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A NEW FRAGMENT OF AN UNKNOWN COMMENTARY TO THE YUANJUE JING

Author(s): Zhang Tieshan,Peter Zieme / Language(s): English / Issue: 4/2012

The fragment we are publishing here is preserved in the Chinese Academy of Cultural Heritage (the former China Institute of Cultural Relics). It is the 53rd leaf of an Uigur manuscript that contains the beginning of an unknown commentary to the Yuanjue jing. Other leaves of the same manuscript of the Hedin Collection in Stockholm were studied by K. Kudara in 1992.

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A racionalitás Indiában

A racionalitás Indiában

Author(s): Ferenc Ruzsa / Language(s): Hungarian / Issue: 3/2018

In his paper ‘Why is there philosophy in India?’ (1999), Bronkhorst suggested that rational philosophy appeared in India due to Greek influence as it can be found first in the innovations of the Sarvāsti-vāda Abhidharma rather than the Thera-vāda Abhidharma; Sarvāsti-vāda arose in Gandhāra, a Hellenistic kingdom. The present paper challenges this position in the following ways: (a) The theoretical framework is inadequate. Philosophy, rational inquiry, systematic philosophy and philosophical system are four distinct concepts, they cannot be used as synonyms. (b) Clear examples show that rational inquiry was present in Indian philosophy earlier. The Kathā-Vatthu of the Thera-vāda uses rational arguments, as did the Buddha himself. Sāṁkhya philosophy and several important passages of the earliest Upaniṣads, both earlier than the Buddha, defi nitely represent rational philosophy.

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A termékeny összecsapás

A termékeny összecsapás

Author(s): Ferenc Ruzsa / Language(s): Hungarian / Issue: 3-4/2015

In this paper an important possible source of philosophical thinking in India is suggested: the fruitful conflict of two cultures. There are many clear traces in the Rg-Veda of the alien religion that the invading Aryan tribes found in India. Combining these data with the archaeological findings from the area, that is, from the Indus Valley Civilisation, and also with some very general considerations, the following picture emerges: The warlike, nomadic pastoralist Vedic people followed a sacrificial polytheistic religion with very strong masculine bias, while the native peasants practised fertility-oriented agricultural magic where Mother Earth had a central role.Features of the two cultures mingled in many interesting ways. For the victorious Aryans the impressive idea of the great female was distasteful for a long time and they tried to transform the concept of the world-woman repeatedly. The Purus a hymn of the Rg-Veda seems to be one such attempt, paving the way to the full-blown pantheism of the Bhagavad-Gītā. However, when, instead of being masculinised, the female principle is divested of its anthropomorphic traits, the neutral world-essence emerges, that is, the Brahman of the Upanis ads. This is quite clearly philosophical.

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Akaṉānūṟu. Podia for Myths and Legends

Akaṉānūṟu. Podia for Myths and Legends

Author(s): Raju Kalidos / Language(s): English / Issue: 1/2020

The Akaṉānūṟu, listed under the Caṅkam classical anthology, Eṭṭuttōkai, is a logical preamble to the Puṟaṉānūṟu. Akam (domestic environ) and Puṟam (beyond the home, exterior aṟam, righteous war) are keywords in Tamil literary tradition. In a work dealing with domestic behavior, evidences relating to myths and legends may be expected. Specialists in art history are naturally interested in myths. I have tried to show how akam is interlaced with pan-Indian mythologies adumbrated in the itihāsas and purāṇas, while retelling autochthonous cultures, and integrating the southern and the northern of the “Indian Asia”, cf. Tamiḻ-iṇppap pā […] vaṭa-moḻip-paṟṟāḷar “bliss offering Tamil poems, the lovers of the northern language (Sanskrit)” (PT 1.4). This is emotional integration. I guess mahākavi-Kāḷidāsa knew Tamil if Poykai Āḻvār was an expert in the Vedas (TI, 33 maṟai “Veda”, antiyāḷ “Gāyatrī”).

