In the contemporary philosophy of mind and consciousness studies, views such as panpsychism or theories of universal consciousness, have enjoyed a recent renaissance of metaphysical speculations in Western philosophy. Its similarities with Eastern philosophical traditions went not unnoticed. However, the potential contribution that the evolutionary cosmology of the Indian poet, mystic and philosopher Sri Aurobindo can offer to these ontologies, remains largely unknown or unexplored. Here, consciousness, mind, life, matter and evolution are interpreted in an extended metaphysical framework, uniting (...) Western and Eastern traditions inside a modern philosophical system where materialism, panpsychism, cosmopsychism and philosophical idealism are not seen as irreconcilable exclusives, but different points of view that can be reconciled in a synthesis of knowledge, as envisioned from higher states of consciousness. This integral view of reality offers a conceptual platform that can complement and incorporate current theoretical approaches in modern philosophy, where their present internal inconsistencies do not emerge, and can be suggestive for scientists as well, especially in the fields of biology and physical sciences. (shrink)

The paper delves into the nature and origin of ideas, words, meanings, and language from the perspective of Indian mystics and philosophers Abhinavagupta and Sri Aurobindo. We begin with the Eastern viewpoint, commencing with the Vedic interpretation, in which the origin of all speech lies in the transcendent sound, known as the ‘Word’. Abhinavagupta delineates the genesis of words as a four-level process within consciousness, where mystic sounds gradually acquire concreteness in the form of human language. Sri Aurobindo (...) extends this insight by recognizing that all words stem from mind-impressions elicited by seed-sounds bearing psychological qualities. Moreover, according to Sri Aurobindo, the universe and its natural phenomena represent the expression of a creative transcendental Real-Idea, which serves as the foundation for all meanings, signs, words, and human language and Nature itself. Language, therefore, becomes an instrument for the expression of divine consciousness in manifestation. This comprehensive perspective transcends the confines of language philosophy, expanding into a universal spiritual outlook. Finally, it is shown how the integration of Western and Eastern philosophies reconciles many apparent inconsistencies within modern philosophy and science (especially in the philosophy of language, cognitive sciences, neuroscience, and AI.) This integral perspective surpasses a naturalistic viewpoint, providing a synthetic framework that unifies the diverse East-West philosophical positions. (shrink)

This article reexamines Sri Aurobindo’s multifaceted response to the problem of evil in The Life Divine. According to my reconstruction, his response has three key dimensions: first, a skeptical theist refutation of arguments from evil against God’s existence; second, a theodicy of “spiritual evolution,” according to which the experience of suffering is necessary for the soul’s spiritual growth; and third, a panentheistic conception of the Divine Saccidānanda as the sole reality which playfully manifests as everything and everyone in the (...) universe. While a number of scholars have already discussed Aurobindo’s theodicy, I highlight the significance of three aspects of his theodicy that have been largely neglected. First, I emphasize the crucial theodical role of the “psychic entity,” Aurobindo’s term for the evolving, reincarnating soul within each of us. Second, I elucidate the skeptical theist dimension of his theodicy, which previous scholars have overlooked. Third, I argue that Aurobindo’s approach to the problem of evil may have been shaped, in part, by the teachings of Śrī Rāmakṛṣṇa. Along the way, I also reconstruct the subtle chain of reasoning underlying Aurobindo’s various theodical arguments. In the concluding section, I suggest that there are conceptual resources within Aurobindo’s thought for responding to some of the most serious objections scholars have leveled against his theodicy. (shrink)

This article argues that the Indian philosopher-mystic Sri Aurobindo espoused a sophisticated form of cosmopsychism that has great contemporary relevance. After first discussing Aurobindo’s prescient reflections on the “central problem of consciousness” and his arguments against materialist reductionism, I explain how he developed a panentheistic philosophy of “realistic Adwaita” on the basis of his own spiritual experiences and his intensive study of the Vedāntic scriptures. He derived from this realistic Advaita philosophy a highly original doctrine of evolutionary cosmopsychism, (...) according to which the Divine Saccidānanda is “involved” in everything in the universe and gradually manifests itself at each stage of the evolutionary process from matter to life to mind, and ultimately, to Supermind—the final stage that is yet to come, upon the attainment of which we will attain knowledge of our true divine nature as Saccidānanda. I then reconstruct Aurobindo’s novel solution to the individuation problem, according to which the Divine Saccidānanda individuates into various distinct consciousnesses by playfully limiting itself through a process of “exclusive concentration.” Finally, I highlight the continued relevance of Aurobindo’s evolutionary cosmopsychism by bringing him into conversation with Itay Shani, a contemporary proponent of cosmopsychism. (shrink)

There are confusions regarding the nature of the theories of Swaraj and Boycott. Here in this book I tried to search for their underline sense in the new light of spirituality.

In this book we included 10 papers from academicians, teachers and research scholars on the philosophy of Sri Aurobindo that touches various aspects of his thoughts. The year-long celebrations to commemorate the 150th birth anniversary of Sri Aurobindo began from 15th August, 2021 in India and all over the world. This volume is also a part of this celebration. Before that we published a special volume of Milestone Education Review (The Journal of Ideas on Educational & Social Transformation) (...) (ISSN: 2278-2168), Year 12 (01-02), October 2021 on “Philosophy of Sri Aurobindo”. The Department of Philosophy and the Department of Political Science of P.G. Govt. College, Sector-46, Chandigarh organised an One-Day National Seminar on “Relevance of Philosophy of Nationalism of Sri Aurobindo in Contemporary India” on 14th October, 2022 sponsored by Indian Council of Philosophical Research (ICPR) New Delhi. This book is an outcome of that seminar. (shrink)

El yoga supramental nunca será un yoga mainstream, ni está diseñado para serlo. No puede subsumirse en una clase de hora y media, ni se presta a ser encerrado en una sala de yoga. Se trata de un compromiso existencial que requiere de toda una vida de dedicación. En estas páginas indago en la vida de su fundador, el yogui, poeta y filósofo Sri Aurobindo (1872-1950). Educado en Cambridge, activista político en pos de la independencia de India y nominado (...) al Premio Nobel de literatura y de la paz, Sri Aurobindo fue sobre todo un experimentador de las profundidades de la conciencia, cuyo yoga se inspira en la enseñanza de Sri Ramakrishna, tal y como algunos investigadores contemporáneos están reivindicando en nuestros días. En este texto enfatizo esa influencia de Sri Ramakrishna, bosquejo la sādhanā que propone el yoga supramental tal y como se refleja en la correspondencia que Sri Aurobindo mantuvo con sus discípulos, e indago en el papel que cumplen la emoción y el fuego anímico en un yoga que tiene como finalidad la espiritualización de la materia. (shrink)

