Results for 'nastika Darsanas'

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  1. Nāstika darśanas: la filosofía India y su autonomía de la religión. El materialismo Cārvāka.Alexander Valdenegro - 2012 - Fermentario 6.
    G. Hegel in his Introduction to the History of Philosophy limits the initiation of this study to the field of the kind of thinking that emerged in Greece in the S. V ac, starting to do it that in other traditions (in which states, the Taoism, the religion of the Vedas, the Buddhism), the thinking is not autonomus in relation to a religious, mystical, mythological or customs justifications. Therefore there is no thought free of external determinations in these traditions. This (...)
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  2. Darsana and Guru.Sanjit Chakraborty (ed.) - 2020 - London, UK: Bloomsbury Academic.
    Darshana, in the sense of true philosophical knowledge, Darshana is first quoted in the Vaiśesika Sūtra (first century CE) to mean the perfect vision of everything. Etymologically, Darshana evolves from the Sanskr̥ti term Drś, that is, vision. The contemporary use of the term Darshana finds its new dimension in the writings of Haribhardra (eighteenth century CE), who considers different philosophical schools in the cord of Darshana in his text Ṣad-darśana-samuccaya. Later, eminent Vedāntin Mādhava in fourteenth century CE popularized and expatiated (...)
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  3. Doświadczenie źródłowe z perspektywy klasycznej filozofii indyjskiej.Marzenna Jakubczak - 2016 - Archiwum Historii Filozofii I Myśli Społecznej 61:41-58.
    The author of this paper discusses the source experience defined in terms of the ancient Indian philosophy. She focuses on two out of six mainstream Hindu philosophical schools, Sāṃkhya and Yoga. While doing so the author refers to the oldest preserved texts of this classical tradition, namely Yogasūtra c. 3rd CE and Sāṃkhyakārikā 5th CE, together with their most authoritative commentaries. First, three major connotations of darśana, the Sanskrit equivalent of φιλοσοφια, are introduced and contextualised appropriately for the comparative study (...)
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  4. Ācārya Umāsvāmī’s Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi.Vijay K. Jain - 2018 - Dehradun, India: Vikalp Printers.
    Ācārya Umāsvāmī’s (circa 1st century CE) Tattvārthasūtra (spelled commonly as Tattvarthsutra or Tattvarthasutra), also known as Mokşaśāstra, is the most widely read Jaina Scripture. It expounds the Jaina Doctrine, the nature of the Reality, in form of aphorisms (sūtra), in Sanskrit. Brief and to-the-point, Tattvārthasūtra delineates beautifully the essentials of all objects-of-knowledge (jñeya). Sarvārthasiddhi by Ācārya Pūjyapāda (circa 5th century CE) is the first and foremost extant commentary on Tattvārthasūtra. Sarvārthasiddhi is an exposition of the reality – the true nature (...)
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  5. A COGNITIVE SCIENCE PERSPECTIVE OF YOGA SYSTEM OF THOUGHT.Varanasi Ramabrahmam - 2011 - In The proceedings of the national conference on "Opportunities and Challenges of Ayurveda (including Siddha) and Yoga in the Present Milieu" (AYURYOG 2011) between 21-23 January, 2011 at Dept. of Sanskrit Studies, University of Hyderabad, at Hyder.
    A cognitive science perspective of yoga system of thought will be developed in conjugation with the Samkhya Darsana. This development will be further advanced using Advaita Vedanta and will be translated into modern scientific terms to arrive at an idea about cognition process. The stalling of the cognitive process and stilling the mind will be critically discussed in the light of this perspective. This critical analysis and translation into cognitive science and modern scientific terms will be presented together with its (...)
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  6. Cārvāka Philosophy, the first philosophy of dissent.Savio Saldanha - 2023 - Researchgate.
    In this paper I have tried to present the philosophy of the Cārvāka school of thought. I have covered their basic beliefs, Epistemology, Metaphyics and the way of life. I have also presented the contribution of the Cārvāka thought to the Indian society. Finally I have drawn parallels between the Eastern and Western thought processes and how the Cārvāka philosophy is actually the first philosophy which propagated freedom of thought and dissent by questioning the then prevalent social and religious structures (...)
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  7. Constructing a hermeneutics of re-cognition: accessing Raja Rao’s corpus.Subhasis Chattopadhyay - manuscript
    Lisa Zunshine stayed at Hotel Laxmi Park at Bishnupur, I do not know whether that hotel exists now or not. I sparred with Rukmani Bhaya Nair at an international literary meet at Dehradun in 2017 and I have that video. In this hurriedly written essay for an FDP conducted by a Central University in India in collaboration with a College in New Delhi, I point out the need to distinguish between philosophy and darśana while accessing the corpus of Raja Rao. (...)
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  8. Limitations and Alternatives: Understanding Indian Philosophy.Balaganapathi Devarakonda - 2009 - Calicut University Research Journal, ISSN No. 09723348 (1):47-58.