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Are we Hindus? Religion in contemporary Tamil Dalit discourse

Are we Hindus? Religion in contemporary Tamil Dalit discourse

Author(s): Pavel Hons / Language(s): English / Issue: 2/2018

Based primarily on original sources in Tamil as well as interviews, the article seeks to portray the attitude of Tamil Dalit intellectuals and political leaders towards the question of religion. It seeks to discover the role of religion in their discourse and how they utilise religious matters to mobilise their fellow caste members. It maps their efforts to distance themselves from Hinduism and to propagate the particularity of Dalit deities and Dalit religion as a part of their newly constructed identity. Their opinions on the possibility of conversion are also briefly noted. These attitudes are examined from the viewpoint of the differing emancipation strategies of the three major Tamil Dalit castes. The Paraiyar as well as the Arunthaiyar leaders try to reject the Hindu identity, though the common folk consider themselves to be Hindus. The Devendrars on the contrary associate themselves with the Hindu gods and Hindu temples, they claim direct connection with some of them. Even they, however, tend to emphasise particularity of their deities as a part of their identity building.

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AYAGRĪVAVIDYĀ: SPELL TO THE HORSE-NECKED ONE

Author(s): Beáta Kakas / Language(s): English / Issue: 4/2011

The Hayagrīvavidyā included in a Gilgit manuscript belongs to the earliest works invoking the god Hayagrīva. It is a spell which could be applied to achieve several aims. The god destroys the enemies, rescues from danger, his mantra protects against all sorts of evil, demons and black magic. His mare-face is believed to counteract the effects of enemy mantras.

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BHAGAVADGITA
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BHAGAVADGITA

Author(s): / Language(s): Romany / Publication Year: 2009

Translation to Romany language of the ancient Indian epic "Bhagavad Gita". / "We translated the ancient Indian epic Bhagavadgita for the first time in the world in the Roma language some ten years ago. The first variant of the text was published in the Andral magazine Nos 10, 19-20, 21, 22-23, 24, 25-26, 27-28 and 29-30 from 2000 till 2003. A decade after the first translation came to light, the translation comes out in a separate revised version. Many times I have pointed out that for me the Andral translations are no more than preliminary attempts; it was far more important for us to participate in a ‘game’ aiming at a goal that was next to impossible in the past and dare tackle the linguistic problems that occurred. The different texts are merely challenges for different solutions. No venture, no win." / "U puranuindueku eposi “Bhagavadgita” irizyam rromani chshibati agu drom desh bresh anglal. Agu variantus hramusaribnasti mukyam andu zhuralusti “Andral” andw ila 10, 19-20, 21, 22-23, 24, 25-26, 27-28 ti 29-30 mashkaral 2000 ti 2003 breshwndi. Desh bresha palal kanatu mukyam u agu kotor, u sastu irizipi akana inkila korrkorimnangu pandakerdu ti lachshwskerdu inkalzipnasti. Aver drom da vakerimas, ta Andraliskw irizipya mangi sini butserni, amingi astsyal mangseyla pis u “khelwybi” ti ovil bizaprimi buti manushwndar, ti shiyzis ti kerws chshipas, kontu her manush anglisarni vakwtsindar phennasli, ta si … bishiyzimnu, hwzlws ti astarws tut ti alakhis u tertipya sar ti irizis u tekstuya, sar ti irizis u inkistu angla tw ekhindi swy nanwy chshibakw problemuya. U ekha-avera hramusaribya sade mangina ti benin andw tuti u indriya ti rodis ekha-avera tertipya ti kerws butsi twrri en lachshws. Bi ti kerws kiya butsi, si nanwyshiyzimis ti alakhis sotu ti ovil."