The author seeks to make the fewest changes that would allow Christianity to withstand the challenges of the problem of evil . The project includes a critical review of the theodicies of John Hick and David Griffin, and also draws upon the thought of Sri Aurobindo. ;From Augustinian thought, the author retains the emphasis upon moral evil. He argues that any theodicy resolving moral evil also resolves natural evil, and that natural evil, as such, would not create major barriers (...) to religious faith. ;The author accepts John Hick's ideas of epistemic distance and soul-making, with supplementation. But he rejects Hick's use of the Greater Good Defense, instead positing that evil cannot be justified. The only question is whether it can be healed. ;David Griffin's strategy of adjusting divine traits to solve the POE is rejected. Instead, the author modifies Christian ideas of human identity and human destiny. Griffin's definition of evil is also rejected. Instead, the author defines evil as "a horrendous violation of an important human value." ;The author posits that Aurobindo correctly identified the Christian doctrine of "one lifetime only" as posing major problems for theodicy. The Indian view of multiple lifetimes helps to resolve dysteleological evil. Karma does not solve the POE all by itself, the author holds, but a revised notion of karma as "a law of appropriate experience" can make an essential contribution. The Indian view of human identity in terms of Self and ego personality is also adopted, again with some modification. ;The author uses an analogy of evil with a wound to argue that all evil can be healed, and must be healed in the process of psycho-spiritual growth. The conclusion is that evil may be ultimate to the ego personality, but is not ultimate to the soul, as such. From the perspective of the Soul or Self, suffering can be self-chosen for important and positive reasons. ;In short, a total picture of human identity and destiny gained by borrowing and revising Indian doctrines enables the author to suggest a new format for the interpretation of evil. (shrink)

The Bhagavad Gītā has inspired more interpretive controversy than any other religious scripture in India’s history. The Gītā, a philosophical and spiritual poem of approximately seven hundred verses, is part of the ancient Sanskrit epic, the Mahābhārata. In the Gītā, the Lord Kṛṣṇa, who appears in the form of a charioteer, imparts spiritual teachings to the warrior Arjuna and convinces him to fight in a just war that entails the slaughter of many of Arjuna’s own relatives and loved ones. Śaṅkara, (...) the great eighth-century champion of the Advaita school of philosophy, wrote the first extant commentary on the Gītā. In this commentary, Śaṅkara interpreted the Gītā strictly in accordance with Advaita.. (shrink)

In this present article I want to explore Sri Aurobindo's theory of Life Divine.

Here in this article I tried to compare between the educational theories of Sri Aurobindo and Rabindranath Tagore.

The study of Vedas has been an ongoing endeavor for centuries with various interpretations made to understand their essence. A commentary by Sri Aurobindo on Rigveda discussed in his book "The Secret of the Veda" is considered to provide a deeper understanding of the teachings of the Vedas in a contemporary context, as it removes difficulties posed by the ancient form of Sanskrit and interpretations done over different times and contexts. This recomprehension of the Vedas aims to change the (...) perception of the Vedas from being a collection of nonsensical hymns to a more insightful and profound collection of teachings, drawing upon the works of modern scholars of Sanskrit. In this text, we aim to encapsulate the interpretation of Sri Aurobindo in a chapter form so that it becomes accessible to the general audience. (shrink)

Human Aspiration is the first chapter of the magnum opus book "Life Divine". Here in in this chapter Sri Aurobindo one of the most modern prolific philosophers of Renaissance India has highlighted his focal points as to what Man's eternal aspiration has been, that is, God, Light , Freedom & Eternity. Despite technological and scientific advancements, Mans is still thirsty, it is because he aspires for a Divine Life. The article talks about the "Human aspiration" of eternity in details.

This paper seeks to bring cosmopsychism, a contemporary metaphysical position on the nature of mind and consciousness, into contact with the philosophical tradition of Hinduism. Behind this exercise lies the motivation to examine how ideas developed within this rich tradition could aid in the effort to think constructively and creatively about issues which occupy the contemporary literature on panpsychism, and in particular cosmopsychism. I argue that, within the Hindu philosophical corpus, contemporary cosmopsychism finds its most natural allies in two world-affirming (...) views: Kashmir Śaivism, and the integral Advaita of Sri Aurobindo. After discussing these views, and their affinities to cosmopsychism, I argue that one important potential contributions of such perspectives lies in the fact that they present us with a form of priority monism little developed within contemporary philosophy. I call this neglected perspective generative monism, and I offer a preliminary exposition of the view and of its explanatory potential. (shrink)

This is a technical treatise for the scientific-minded readers trying to expand their intellectual horizon beyond the straitjacket of materialism. It is dedicated to those scientists and philosophers who feel there is something more, but struggle with connecting the dots into a more coherent picture supported by a way of seeing that allows us to overcome the present paradigm and yet maintains a scientific and conceptual rigor, without falling into oversimplifications. Most of the topics discussed are unknown even to neuroscientists, (...) biologists, philosophers, and yet are based on the findings published in their own mainstream peer reviewed literature or on deep insights of the scientific, philosophical and spiritual giants of the past. -/- A scientific, philosophical, and spiritual overview of the relationship between science and spirituality, neuroscience and the mystery of consciousness, mind and the nature of reality, evolution and life. A plaidoyer for a science that goes beyond the curve of reason and embraces a new synthesis of knowledge. The overcoming of the limitations of the intellect into an extended vision of ourselves and Nature. A critique of physicalism, the still-dominant doctrine that believes that all reality can be reduced to matter and the laws of physics alone. A review and reassessment of the old and new philosophical and metaphysical ideas which attempts to bring closer Western and Eastern traditions where science, philosophy, consciousness, Spirit and Nature are united in a grand vision that transcends the limited conventional scientific and philosophical paradigm. A possible answer to the questions of purpose and meaning and the future evolution of humankind beyond a conception that posits a priori a purposeless and meaningless universe. A report of the new scientific discoveries of a basal intelligence in cells and plants, on the question if mind is computational, the issue of free will, the mind-body problem, and the so called ‘hard problem of consciousness’. An essay on ancient as modern philosophical conceptions, from the One of Plotinus, the God of Spinoza until the recent revival of panpsychism or the universal consciousness. A journey into quantum physics from the perspective of philosophical idealism and an invitation to adopt new ways of seeing that might help us to transform our present understanding, expanding it into an integral cosmology, with a special emphasis on the spiritual and evolutionary cosmology of the Indian seer Sri Aurobindo. -/- Not just a philosophical and metaphysical meditation but, rather, an appeal to work towards a change of consciousness, a widening of our perspective towards a new way of seeing beyond a purely mechanistic worldview to avoid a social, environmental and economic collapse. Humans are transitional beings that will have to make a choice: relapse into a pre-rational state or evolve towards a new trans-rational species supported by an ideal of human unity in diversity as the expression of a spiritual evolutionary process, the call of the Spirit on Nature. (shrink)

