectuals, and second, their collaborative efforts with Indian elites whom they shared similar social, educational and national concerns. These two factors, I argue, were essential to their reconfiguration of a modern Indian Buddhism that was relevant to contemporary Indian concerns. (shrink)

Spirituality facilitates a deeper contemplation of reality, and it provides a better understanding of the self and the daily struggles of life. Spirituality develops the divine potential of learners and prepares them for life by giving them the tools they need to keep on learning through their experiences. It enables them to develop more completely and comprehensively. In a way, it is training for life. This research paper explicates the meaning, importance, and understanding of spirituality as a part of Integral (...) Education. The researcher in this paper has tried to study the different practices at home to ensure the development of spirituality among learners. In this study, the researcher tried to explore the dimensions and components of spirituality and establish its relevance in the present day. The study also explored how spirituality can be integrated into the daily lives of learners to help them grow as better human beings and lead a value oriented life. (shrink)