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Bhāviveka vs. Candrānanda

Author(s): He HuanHuan / Language(s): English / Issue: 1/2017

This essay offers an analysis of “the two-finger” illustration which Bhāviveka discusses in the Vaiśeṣikatattvaviniścaya chapter of the Tarkajvālā, the auto-commentary on his Madhyamakahṛdaya[ kārikā], wherein he introduces and criticises the theories of the Vaiśeṣika school. Going through the early Vaiśeṣika literature, I have noticed that these two-finger (dvyaṅgula, two fingers in a unit form, or finger-pair) illustrations only occur in Candrānanda’s Vṛtti, and in a very clear and straightforward manner. As I will point out, it is a mystery and indeed somewhat perplexing that the references to this illustration in the Tarkajvālā are not at all immediately intelligible. This circumstance will be addressed in this essay, where also an interpretation and a solution will be offered. In addition, the relative chronology of Bhāviveka and Candrānanda as well as their contemporaries in around 6th-century India will also be discussed.

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Book reviews

Book reviews

Author(s): Marzenna Jakubczak / Language(s): Polish / Issue: 1/2019

The review of: - Hathapradipika, Przeł., wstęp i oprac. Maria Marcinkowska-Rosół i Sven Sellmer; Poznań: Wydawnictwo Uniwersytetu im. Adama Mickiewicza w Poznaniu, 2018, 213 s. [zawiera bibliografię, 5 apendyksów, indeks], ISBN 978–83–232–3407–4 [twarda okładka]. - Maria Marcinkowska-Rosół i Sven Sellmer, Studia nad Hathapradipiką Swatmaramy; Poznań: Wydawnictwo Uniwersytetu im. Adama Mickiewicza w Poznaniu, 2019, 238 s. [zawiera bibliografię, indeks], ISBN 978–83–232–3452–4 [twarda okładka].

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Buddhism: between philosophy and religion

Buddhism: between philosophy and religion

Author(s): Krzysztof Jakubczak / Language(s): English / Issue: 1/2017

The question of the character of Buddhism — whether it belongs to the re alms of philosophy or religion — emerged in the early stages of Buddhist studies and is still valid to this day. It is often emphasised that the answer to this question depends on the definitions of the underlying key terms. Thus, some assert that Buddhism is a religion, some — a philosophy. Another opinion is that these terms are connected by a conjunction, rather than alternative denial, and therefore both can be applied to the description of Buddhism as they encompass its varied aspects. On a social and cultural level, Buddhism possesses all the characteristics of a religion, and on an individual level it comes across as a practical philosophy of life which belongs to the same philosophical model as ancient Stoicism, Epicureanism, or Neoplatonism.

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Buddhist philosophy for the treatment of problem gambling

Author(s): Edo Shonin,William Van Gordon,Mark D. Griffiths / Language(s): English / Issue: 2/2013

In the last five years, scientific interest into the potential applications of Buddhist-derived interventions (BDIs) for the treatment of problem gambling has been growing. This paper reviews current directions, proposes conceptual applications, and discusses integration issues relating to the utilisation of BDIs as problem gambling treatments. Method: A literature search and evaluation of the empirical literature for BDIs as problem gambling treatments was undertaken. Results: To date, research has been limited to cross-sectional studies and clinical case studies and findings indicate that Buddhist-derived mindfulness practices have the potential to play an important role in ameliorating problem gambling symptomatology. As an adjunct to mindfulness, other Buddhist-derived practices are also of interest including: (i) insight meditation techniques (e.g., meditation on ‘emptiness’) to overcome avoidance and dissociation strategies, (ii) ‘antidotes’ (e.g., patience, impermanence, etc.) to attenuate impulsivity and salience-related issues, (iii) loving-kindness and compassion meditation to foster positive thinking and reduce conflict, and (iv) ‘middle-way’ principles and ‘bliss-substitution’ to reduce relapse and temper withdrawal symptoms. In addition to an absence of controlled treatment studies, the successful operationalisation of BDIs as effective treatments for problem gambling may be impeded by issues such as a deficiency of suitably experienced BDI clinicians, and the poor provision by service providers of both BDIs and dedicated gambling interventions. Conclusions: Preliminary findings for BDIs as problem gambling treatments are promising, however, further research is required.