This handbook brings together a distinguished team of scholars from philosophy, theology, and religious studies to provide the first in-depth discussion of Vedanta and the many different systems of thought that make up this tradition of Indian philosophy. Emphasizing the historical development of Vedantic thought, it includes chapters on numerous classical Vedantic philosophies as well as the modern Vedantic views of Sri Ramakrishna, Sri Aurobindo, and Romain Rolland. The volume offers careful hermeneutic analyses of how Vedantic texts have been (...) interpreted, and it addresses key issues and debates in Vedanta, including religious diversity, the nature of God, and the possibility of embodied liberation. Venturing into cross-philosophical and cross-cultural territory, it also brings Vedanta into dialogue with Saiva Nondualism as well as contemporary Western analytic philosophy. Highlighting current scholarly controversies and charting new paths of inquiry, this is an indispensable research guide for anyone interested in the past, present, and future of Vedanta and Indian philosophy. (shrink)

Contemporary Indian Philosophy is related to contemporary Indian thinkers and contains the proceedings of First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS) Haryana. It is neither easy nor impossible to translate into action all noble goals set forth by the eminent thinkers and scholars, but we might try to discuss and propagate their ideas. In this session all papers submitted electronically and selected abstracts have been published on a website especially develop for this session. In this volume (...) we included some papers from this session and also from open sources and contributors include teachers, research scholars and students etc. This volume is divided into two parts. First part contains papers on Swami Vivekananda and second part contains papers of B. G. Tilak, Sri Aurobindo, Mahatma Gandhi, Jawaharlal Nehru, Saheed Bhagat Singh and Dr. B.R. Ambedkar etc. It is the general intention of the Centre to produce informative as well as positive literature to inspire and motivate the students and the general readers. (shrink)

Fericirea este un concept fuzzy. Ea poate fi definită în termeni de a trăi o viață bună sau de a înflori, mai degrabă decât de a experimenta o emoție. Fericirea în acest sens a fost folosită pentru a traduce eudaimonia greacă și este încă folosită în etica virtuții. A existat o tranziție în timp, de la accent pe fericirea virtuții la virtutea fericirii. În psihologie, fericirea este o stare mentală sau emoțională a bunăstării, care poate fi definită, printre altele, de (...) emoții pozitive sau plăcute, variind de la mulțumire până la bucuria intensă. În Vedele hinduse, ānanda semnifică fericirea veșnică, cea care însoțește sfârșitul ciclului de renaștere. Pentru grecii antici, ataraxia este o stare lucidă de echilibru robust, caracterizată de elibertatea continuă de teama primejdiei și îngrijorare. Filosofii consideră că fericirea poate fi înțeleasă ca fiind scopul moral al vieții sau ca aspect al hazardului, explicând fericirea fie ca o stare de spirit, fie ca o viață înfloritoare pentru persoana căreia i se aplică. „Conceptul de fericire este un concept atât de vag încât, în ciuda dorinței fiecărui om de a fi fericit, nimeni nu poate spune niciodată în termeni preciși și coerent ce vrea și dorește cu adevărat. Motivul este că elementele care fac parte din conceptul de fericire sunt în totalitate empirice, adică trebuie împrumutate din experiență, și că în același timp, pentru ideea fericirii, un întreg absolut, este necesar un maxim de bunăstare în starea actuală și cea viitoare. Ori, este imposibil ca o persoană finită să fie atât de perspicace și, în același timp, atât de puternică încât să se presupună că poate crea un concept cert despre ceea ce își dorește cu adevărat. Bogăție? ... Cunoaștere? ... Viață lungă? .. Sănătate? Prin urmare, nu există, în acest sens, un imperativ care să ne impună în sensul strict al cuvântului ce să facem pentru a fi fericiți, deoarece fericirea este un ideal nu al rațiunii, ci al imaginației." (Emmanuel Kant, Critica facultății de judecată) -/- CUPRINS: -/- Fericirea - Definiție - Legătura cu sănătatea fizică - Filozofie - Religie - - Religiile orientale - - - Budism - - - Hinduism - - - Confucianismul - - Religiile abrahamice - - - Iudaismul - - - Catolicismul roman - - - Islam - Psihologie - - Ierarhia nevoilor a lui Maslow - - Teoria autodeterminării - - Psihologie pozitivă - - Măsurarea fericirii - Viziunea economică și politică Ānanda - Diferite sensuri de fericire în filosofia hindusă - - Swami Vivekananda - - Sri Aurobindo - - Advaita vedanta - - Dvaita vedanta - - Vishishtadvaita vedanta - - Sri Ramana Maharshi - Modalități de realizare a ānandei Ataraxia - Epicureismul - Pironism - Stoicism Indici ai fericirii: Fericirea Națională Brută - Definirea FNB - Implementarea FNB în Bhutan - Răspândirea FNB în afara Bhutan - Critica Filosofia fericirii - Grecia antică - - Platon - - Aristotel - - Cinism - - Cirenaicism - - Pironism - - Epicureism - - Stoicism - Roma antică - - Școala lui Sextius - - Augustin de Hippo - - Boețiu - Evul Mediu - - Avicenna - - Al-Ghazali - - Maimonide - - Thomas de Aquino - Perioada modernă timpurie - - Michel de Montaigne - - Jeremy Bentham - - Arthur Schopenhauer - Perioada contemporană - - Władysław Tatarkiewicz - - Herbert Marcuse - - Viktor Frankl - - Robert Nozick - Scientismul - Studiul fericirii - - Sonja Lyubomirsky Teoria (etica) virtuții - Concepte cheie - Istoria virtuții - - „Turnura aretaică” contemporană Consecințialism - Filosofii - - Consecințialismul de stat - - Utilitarism - - Egoismul etic - - Altruismul etic - - Consecințialismul regulilor - - Consecințialismul pe două niveluri - - Consecințialismul motivațional - - Consecințialism negativ - - Etica teleologică - - Actele și omisiunile, și "doctrina actelor și omisiunilor" Referințe Despre autor - Nicolae Sfetcu - - De același autor - - Contact Editura - MultiMedia Publishing . (shrink)

Dewey’s approach to the study of human nature is consistent with the standpoint of scientific psychology. Man according to him is the product of the process of evolution. His nature has changeable and unchangeable elements. Dewey’s approach to the study of human nature is characterized by a scientific spirit. He rejects the dualistic view, faculty view, and the tabula rasa view on human nature. Deweyan presentation on human nature is in a way was one of his most cherished dreams. However, (...) when we think in line with the Eastern thinkers who were also influenced by evolutionary thinking, people like Sri Aurobindo, we do not see in Dewey man’s ascent to the divine. This is most likely due to the pragmatist ideology to which he holds on. It is worth recalling the comment of Jacques Maritain in this regard: contemplation and self-perfection, in which human life aspires to flower forth, escape the purview of the pragmatic mind. (shrink)

