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The purpose of non-theistic devotion in the classical Indian tradition of Sāṃkhya-Yoga

The purpose of non-theistic devotion in the classical Indian tradition of Sāṃkhya-Yoga

Author(s): Marzenna Jakubczak / Language(s): English Issue: 1/2014

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. The author then focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. Special attention is given to the practice called īśvarapraṇidhāna, recommended in the Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central object of this concentration, that is puruṣa-viśeṣa, is reconsidered in detail. The subject matter is discussed in the wider context of yogic self-discipline that enables a practitioner to overcome ignorance (avidyā) and the narrowness of egotic perspective (asmitā), recognized in the Hindu darśanas as the root-cause of all suffering or never-fulfilled-satisfaction (duḥkha). The non-theistic devotion and spiritual pragmatism assumed by the adherents of Sāṃkhya-Yoga redefines the concept of “God” (īśvara) as primarily an object of meditative practice and a special tool convenient for spiritual pedagogy.

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Dharma and Religion in Tagore’s Views

Dharma and Religion in Tagore’s Views

Author(s): Iwona Milewska / Language(s): English Issue: 1/2014

Rabindranath Tagore (1861–1941), one of the greatest contemporary Indian thinkers, discussed the problem of comparative study of religion and faith on the grounds of global pluralism and religious diversity. He presented his views in numerous poetical works but he also delivered many speeches, mostly addressed to Western audiences. In his writing, Tagore often uses the English term “religion” and the Sanskrit term dharma interchangeably. This article focuses on both key terms and on the question whether they may be seen as equivalent according to him. To answer this question one needs to consider their etymological meanings but also Tagore’s concepts of the so called “Man the Eternal” and “Divinity in Man”.

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Female and Male Attractiveness as depicted in the Vanaparvan of the Mahābhārata

Female and Male Attractiveness as depicted in the Vanaparvan of the Mahābhārata

Author(s): Iwona Milewska / Language(s): English Issue: 1/2015

This paper deals with the bodily attractiveness of heroines and heroes, as described in one of the two most important epics of India. The basis for this analysis is the love stories and episodes included in the main plot of the Vanaparvan, the third book of the Mahābhārata. The stories from this book have been taken into consideration due to their numerous occurrences, which are a sufficient ground for generalizations. many characteristic features of their protagonists are repeated in different sub ‑stories. Also, the images of female and male characters, princesses, queens and kings are presented and discussed in detail. the external beauty of such female heroines as Damayantī, Sāvitrī, Sukanyā, Suśobhanā and Sitā; as well as the attractiveness of two semi‑goddesses, called Apsarases, are described and analysed. the names of the Apsarases discussed in the context of female beauty are Urvaśī and menakā. Besides this, the image of an unnamed courtesan is discussed, as it is the most detailed description of a female character and probably follows the ideal of female beauty as shown in the Mahābhārata. As far as the male protagonists are concerned, the images of heroes such as nala, Bhīma, Aśvapati, Rāma and Daśaratha are taken into consideration. The examples of male attractiveness also include features of the five main heroes of the Mahābhārata: the Paṇḍava brothers.

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Śabda in the ancient Indian grammarians’ doctrines

Śabda in the ancient Indian grammarians’ doctrines

Author(s): Paweł Sajdek / Language(s): English Issue: 1/2016

Notwithstanding its pivotal role in the thought of Indian early grammarians, the exact meaning of the term śabda remains vague and hard to determine for an inexperienced student. The difficulty is not simply due to polysemy or ambiguity. The ancient user of the term śabda seems entirely unaware of any distinctions within the semantic range of the word, taking its meaning for granted. The objective of the present paper is to investigate various contexts of the word in order to elucidate its meaning as understood by Indian grammarians, with particular emphasis laid on the followers of the śabdādvaita school.