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BUDDHIST PHILOSOPHY OF THE GLOBAL MIND FOR SUSTAINABLE PEACE
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BUDDHIST PHILOSOPHY OF THE GLOBAL MIND FOR SUSTAINABLE PEACE

Author(s): Juichiro Tanabe / Language(s): English / Issue: 2/2017

While violence and conflict are the main problems that must be tackled for a peace-ful world, they are caused and sustained through our own thoughts. Though external causes must not be ignored, the most fundamental problem is an epistemological one—our way of knowing and understanding the world. Since its beginning, Buddhism has deepened its analysis of the dynamics of the human mind, both as a root cause of suffer-ing and as a source of harmony. This paper explores how Buddhism's analysis of the human mind can be applied to conflict dynamics, conflict resolution, and building a sustainable peace.

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Buddhist Teen Bowing to Parents: Straddling the Border between Private and Public Religion

Buddhist Teen Bowing to Parents: Straddling the Border between Private and Public Religion

Author(s): Phra Nicholas Thanissaro / Language(s): English / Issue: 1 (69)/2016

Bowing to parents is a Buddhist home practice that links with the Spreed of religious-led attitudes across a notional border into the public sphere of young Buddhists’ lives. A quantitative study sought to map the attitudes corresponding with bowing to parents for teen self-identifying Buddhists in Britain. A variety of statements including those concerning personal wellbeing, discrimination, work, school, RE, friends, family, substance use, collectivism, tradition and religion were rated for levels of agreement by 417 self-identifying Buddhists, aged between 13 and 20, using postal and online surveys. The 56% who bowed to parents were found to have stronger public sphere attitudes such as work ethic, resilience to intoxicant use, valuing study and RE. In the private sphere, they were found to have a more positive attitude towards family and Buddhism. Additionally the study found the significance of bowing differed with age – being linked particularly with an increased subjective well-being in early teens and acceptance of hierarchy and parental influence in late teens. Also, the attitudes corresponding with bowing depended on religious style – bowing being linked with Asian values and feeling more religious for convert Buddhist teens, whereas for heritage Buddhist teens it was linked more with in-group mentality. Unlike non-Buddhist adolescents, bowing to parents in Buddhists was linked with wanting to look after parents in old age. The article argues that bowing to parents has the cultural function of bringing religiously-led good into society, acting as a perpetuating structure, binding the Buddhist community together, facilitating mutual respect from adults and a sense of social hierarchy and such deserves to be considered an aspect of Buddhist religiosity.

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Budistički agnosticizam

Budistički agnosticizam

Author(s): Nebojša Vasić / Language(s): Bosnian / Issue: 1/2017

Buddhistic agnosticism in its original teaching denies the relevance of the existence of universal truths which are insignificant to the fundamental – eschatological goal; release from suffering. The eightfold buddhistic path is not related to transcendence, while the Buddhist “noble silence” reveals itself in the sense of renouncing the need to find the ultimate refuge in the transcendence, ultimately in the meaning of existence or the salvation of suffering. Buddhistic apathetic agnosticism is not seen in the idea of otherworldliness as an essential basis for its learning and the acceptance of the fourfold noble truths. Postmodernism in its attempt to abolish the universalities forgets that it is possible only with universality to abolish universalities – which is an immanent paradoxical position.