Human cognitive process as a combination of the triad Knower - Knowing - Known and the language learning process as a combination of the triad Subject -Verb - Object will be understood in the light of ancient Indian wisdom as revealed in the Upanishads and will be presented. -/- A physics awareness of Advaita (No Two) concept will be used to model human mental processes such as – Knowing / Learning, Perception / Thinking / Logic, Understanding / Experiencing / Awareness (...) of meaning of a sentence. This awareness will further be used to prepare a flow-chart / block-diagram involving gross energy -transformations in human cognitive process. -/- This awareness will be corresponded to the awareness of Sri Aurobindo and Sri Ramana Maharshi on human consciousness. Implications of this model to natural language comprehension field of artificial intelligence will be presented combining with the ideas of connectionism. -/- . (shrink)

Abstract: The present paper seeks to explore the emotional structures that make human beings afraid of death in solitude, the feelings that necessitate the imagining of a peopled death, a death accompanied by fellow humans, gods, or God. In order to do this I take up the works of two great thinkers of the East and the West, and place them on a comparativist spectrum. The discussion covers many areas, including the polytheistic imaginations of ancient Greece and eighth century India, (...) in the context of the complex interface of beauty and death in the thought of Shankaracharya, the great proponent of Advaita Vedanta in India, and Socrates, who, in the Platonic dialogues, presents a monism Shankara could have recognized well. I try to investigate the tension between decay and beauty which leads these philosophers towards a strict ascetic impulse. At the same time, I also argue that neither of them could exclude the beauty of this world altogether from their thought. Finally, I explore the ways in which we can imagine a beauty greater than death that does not let us logocentrically negate death but rather encompasses it. Rather than taking death as the closure of all possible beauty, as ultimate nothingness, can we envisage a beauty that drowns death in the sea of kalon envisioned by Diotima in the Symposium, or in the saundaryalahari, the flood of majestic beauty radiated by Shankaracharya’s Goddess? To explore these areas and to understand the interconnected issues of plurality, impermanence, beauty and truth, I draw on the twentieth century philosophers like Iris Murdoch and Sri Aurobindo as well as Socrates and Shankara. This paper finally embarks on an imaginative journey towards a peopled or crowded death, where gods or divinized humans accompany the dying person in the process of death as his/her “necessary others”(a la Adriana Cavarero). Author’s bio-note: Anway Mukhopadhyay is a doctoral research scholar at the Department of English, Banaras Hindu University, Varanasi, India. He is the author of Do You Love Me, Master?, The Place of Eros in the Master Slave Dialectic(Saarbrucken, Germany: Lambert Academic Publishing, 2010),and Bloom Again in Autumn, The Move towards an Empathetic Temporality in Yuri Medvedev’s “The Bride’s Room” (Munich: Grin Verlag, 2012) and has been published in reputed international journals in India, the USA and Australia. His areas of interest include Indian and Western philosophy, gender and literary and cultural theory. His current research centres round the polyvalent nuances of ‘planetary’ feminisms in our time. Email id: [email protected], [email protected] . (shrink)

Well elucidated and defined education policy is the most essential criteria for comprehensive progress of all human beings. From the time immemorial it is known that progress can be ushered only through education. A futuristic education policy both at the school and university level is extremely imperative. Countries at the global level have been adopting effective education policies to meet the changing needs of education and society at large. There is a need to shift educational approach from rote learning to (...) understanding, from exhaustive learning techniques to excitement of discovery and towards the joyful exploration. True education must encompass a synchronized working of body, mind and spirit. The ultimate aim of education must be to help the growing soul draw out the best and make it perfect for a noble use. The aim of education is not only to prepare an individual to succeed in life and society, but to reach the optimum. With this background, the paper is attempting at the theoretical level, to study the Integral philosophy, in the light of NEP 2020. It also tries to inquire into the modalities of Integral thinking, propose the application of the same in education and pedagogies to characterize its practice and goals in Integral Education. (shrink)

In order to maintain the existence of the business, it always creates and implements various marketingstrategies to maintain and maintain business operations in the midst of fierce business competition. Allbusinesses have competition so this makes the company must have a strategy to be able to excel incompetition. Companies must be able to know how to retain their customers so as not to turn to competitors.Especially in the field of coffee drinks business which is currently being rife in Surabaya. This research (...) usesa Quantitative Approach is a research approach that uses data in the form of figures from survey answersdistributed to research samples and analyzed using statistical analysis techniques. The partial regressionresults (t-test) showed the results of the brand image proved to have a significant effect on the decision topurchase coffee drinks at Janji Jiwa Royal Plaza Surabaya. Value is proven to have a significant effect oncoffee beverage purchase decisions at Janji Jiwa Royal Surabaya. Simultaneous regression analysis (F-test)proved to have a significant effect on brand image and value on coffee beverage purchase decisions at JanjiJiwa Royal Surabaya. (shrink)

Diversity in Indonesia raises the tolerance problem. The research goal to find guidance and counseling services right to develop character tolerance. The goals of this research is developing of models group gudance with folklore methode as alternative developing tolerance character. This research use Research and development as an approach. Research and development steps include preliminary study, development hypothetical group guidance model-based folklore, validation of expert judgment and expert practitioners, experimental test form group guidance model- based folklore on a limited basis (...) — descriptive qualitative and descriptive quantitative in research analysis. Group guidance services consisted of 8-9 students from Yogyakarta City, Bantul Regency, Sleman Regency, Kulonpogo Regency, and Gunungkidul Regency (Indonesia Country The result from this research that group guidance with folklore methode can incrase the tolerance character of students. The result of the limited trial appears that there was a change of condition before pre-test with an average of 109 and an increase of 117.9 after post-test in implementation of group guidance service with folklore method. The T-test results also reveal significant changes from before to after the significance of 0.000 (<0.05). (shrink)

The most trending behavioral approach of mass people nowadays hovers to acquire a specific area to live on for their mental satisfaction. It is the person registered home to live on the next days of life. This issue has firmly increased due to the rapid and mostly uncontrolled increase of population within most of the countries. Now that, it is the conscious craving for men to settle up for a property that has the highest credential service and maintenance ease possibility; (...) it leads them to the housing provider with the highest product quality offering. The easiest way is to redirect them to go for a trustworthy name in the REM providers. Now, narrowing down to a developing country such as Sri Lanka, its Real estate developers have rewarded investors with strong returns post 2009. It is the time when Sri Lanka saw the end of the civil conflict. When the real estate sector has always been a major factor in the development of the economy in every country. Regionally, Sri Lanka remains attractive as an emerging market, when considering the ROI on Real Estate. For an effective discussion, this paper states the linkage of consumer behavior to the highest quality housing provider offers to them. The paper discusses all the necessary factors to prove the enhanced purchase of supreme quality property company dealers like Prime LnadPvt. Ltd is a leading real estate company in Sri Lanka. However, the valuation of property is most vital for the real estate industry. It depends on the type of artifact, the real estate sector offers to its clients. For this industry, infrastructure quality is the most important factor. All the contributing factors, analyses reveal this lesson. This truth is supported by many theories and analyses to lead today’s provider, meeting the original demand factor of the mass people. (shrink)