    This paper attempts to articulate certain inadequacies that are involved in the traditional way of categorizing Indian philosophy and explores alternative approaches, some of which otherwise are not explicitly seen in the treatises of the history of Indian Philosophies. By categorization, I mean, classifying Indian philosophy into two streams, which are traditionally called as astica and nastica or orthodox and heterodox systems. Further, these different schools in the astica Darsanas and nastica Darsanas are usually numbered into six and (...)
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  9. The purpose of non-theistic devotion in the classical Indian tradition of Sāṃkhya–Yoga.Marzenna Jakubczak - 2014 - Argument: Biannual Philosophical Journal 4 (1):55-68.
    The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. Then the author focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. A special attention is put on the practice called īśvarapraṇidhāna, recommended in Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central (...)
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  10. The Collision of Language and Metaphysics in the Search for Self-Identity: on ahaṃkāra and asmitā in Sāṃkhya-Yoga.Marzenna Jakubczak - 2011 - Argument: Biannual Philosophical Journal 1 (1):37-48.
    The author of this paper discusses some major points vital for two classical Indian schools of philosophy: (1) a significant feature of linguistic analysis in the Yoga tradition; (2) the role of the religious practice (iśvara-pranidhana) in the search for true self-identity in Samkhya and Yoga darśanas with special reference to their gnoseological purposes; and (3) some possible readings of ‘ahamkara’ and ‘asmita’ displayed in the context of Samkhya-Yoga phenomenology and metaphysics. The collision of language and metaphysics refers to the (...)
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  11. Review of Swami Vireswarananda: A Biography and Pictures. [REVIEW]Subhasis Chattopadhyay - 2016 - Prabuddha Bharata or Awakened India 121 (4):427-429.
    This is contextualizing of a monk of the Ramakrishna Order who became one of the Sangha's most perfect and zealous Presidents. When the Western world is clamouring for the removal of celibacy, the Ramakrishna Order and its monks show the real possibilities of lives in the spirit. This is NOT a hagiography. Non-Hindu novice masters will benefit hugely from reading this review and the review book. The review also focuses on the philosophy of monasticism and separately, on seeing or darsana.
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  12. Concept of Guna in Indian Philosophical Systems: A Cognitive Science Perspective.Varanasi Ramabrahmam - manuscript
    Indian spiritual and philosophical systems are essentially cognitive scientific in nature. Having origin in the Upanishads all Indian philosophical systems supplemented and complemented one another to develop a comprehensive source book of cognitive science. The nature and form of consciousness, mind and its functions are extensively dealt with and discussed from Upanishads through Buddhism, Jainism, Viseshaka, Nyaya, Yoga, Samkhya, Poorva Meemamsa,and Uttara Meemaams, Sabdabrahma Siddhanta contributing to many concepts which have relevance to cognitive science and language acquisition and communication. In (...)
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  13. The problem of Evil is the Nursery : Interrogating Theodicy in Selected Nursery Rhymes.Chatterjee Subhasis Chattopadhyay - manuscript
    Much scholarly work has been done on nursery rhymes. How they are coded artifacts warning children about sexual predators etc. But till date no work has been done about Vedanta and nursery rhymes. This draft will be developed into a monograph and in the meanwhile if anyone wants to develop on these ideas, please follow anti-plagiarism rules and cite properly. I thought of putting this up since both philosophers and literature scholars may benefit from some of the insights here. This (...)
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  14. Review of Vedanta Sadhana and Shakti Puja. [REVIEW]Subhasis Chattopadhyay - 2016 - Vedanta Kesari 103 (June (6)):45-6.
    This review studies Tantra as essentially Vedantic and comments on Swami Swahananda's genius as a syncretist.
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  15. Ācārya Kundakunda’s Rayaṇasāra – The Quintessential Jewel आचार्य कुन्दकुन्द विरचित रयणसार.Vijay K. Jain - 2023 - Dehradun: Vijay Kumar Jain.
    Ācārya Kundakunda’s (circa 1st century BCE) Rayaṇasāra makes it clear that the right-faith (samyagdarśana) is the beginning as well as the culmination of the path to liberation – mokṣa-mārga. The householder (śrāvaka) must first acquire the right-faith – the Quintessential Jewel (Rayaṇasāra) – to be able to establish his Self on to the path to liberation. As he acquires the right-faith he begins to appreciate the reality of the world and the worldly-existence. He then exerts to acquire the true knowledge (...)
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  16. Ācārya Kundakunda’s Samayasāra – with Hindi and English Translation (Thoroughly Revised Second Edition) आचार्य कुन्दकुन्द विरचित समयसार.Vijay K. Jain (ed.) - 2022 - Dehradun, India: Vijay Kumar Jain.
    Ācārya Kundakunda’s (circa 1st century BCE) ‘Samayasāra’ is among the most profound and sacred expositions in the Jaina religious tradition; it is perhaps the finest spiritual texts that we are able to lay our hands on in the present era. The original text is in Prakrit language and contains a total of 415 verses (gāthā). ‘Samayasāra’ is the exposition of the Pure (śuddha) ‘Self’ or ‘Soul’. It is the exposition, from the transcendental point-of-view (niścaya naya), of the ‘Real Self’ or (...)
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