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Dharma sprzed abhidharmy

Dharma sprzed abhidharmy

Author(s): Krzysztof Kosior / Language(s): Polish Issue: 1/2017

The paper deals with the issue as to whether early Buddhism can be defined as a philosophy or as a religion. My analysis starts with the definition of the Buddha as the discoverer of the Dharma — the ancient and ennobling path (purāṇa‑, ariya‑magga) — which has made him the exalted teacher of gods and people. Then, after characterizing the possible meanings of Abhidharma in the context of their presence in canonical statements expressing Dharma, I draw conclusions about the connection or lack of connection between philosophy and soteriology in the teaching of the Buddha. Finally, after recalling the canonical statements of Buddha on his status, I conclude that the characterization of early Buddhism as a religion is also questionable.

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Czy Budda praktykował ascezę w okresie poprzedzającym jego przebudzenie? Krytyczna analiza sutty Māhasīhanāda ze zbioru Majjhimanikāya

Czy Budda praktykował ascezę w okresie poprzedzającym jego przebudzenie? Krytyczna analiza sutty Māhasīhanāda ze zbioru Majjhimanikāya

Author(s): Grzegorz Polak / Language(s): Polish Issue: 1/2017

It is widely believed, that the Buddha practiced the most radical forms of asceticism and self mortification prior to his awakening. A critical analysis of the suttas depicting that crucial period of his life shows, however, that the only text which portrays the bodhisatta as a foremost ascetic is the Māhasīhanāda Sutta (MN 12/I, 68). The aim of this paper is to examine the issue of the authenticity of this text and thus to answer the question as to whether there is enough ground to claim that the Buddha was an ascetic at all. Through a comparative analysis, I show that the structure and content of the Māhasīhanāda Sutta cannot be reconciled with other suttas from the Majjhima Nikāya, which describe the bodhisatta’s path to awakening. I point out certain late features of the Māhasīhanāda Sutta. Then, through a comparative analysis I try to show that some parts of the Buddhist text may have been borrowed from the Jain Āyāraṁga Sutta. Next, I attempt to reinterpret the term attakilamathānuyogo from the Dhammacakkappavattana Sutta in such a way which will not pertain to asceticism. In the final part of the paper, I try to explain how the view that the Buddha was a foremost ascetic prior to his awakening could have arisen.

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Potyczki Kryszny z Buddą. Kilka uwag o polemicznej wymowie Bhagawadgity wobec wczesnego buddyzmu

Potyczki Kryszny z Buddą. Kilka uwag o polemicznej wymowie Bhagawadgity wobec wczesnego buddyzmu

Author(s): Przemysław Szczurek / Language(s): Polish Issue: 1/2017

The paper discusses the issue of the confrontation of the Bhagavadgītā with some aspects of the early Buddhist doctrine as presented in the Pāli canon. The confrontation points to the Bhagavadgītā as being a poem of the (broadly understood) orthodox current of Indian religious thought, which also contains some polemical elements, these mostly addressed to the most powerful heterodox religious current in the first centuries B.C. (which is most probable the date of the Bhagavadgītā’s composition). Several parts of the famous Sanskrit poem are compared and confronted with the respective parts of the Pāli canon in order to demonstrate, firstly, the different approaches of both currents, mostly in ethics and metaphysics, and secondly, the Bhagavadgītā’s reaction to particular elements of early Buddhism. The first six chapters of the Sanskrit poem have been subjected to analysis in this respect.

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Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki

Widzenie pustki a doświadczenie mistyczne – przypadek madhjamaki

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

The problem of Buddhist religiosity is one of the most classic problems of Buddhist studies. A particular version of this issue is the search for mystical experience in Buddhism. This is due to the conviction that mystical experience is the essence of religious experience itself. The discovery of such an alleged experience fuels comparative speculations between Buddhism and the philosophical and religious traditions of the Mediterranean area. Madhyamaka is the Buddhist tradition which many researchers saw as the fulfillment of such mystical aspirations in Buddhism. In this paper I specify the standard parameters of mystical experience (non conceptuality, ineffability, paradoxicality, silence, oneness, fullness) and I conclude that they either cannot be applied to Madhyamaka or that the application is only illusory.

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Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie

Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie

Author(s): Kamil Nowak / Language(s): Polish Issue: 1/2017

In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka¬ vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a comparative analysis of the ideal type of Chan Buddhist meditation and meditation as shown in Aṭṭhaka¬ vagga. The whole of the analysis aims at demonstrating the topos common for the early Buddhist tradition and Chan Buddhism.