This essay identifies salient points of affinity and divergence in the monistic metaphysics and skeptical methodologies of the German idealist Hegel and the Indian Advaitin Śrī Harṣa. Remarkably, both Śrī Harṣa’s Khaṇḍanakhaṇḍakhādya (c. 1170) and Hegel’s Phänomenologie des Geistes (1807) attempt to defend a monistic standpoint exclusively by means of a sustained critique of non-monistic philosophical positions. I will argue, however, that Śrī Harṣa and Hegel diverge sharply in their specific views on the powers and limits of philosophy and on (...) the precise nature of monistic reality. In stark contrast to Hegel, Śrī Harṣa rejects the very possibility of a philosophical justification of monism, since he claims that the non-dual reality of Brahman lies beyond reason. Moreover, while Hegel drives a wedge between thought and empirical praxis, Śrī Harṣa insists that how we think and reason depends on the nature of our mind, which is itself conditioned by how we live. (shrink)

This book examines the philosophy of the nineteenth-century Indian mystic Sri Ramakrishna and brings him into dialogue with Western philosophers of religion, primarily in the recent analytic tradition. Sri Ramakrishna’s expansive conception of God as the impersonal-personal Infinite Reality, Maharaj argues, opens up an entirely new paradigm for addressing central topics in the philosophy of religion, including divine infinitude, religious diversity, the nature and epistemology of mystical experience, and the problem of evil.

Symbolism, as a literary device, is widely employed in the scriptures of almost all religions. Understanding the use of symbolism in a scripture enables us to comprehend and appreciate the intended message of the scripture’s author in a better way. The poetic compositions of Sri Guru Granth Sahib (SGGS) are notable for their richness, and various images and symbols used to tell its authors’ mystical and spiritual experiences. These compositions aptly use natural symbolism to describe humanity’s diverse physical and spiritual (...) needs and suggest innovative ways to tackle these issues. As SGGS’s message is addressed to the ordinary person, the symbolism used to depict various facets and aspirations of human life has been taken from nature and Indian culture. This article reports on the usage of natural symbolism in SGGS. (shrink)

We are living in a world full of turmoil and tribulations. At the dawn of twenty first century, humanity is facing severe challenges to its very existence. The ever increasing environmental pollution the prevalence of large-scale corruption at various levels in society (esp. in underdeveloped countries) are threatening its ecological and social fabric. The monsters of drug menace and AIDS are trying to snuff out the very life breath of human beings. The rise of terrorism and political rivalries among nations (...) are threatening the world peace. In such a dismal state of affairs, the clouds of destruction are looming large over the humankind. But there is a ray of hope in the form of Sri Guru Granth Sahib, for salvation of humanity from its present ills. Sri Guru Granth Sahib (SGGS), a unique religious and philosophic treatise, is a sublime blueprint to establish a reign of peace and prosperity on earth. It contains many divine messages unmistakably addressed to all humankind, which remain uniquely significant for all times and have a crucial relevance to the present time as well. (shrink)

Sri Guru Tegh Bahadur, ninth Sikh Guru, fell as a martyr to the freedom of consciousness and belief [1]. The Guru's great sacrifice was to vindicate the people's right to profess and practice their faith. It meant the assertion of the principle of justice for which the ruling Mughal rulers of the day had very scant regard. For this reason, the life, career, and teachings of Guru Tegh Bahadur are of immense significance even in contemporary times, when the forces of (...) hate, fanaticism, and tyranny are still very dominant and assertive. Guru Tegh Bahadur, a multifaceted genius, Guru and martyr, was also a great poet. He authored 57 Salokas, and 59 other compositions (Shabads). These hymns, written in 15 Raagas (measures) are enshrined in Sri Guru Granth Sahib (SGGS) [2-4], the sacred scripture of the Sikhs. In his hymns, though he articulates [5] on the unreality of human passions and possessions, yet his hymns have been a source of spiritual succour and solace to millions of people in their hours of personal grief and affliction. Through his hymns, he brightens our awareness of the transience of the material phenomena. However, instead of creating a sense of despair and depression, he elevates the human mind and imbues it with hope. Thereby he makes it possible for us to rise above the irritants of the immediate problems of existence and keep our attention focused on the everlasting and eternal. Guru Tegh Bahadur [1-18] inherited his vision or worldview from his predecessor Gurus. He stood [1] for the same system of moral, social, and spiritual values as emphasized by the previous Gurus. Still, his compositions have an identity of their own. As a whole, his hymns present a central, unifying theme: a coherent and dynamic vision of humans, their predicament as a part of nature, the way out of this predicament, and the resultant awareness of the unique spiritual nature that is within them. In this way, the Guru helps humans redefine their relationship with the world and grow spiritually. Guru Tegh Bahadur's poetry seeks to redeem life from meaninglessness and fear, to enlarge and enliven humans' consciousness, and to open their inward eye to the glory of all-redeeming, ever-existent Truth. In this article, a few of his views on the various aspects of life are being reported. (shrink)

We are living in a world full of turmoil and tribulations. At the dawn of the twenty-first century, humanity is facing severe challenges to its very existence. The ever-increasing environmental pollution and the prevalence of large-scale corruption at all levels in society threaten its ecological and social fabric. The monsters of drug menace and Covid-19 pandemic are trying to snuff out the very life-breath of human beings. Moreover, the rise of terrorism and the political rivalries among nations are threatening world (...) peace. In such a dismal state of affairs, the clouds of destruction are looming large over humankind. But, there is a ray of hope in the form of Sri Guru Granth Sahib for the salvation of humanity from its present ills. Sri Guru Granth Sahib (SGGS) [1-4], a unique religious and philosophical treatise, is a sublime blueprint for establishing a reign of peace and prosperity on Earth. It contains many divine messages unmistakably addressed to all humanity, which remain uniquely significant for all times and have a crucial relevance to the contemporary times. (shrink)

Sikhism is a monotheistic religion founded during the 15th century in the Punjab region, by Guru Nanak Dev and continued to progress with ten successive Sikh gurus (the last teaching being the holy scripture Gurū Granth Sāhib Ji). It is the fifth-largest organized religion in the world, with over 30 million Sikhs and one of the most steadily growing. This system of religious philosophy and expression has been traditionally known as the Gurmat (literally 'of the gurus'). The Sikh Scriptures outline (...) the ways in which one can bring their own thinking in line with the Hukam. If one engages in the service of God's creation, this is the best way of working in harmony with the Divine Will. Further, by remembering Waheguru one becomes aware of "God desires" and "Divine essence" within the person is realised. By following these "Divine Values" that benefit His Creation, one ends the cycle of Karma and Transmigration. The objective of this paper is to study the basic life values taught by Sri Guru Gobind Singh ji. (shrink)