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BUDISTINĖ JOGINĖS PERCEPCIJOS (YOGIPRATYAKṢ A) APOLOGIJA INDIJOJE

BUDISTINĖ JOGINĖS PERCEPCIJOS (YOGIPRATYAKṢ A) APOLOGIJA INDIJOJE

Author(s): Audrius Beinorius / Language(s): Lithuanian / Issue: 93/2018

The article is dedicated to the analysis of the conception of yogic perception (yogipratyakṣa) in Indian Buddhist philosophy. By relying on the primary Buddhist Sanskrit sources and contemporary critical studies, the historically relevant questions are raised: how yogic perception has been treated in Indian Buddhist tradition, and especially in the texts by the eminent representatives of its Yogācāra-Vijñānavada logico-epistemological school (Diṅnāga, Dharmakīrti, Ratnakīrti)? Why was it recognised as a valid source of knowledge, and what role was it granted to in the general Buddhist epistemological scheme (pramāṇavada)? Combined – textological semantic, hermeneutical and comparative – methodologies are applied in the course of analysis. The following conclusion has been made: while representing a coherent empiricist and phenomenalist approach, Buddhism has supplemented the classical Indian system of valid means of knowledge with two more means, namely, with that of yogic perception and authoritative testimony (āpta). However, by acknowledging the validity of yogic perception the Buddhists agreed, that it does not ensure per se the cognition of the truth and should be verified by the other valid means of knowledge. Most important from the Buddhist perspective is that such extraordinary perception should correspond to Buddha’s experience and its conceptual description.

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Ciemniejsza strona ciemności – ścieżka lewej ręki w zachodniej tradycji ezoterycznej. Wybrane zagadnienia

Ciemniejsza strona ciemności – ścieżka lewej ręki w zachodniej tradycji ezoterycznej. Wybrane zagadnienia

Author(s): Zbigniew Łagosz,Agata Świerzowska / Language(s): Polish / Issue: 1/2016

The article is a comprehensive attempt at demonstrating the entry of the concept of the Indian Tantric Left-Hand Path into the Western esoteric tradition. Based on selected examples such as Wicca, Satanism and Thelema, the authors show the ways in which this idea has been reinterpreted and absorbed by the Western esoteric milieu.

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Classical Sāṁkhya on the Relationship between the Vedic Revelation (śruti) and Its Own Doctrine

Classical Sāṁkhya on the Relationship between the Vedic Revelation (śruti) and Its Own Doctrine

Author(s): Ołena Łucyszyna / Language(s): English / Issue: 4/2017

The aim of this research is to clarify the view of classical Sāṁkhya on the relationship between the Vedas and its own teaching. Sāṁkhya is regarded by the Hindu tradition as a school of philosophy which recognizes the authority of the Vedas (āstika), but what is the real Sāṁkhya attitude towards the Vedas? My study is based on all the extant texts of classical Sāṁkhya. The textual analysis allowed me to distinguish four different tendencies (lines of thought) that constitute the classical Sāṁkhya view on the status of the Vedic revelation (śruti) in relation to its own doctrine: 1) the Vedas are an authoritative source of knowledge, but they do not play an important role in the grounding of the Sāṁkhya doctrine; 2) Sāṁkhya is authoritative because it is based on śruti; 3) Sāṁkhya is śruti, that is, it is identical to the quintessence (i.e., the highest teaching) of the Vedas set forth in the Upaniṣads; 4) Sāṁkhya is higher than the Vedas. Taking into account the results of my analysis, it is possible to say that the Sāṁkhya view on the status of the Vedas is no less ambiguous than the general Hindu attitude to them.

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CONCEPTUALIZAREA ABUZIVĂ A FLUXULUI CAUZAL AMORF
(PRATīTYASAMUTPĀDA, PARATANTRASVABHĀVA),
ÎN BUDHISMUL YOGĀCĀRA

CONCEPTUALIZAREA ABUZIVĂ A FLUXULUI CAUZAL AMORF (PRATīTYASAMUTPĀDA, PARATANTRASVABHĀVA), ÎN BUDHISMUL YOGĀCĀRA

Author(s): Ovidiu Cristian Nedu / Language(s): Romanian,Moldavian / Issue: 2/2019