This article argues that contemporary philosophers have unduly ignored Sri Ramakrishna’s pioneering views on religious pluralism. The Bengali mystic Sri Ramakrishna (1836-1886) taught the harmony of all religions on the basis of his own spiritual experiences and his diverse religious practices, both Hindu and non-Hindu. Part I reconstructs the main tenets of Sri Ramakrishna’s model of religious pluralism. Part II explores how Sri Ramakrishna addresses the problem of conflicting religious truth-claims. Part III addresses some of the major criticisms leveled against (...) Sri Ramakrishna’s views on religious pluralism. (shrink)

Guru Tegh Bahadur Ji fell as a martyr to the freedom of consciousness and belief, under the orders of Aurangzeb, a ruler, who with his puritanical views had an attitude of narrow exclusiveness in the matters of religion. Sikhism, of which Guru Tegh Bahadur Ji was the Ninth Apostle, has all through upheld the spiritual approach in matters of faith, and its message has been free from the rancour of any kind against any set of beliefs. The great sacrifice made (...) by Guru Tegh Bahadur Ji to vindicate the right of the people to profess and practise the faith, meant, in fact, the assertion of the principle of justice for which the ruling Mughal rulers of the day had very scant regard. For this reason, the life, career, and teachings of Guru Tegh Bahadur Sahib are of immense significance even in contemporary times, when the forces of hate, fanaticism, and tyranny are still very dominant and assertive. -/- Guru Tegh Bahadur Ji was a multifaceted genius. He was not only a martyr and a prophet but was also a great poet. In addition to his 57 Salokas, 59 of his other compositions (Sabads), written in 15 Raagas (measures) are included in Sri Guru Granth Sahib. His hymns deal with the pathos of the human predicament. Though he articulates on the unreality of human passions and possessions, yet his hymns have been a source of spiritual succour and solace to millions of people in their hours of personal grief and affliction. He brightens our awareness of the ephemerality of the material phenomena, however instead of creating a sense of despair and depression, elevates the human mind and imbues it with the hope which permeates the cosmos. He fortifies our faith in human nature and makes it possible for us to rise above the irritants of the immediate problems of existence and keep our attention focussed on the everlasting and eternal. (shrink)

This essay reconstructs the sophisticated views on free will and determinism of the nineteenth-century Hindu mystic Sri Ramakrishna and brings them into dialogue with the views of three western philosophers—namely, the Scottish Enlightenment philosopher Lord Kames and the contemporary analytic philosophers Saul Smilansky and Derk Pereboom. Sri Ramakrishna affirms hard theological determinism, the incompatibilist view that God determines everything we do and think. At the same time, however, he claims that God, in His infinite wisdom, has endowed ordinary unenlightened people (...) with the illusion of free will for the sake of their moral and spiritual welfare. Kames, I suggest, defends a theological determinist position remarkably similar to Sri Ramakrishna’s. However, I argue that Sri Ramakrishna’s mystical orientation puts him in a better position than Kames to explain why a loving God would implant in us the illusion of free will in the first place. I then show how certain aspects of the views of Smilansky and Pereboom resonate with those of Sri Ramakrishna. (shrink)

At present, amid a technological revolution, humanity is facing significant challenges for its survival. Ecological crisis is one of the gravest among these. There is a severe concern that the Earth may no longer be a sustainable biosystem. Although human beings are seen as the most intelligent life form on Earth, yet they are responsible for almost all the ecological damage done to the planet. According to the Sikh scripture, Sri Guru Granth Sahib (SGGS) [1-2], humans create their surroundings as (...) a reflection of their inner state. The current instability of the Earth's natural system is only a reflection of the instability and pain within them. The increasing barrenness of the Earth also reflects a spiritual emptiness within humans [3]. SGGS declares that human beings' purpose is to achieve a blissful state and be in harmony with the Earth and all of God's creation. It seems, however, that humans have drifted away from this ideal. The Sikh scripture tells that an attitude of humility, surrender to the Divine Spirit, and maintaining a harmonious relationship with all existence is sine-qua-non for humanity to find a way out of this dilemma. (shrink)

Governance encompasses the processes by which organizations are directed, controlled and held to account. It includes the authority, accountability, leadership, direction, and control exercised in an organization. Greatness can be achieved when good governance principles and practices are applied throughout the whole organization. Ethical Governance requires that public officials adhere to high moral standards while serving others. Authentic Governance entails the systematic process of continuous, gradual, and routine personal/corporate improvement, steering, and learning that lead to sustainable high personal/corporate performance and (...) excellence. Thus authentic governance represents the ability to discern right from wrong and the commitment to do what is right, good, and proper. Benevolent governance is perceived to be for benefit of the population as a whole. Sikhism, a panentheistic religion, originated in the Punjab province of the Indian subcontinent, during the 15th century. It is one of the youngest and fifth major world religions, founded by Guru Nanak. The fundamental beliefs of Sikhism have been enshrined in the sacred scripture, Sri Guru Granth Sahib [1-3]. These beliefs include faith in one universal creator, unity of all humankind, engaging in selfless service, striving for social justice for all, honest livelihood and ethical conduct while living a householder's life. Sri Guru Grant Sahib provides very useful insights for governance through religious or secular organizations, that address human rights, education, or diplomacy to end all forms of disparity/discrimination among people [4-5]. In this article, an attempt is made to understand how the doctrines of Sikhism encourage us for better governance and by which means. Whether these doctrines align with the above-mentioned forms of governance or conflict with these. It is pointed out the most of the attributes of good, ethical, authentic and benevolent governance are genuinely supported by the Sikh doctrines. The adherence to democratic and republican organizations, for providing high-quality governance, is encouraged in Sikh principles and practices. (shrink)

Paath-Bhed Gatha Sri Guru Granth Sahib by Giani Jagtar Singh Jachak is an exceptional work that delves into the intricate and profound historical and textual aspects of the Sikh holy scripture, Sri Guru Granth Sahib. Authored by a distinguished figure with extensive credentials in the Sikh community, this book offers a comprehensive and insightful exploration of the textual variations in the Guru Granth Sahib Ji. Giani Jagtar Singh Jachak brings a wealth of experience and reverence to his work. As a (...) former Granthi at the Sri Darbar Sahib in Amritsar, he has a deep-rooted understanding of the spiritual practices and liturgical traditions associated with the Sikh faith. His role as an Honorary International Sikh Missionary for the Shiromani Gurdwara Parbandhak Committee (SGPC), an Ambassador for Peace with the Universal Peace Federation in New York, and the Director of the Guru Granth Institute of Melbourne further enhanced his credibility and the depth of insight presented in this book. (shrink)

This chapter explores the interrelation of religious pluralism and eschatology in the thought of John Hick and brings him into dialogue with the nineteenth-century Hindu mystic Sri Ramakrishna. According to Hick’s mature position, various world religions are equally capable of leading to salvation, since all the various religious conceptions of ultimate reality are different culturally conditioned ways of conceiving one and the same unknowable “Real an sich.” The contemporary Christian theologian S. Mark Heim convincingly argues that Hick’s theory of religious (...) pluralism is less pluralistic than it appears, since Hick conceives the final postmortem state of salvation in vague and monolithic terms, thereby failing to honor the variety of specific religious fulfillments taught by the world religions. Building on Heim’s critique of Hick, I make the case that Ramakrishna’s experientially grounded theory of religious pluralism has significant philosophical advantages over Hick’s theory, since Ramakrishna accepts the equal reality and value of both theistic and non-theistic forms of salvation. According to Ramakrishna’s expansive eschatology, some souls choose to “eat sugar” by remaining in eternal loving communion with the personal God, while other souls prefer to “become sugar” by merging their individuality in the impersonal Absolute. (shrink)

Various religious philosophies the world over, although differ in many details, yet they all emphasize the basic unity of the universe, through the recognition of panch tattva as the basis of creation. Most of these philosophies agree that a continuous exchange between these basic elements life and the creation, helps to balance the ever ongoing cycles of creation and destruction. The existence of panch tattva, with their extraordinary qualities, makes us aware of the unity and mutual interrelation of all things. (...) They help us to transcend the notion of an isolated individual self and to identify ourselves with the ultimate reality. In this article on panch tattva, a perspective from Sri Guru Granth Sahib is outlined. (shrink)

In this book the author has equated Swaraj with Mahatma Gandhi’s ‘self-rule’, Bal Gangadhar Tilak’s ‘birthright for freedom’, Aurobindo’s ‘Sanatana Dharma’, Raja Rammohun Roy’s ‘individual liberty’, Rabindranath Tagore’s ‘humanity’, and Swami Vivekananda’s ‘love of the motherland’.

The global pandemic of COVID 19 has changed consumer behaviour to reduce the risk. This is common for all interpersonal interactions of individuals especially in maintaining the recommended interpersonal distance based on the recommendations from the health experts. Sri Lanka as a developing country affected by COVID 19, observed changes in individuals' day today’ consumption decision making due to pandemic. Importantly the retailing sector is highly influenced by the conditions since the frequency of interpersonal interactions and degree of interaction is (...) higher in the retailing sector. Interestingly the retailing sector with its largest contributor, the SMEs need to identify the unique changes that happen to the consumer behaviour in responding to them. Accordingly, the objective of the study is to examine the impact of infectious disease risk on the perceived retail crowding in two perspectives of human density and the spatial density. The study has used a quantitative survey in collecting data with the online self-administrated questionnaire with a sample of 100 consumers. Data analysis has been done by using a PLS-SEM with the support of SmartPLS version 3. The key findings of the study emphasize the significant positive influence of infectious disease risk on human density as well as on the spatial density. Based on the findings the study attempts to provide the implications for the retailing industry to cope with situational changes in the environment. (shrink)

In this ambitious book composed of the author’s published articles, he develops practical and theoretical frameworks for social work in disability issues. He explores practical strategies for promoting social and economic participation of disabled people from the perspective of developmental social work, whilst examining the situation of their socioeconomic participation in rural Sri Lanka. Based on these theoretical and practical frameworks, together with policy analysis of community-based rehabilitation (CBR), the field research was undertaken collaboratively with local stakeholders in three districts. (...) The findings suggest that developmental social work practices, including an indigenous approach, social investment, and a multi-sectoral approach, could address the vicious cycle of inadequate education, poverty, and marginalisation. This book also explores the implications of these findings for policy and practice in other contexts. (shrink)

“ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ: ਬ੍ਰਹਿਮੰਡੀ ਸਰੋਕਾਰ” ਕਿਤਾਬ ਦੀ ਲੇਖਿਕਾ ਡਾ. ਕੁਲਦੀਪ ਕੌਰ, ਜਿਥੇ ਪਿਛਲੇ ਤਿੰਨ ਦਹਾਕਿਆਂ ਤੋਂ ਪੰਜਾਬੀ ਭਾਸ਼ਾ ਦੇ ਅਧਿਆਪਨ ਤੇ ਖੋਜ ਕਾਰਜਾਂ ਨੂੰ ਸਮਰਪਿਤ ਹੈ, ਉਥੇ ਸਿੱਖ ਧਰਮ ਦੀ ਨਿਸ਼ਠਾਵਾਨ ਚਿੰਤਕ ਵਜੋਂ ਵੀ ਉਨੀ ਹੀ ਮਕਬੂਲ ਹੈ। ਅੱਜ ਕਲ ਗੁਰੂ ਤੇਗ ਬਹਾਦਰ ਖਾਲਸਾ ਕਾਲਜ, ਦਿੱਲੀ ਯੂਨੀਵਰਸਿਟੀ ਵਿਖੇ ਐਸੋਸੀਏਟ ਪ੍ਰੋਫੈਸਰ ਹੈ। ਉਸ ਨੇ ਹੁਣ ਤਕ ਅੱਠ ਕਿਤਾਬਾਂ ਮਾਂ-ਬੋਲੀ ਪੰਜਾਬੀ ਦੀ ਝੋਲੀ ਪਾਈਆਂ ਹਨ। ਜਿਨ੍ਹਾਂ ਵਿਚ ਉਸ ਨੇ ਸਾਹਿਤ ਦੀਆਂ ਵਿਭਿੰਨ ਵਿਧਾਵਾਂ-ਕਵਿਤਾਵਾਂ, ਨਿਬੰਧ ਵਾਰਤਕ, ਸੰਪਾਦਨ ਅਤੇ ਸਮੀਖਿਆ ‘ਤੇ ਹੱਥ-ਅਜ਼ਮਾਈ ਕੀਤੀ ਹੈ। ਸਿੱਖ (...) ਦਰਸ਼ਨ ਸਬੰਧੀ ਗੁਰਬਾਣੀ ਵਿਚ “ਸ਼ਬਦ ਰਹੱਸ” ਅਤੇ Ḕਬ੍ਰਹਿਮੰਡੀ ਪਰਿਪੇਖ” ਦੀ ਪੜਚੋਲ ਉਸ ਦੀ ਵਿਸ਼ੇਸ਼ ਦਿਲਚਸਪੀ ਦਾ ਖੇਤਰ ਰਹੇ ਹਨ। -/- ਡਾ. ਕੁਲਦੀਪ ਕੌਰ ਨੇ “ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ: ਬ੍ਰਹਿਮੰਡੀ ਸਰੋਕਾਰ” ਕਿਤਾਬ ਵਿਚ “ਆਰੰਭਕਾ” ਅਤੇ “ਮੇਰਾ ਪੱਖ” ਨਿਬੰਧਾਂ ਤੋਂ ਇਲਾਵਾ ਪੰਜ ਕਾਂਡ ਸ਼ਾਮਿਲ ਕੀਤੇ ਹਨ। ਇਸ ਦੇ ਬਾਅਦ ਨਿਸ਼ਕਰਸ਼ ਅਤੇ ਸੰਦਰਭਿਕਾ ਦਾ ਵਰਣਨ ਹੈ। ਕਿਤਾਬ “ਸੰਪੂਰਨ ਗੁਰੂ: ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ” ਨੂੰ ਸਮਰਪਿਤ ਹੈ। ਸ਼ੁਰੂ ਵਿਚ “ਬ੍ਰਹਿਮੰਡੀ ਗੀਤ” ਦੇ ਸਿਰਲੇਖ ਹੇਠ ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ ਦੀ ਰਚੀ ਆਰਤੀ ਹੈ, ਜੋ ਲੇਖਿਕਾ ਦੀ ਸਿੱਖ ਧਰਮ ਪ੍ਰਤੀ ਸ਼ਰਧਾ ਤੇ ਲਗਾਉ ਦੇ ਨਾਲ ਨਾਲ ਕਿਤਾਬ ਦੇ ਮੂਲ ਵਿਸ਼ੇ ਦਾ ਪ੍ਰਤੀਕ ਹੈ। -/- ਪੁਸਤਕ ਦੇ ਅਰੰਭਕ ਲੇਖ ਵਿਚ ਡਾ. ਕੁਲਦੀਪ ਕੌਰ ਦਾ ਕਥਨ ਹੈ ਕਿ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਇਕ ਅਜਿਹਾ ਧਾਰਮਿਕ ਗ੍ਰੰਥ ਹੈ, ਜੋ ਬ੍ਰਹਮ-ਆਧਾਰਿਤ ਵਿਸ਼ਵ-ਦ੍ਰਿਸ਼ਟੀ ਨੂੰ ਪੂਰੇ ਬ੍ਰਹਿਮੰਡ ਦੇ ਸੰਦਰਭ ਵਿਚ ਪੇਸ਼ ਕਰਦਾ ਹੈ। 12ਵੀਂ ਤੋਂ 16ਵੀਂ ਸਦੀ ਦੌਰਾਨ ਰਚੀ ਗਈ ਇਸ ਬਾਣੀ ਵਿਚ ਮੌਜੂਦ ਸਰੋਕਾਰ ਸਮਕਾਲੀ ਪ੍ਰਸੰਗ ਨਾਲ ਮੇਲ ਖਾਂਦੇ ਹਨ। ਉਨ੍ਹਾਂ ਅਨੁਸਾਰ ਵਰਤਮਾਨ ਸਮੇਂ ਧਰਮ ਤੇ ਵਿਗਿਆਨ ਦੇ ਖੇਤਰ ਵਿਚ ਸੁਮੇਲ ਦੋਹਾਂ ਹੀ ਖੇਤਰਾਂ ਵਿਚ ਨਵੀਆਂ ਉਪਲਬਧੀਆਂ ਦੀ ਜਨਮਦਾਤਾ ਬਣ ਰਹੀ ਹੈ। ਸਮੇਂ ਨਾਲ ਵਿਗਿਆਨ ਤੇ ਰਹੱਸਵਾਦ ਮਨੁੱਖੀ ਸੂਝ-ਬੂਝ ਦੇ ਪ੍ਰਗਟਾ ਦੇ ਨਾਲ ਨਾਲ ਇਕ ਦੂਜੇ ਦੇ ਪੂਰਕ ਵਜੋਂ ਵੀ ਪ੍ਰਗਟ ਹੋ ਰਹੇ ਹਨ। ਬੇਸ਼ਕ ਵਿਗਿਆਨ ਜਾਂ ਰਹੱਸਵਾਦ ਇਕ ਦੂਜੇ ਉਤੇ ਨਿਰਭਰ ਨਹੀਂ ਕਰਦੇ, ਪਰ ਮਨੁੱਖ ਨੂੰ ਦੋਹਾਂ ਦੀ ਲੋੜ ਹੈ। ਕਿਉਂਕਿ ਭੌਤਿਕ ਜਗਤ ਨੂੰ ਜਾਣਨ ਲਈ ਵਿਗਿਆਨ ਦੀ ਲੋੜ ਪੈਂਦੀ ਹੈ ਅਤੇ ਅੰਤਰ-ਜਗਤ ਨੂੰ ਸਮਝਣ ਲਈ ਰਹੱਸ-ਅਨੁਭੂਤੀ ਦੀ। ਭੌਤਿਕਵਾਦੀ ਪਦਾਰਥ ਦੀ ਅਤੇ ਰਹੱਸਵਾਦੀ ਮਨੁੱਖੀ ਚੇਤਨਾ ਦੇ ਪੱਧਰਾਂ ਦੀ ਖੋਜ ਕਰਦੇ ਹਨ। ਦੋਵੇਂ ਹੀ ਖੇਤਰ ਸਾਧਾਰਣ ਇੰਦਰੀ-ਬੋਧ ਦੀ ਹੱਦ ਤੋਂ ਪਾਰ ਮੌਜੂਦਗੀ ਵਾਲੀ ਗੁਣਤਾ ਦੇ ਧਾਰਨੀ ਹਨ।. (shrink)

Religion and Science represent two great systems of human thought. Both of these seek objective perceptions in their attempts to comprehend existence and reality. The fundamental distinction lies in the direction in which they look in pursuit of their aims. In both cases, a subtle interplay between theory and observation is involved. Both approaches are intellectual as well as empirical. Professor Hardev Singh Virk’s book titled ‘Scientific Vision in Sri Guru Granth Sahib and Interfaith Dialogue’ offers an exciting bridge between (...) religious studies and natural sciences. He has made a splendid in-depth study of Sikhism and its relationship with science. The book contains 12 Chapters. In the Prologue, the author traces a brief history of the kindling of his interest in Cosmology. Then he articulates the purpose of the book to show glimpses of Scientific Vision in Sri Guru Granth Sahib (SGGS) by interpreting its text in the light of scientific theories. Prof. Virk stresses that Interfaith dialogue is the need of the hour for the promotion of world peace. He points out that the twenty-first century will be a witness to two types of dialogues for the promotion of world peace and harmony: (i) ScienceReligion dialogue, and (ii) inter-faith dialogue. The author has a strong faith and conviction that SGGS has the potential to play a leading role in both these dialogues. (shrink)