The article deals with the relationshipbetween the two levels of phenomenal existence accepted by Yogācāra Buddhism: theconceptual and linguistic sphere, specific to human experience, and the all-encompassingconditional flow. Unlike other early tenets of Mahāyāna, Yogācāra has a „softer”approach to reality, considering the conditional flow as real, as a natural adjunct of theultimate reality (parini􀊘pannasvabhāva). Devoid of any objective reality is only thelevel of conceptual constructs, which refer to nothing at all, neither to the absolutereality nor to the conditional flow. They simply make up a world of their own, stirredby the Karmic energy; within this purely subjective constructed world, the entire humandrama takes place. All the painful features of human life have nothing to do withanything existing outside of the individual subject but are simply fanciful creations ofhuman mind. The objectively existing conditional flow is not only devoid of anyexistentialistic characteristic but lacks any determination whatsoever, being simply anamorphous stream of momentary apparitions, where nothing ever acquires any determinedidentity, as a particular „entity” (bhāva).The voidness (śūnyatā) of Yogācāra Buddhism is „softer” than in other schoolsof Mahāyāna, being rather a „relational” void. It is not equated with nothingness butonly with the absence of the claimed constructed characteristics from the realconditional flow.

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CONDIȚIA UMANĂ ALTERATĂ DREPT FORȚĂ PROPULSOARE (karma) A UNIVERSULUI. INTERDEPENDENȚA DINTRE COSMIC ȘI UMAN ÎN BUDHISMUL YOGĀCĀRA

CONDIȚIA UMANĂ ALTERATĂ DREPT FORȚĂ PROPULSOARE (karma) A UNIVERSULUI. INTERDEPENDENȚA DINTRE COSMIC ȘI UMAN ÎN BUDHISMUL YOGĀCĀRA

Author(s): Ovidiu Cristian Nedu / Language(s): Romanian,Moldavian / Issue: 1/2020

In Yogācara Buddhism, human being is not a simple occurrence within the Cosmos but rather an important wheel of the Cosmic mechanism. The Universe is driven by the Karmic force which is engendered by human afflicted (klia) experience. Human condition “fuels” the Universe with Karmic energy, thus maintaining its existence and dynamics. It is not as much as in the Judeo-Christian tradition, where the Universe exists for the sake of man, but neither as in the rough Materialistic outlooks, where the Universe could have existed devoid of humans, too. In Yogācara, the ultimate subject is the Cosmos and not the individual being; nevertheless, human beings are not mere accidental (āgantuka) apparitions within the Universe, but rather some of its major mechanisms, the ones which propel the Cosmos. Thus, the dependence is mutual: men appear in the Universe but, equally, they maintain into existence the Universe. The paper deals with the two major functioning mechanisms of the cosmic consciousness (ālayavijāna), the outflow (niyanda) and the karmic maturation (vipāka), proving that the outflow can’t provide more than a limited continuity of a particular manifestation. The perpetuity of the cosmic consciousness is possible only through the karmic maturation mechanisms which always involve human affliction and human subjects.

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Creativity, environment and value: spiritual aesthetics in Sri Aurobindo’s Savitri
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Creativity, environment and value: spiritual aesthetics in Sri Aurobindo’s Savitri

Author(s): Murali Sivaramakrishnan / Language(s): English / Issue: 2/2019

Starting from the common agreement established in Aurobindo studies that The Life Divine (1914–1919; book form: 1939–1940) was Sri Aurobindo’s (1872–1950) philosophical exploration of his ideals, while Savitri (manuscript form: 1916; separate cantos: 1946; book form: 1950–1951) was the poetic realization of that philosophical journey, I explore in the following paper, from an ecocritical and eco-aesthetic perspective, the relation between nature and human nature as implied in Savitri. I use in this sense Murphy’s (1998) tripartite understanding of the structure of space, as “geographic,” “historical” and “geo-psychic” location, and show that Indian thought in general is engaged more in a quest for connections, than for what separates. Indian thought is thus fundamentally based on the understanding that the core of being is sacred, man himself being imbued in it. I argue that Savitri is to be understood as having emerged, in a direct line of influence and descent, from Vedic and Upanishadic thought, with Nature used as a metaphor for the esoteric possibility of transformation from the lowest material (Aurobindo’s inconscient) to the highest spiritual (Aurobindo’s superconscient) level of existence. The poem as a whole is in fact an exploration of human and non-human nature. The transformative process of deification is thus to be resolved only through the aesthetic dimension, hence what I call Aurobindo’s spiritual aesthetics.

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