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Synkretyczne pouczenie jogiczne w Ćarakasanhicie (Śarirasthana 1.137–155)

Synkretyczne pouczenie jogiczne w Ćarakasanhicie (Śarirasthana 1.137–155)

Author(s): Nina Budziszewska / Language(s): Polish Issue: 2/2021

A syncretic yogic instruction in Carakasanhita (Śārīrasthāna 1.137-155): Śārīrasthāna (ŚS) 1.137-155, contained in Book 4 of the Ćarakasaṃhitā (1st century BCE — 2nd century CE), is a short treatise on yoga presented for āyurvedic purposes. In its yogic interpretation, the work comprises the Upaniṣads, the Mahābhārata, some Sāṃkhya’s and Vaiśeṣika’s notions as well as the meditative interpretation present in the Buddhist tradition. The ŚS gives a threefold path (ayana) leading to mokṣa (ŚS 150-151), the state of supreme brahman with which the conscious being, bhūtātman, becomes one (ŚS 155): yoga, smṛti, and sāṃkhya. The path to liberation is based on yoga, which is the reinforcement of the manas in the ātman (ŚS 138) and the stopping of suffering by breaking the connection between the erroneous identification of ātman with manas and the senses (ŚS 138-139). On the path of yoga, a powerful eight-fold magical power (eight siddhis) is created through which the yogi is able to overcome external adversities (ŚS 140-141). In the next step, the recognition of the one’s true identity — according to the sāṃkhya — is made through buddhi by the power of jñāna (ŚS 152-153). However, in order for this recognition to be realized, the state of purity of sattva (ŚS 141) must first appear, induced by the practice of the eight-step smṛti realized by eighteen perfections (ŚS 143-147).

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Dharmarāja and Dhammarāja (II)

Dharmarāja and Dhammarāja (II)

Author(s): Przemysław Szczurek / Language(s): English Issue: 2/2021

The paper offers a close examination of the Mahābhārata’s adhyāya 5,70, one of the more interesting and representative chapters to analyse Yudhiṣṭhira’s attitude on the dharma of the king and warfare. In this long chapter addressing Kṛṣṇa (before the latter’s diplomatic mission to Kauravas), the king deprived of his kingdom presents two different attitudes. On one hand, he states that even though peaceful conflict resolution would be the best to regain the kingdom, the war must be accepted if it is inevitable. On the other hand, he expresses his disapproval of war as evil in any form (MBh 5,70.44-66). Yudhiṣṭhira’s ambivalent utterance is analysed against the background of early Buddhist ethics (as represented in the Pāli Canon), totally condemning war, and other passages from the Mahābhārata, especially those glorifying the dharma of kṣatriyas.

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Renny Thomas, Science and Religion in India: Beyond Disenchantment

Renny Thomas, Science and Religion in India: Beyond Disenchantment

Author(s): Matea Vadlja / Language(s): English Issue: 1/2022

Review of: Renny Thomas, Science and Religion in India: Beyond Disenchantment, London: Routledge, 2022, 214 pp.

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Thomo Kasulio civilizacinio mąstymo bruo

Thomo Kasulio civilizacinio mąstymo bruo

Author(s): Žilvinas Vareikis / Language(s): Lithuanian Issue: 113/2022

The scholarly work of Lithuanian-born American philosopher Thomas Kasulis has been little studied in Lithuania. Kasulis has contributed to Japanese studies by translating numerous Japanese philosophical texts and writing works on Zen – Buddhism and Shinto. In his studies of Zen – Buddhism, he highlighted the importance of pre-reflective experience to explain reality. In his studies of Shinto, he revealed the profound meanings of essentialist and existential spirituality. In the comparative philosophy he emphasized two significant concepts of intercultural interaction: integrality and intimacy. With it the thinker tries to substantiate the dynamics of different cultures by explicating art, policy, mentality. Basing on the relevant national analogies the author of the article deepens his knowledge into the most important ideas of Kasulis, his comparative philosophy and his research contexts of Zen – Buddhism and Shinto.

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SHOOTING WITH BOW AND ARROW IN JAPANESE VERSUS WESTERN CULTURES

SHOOTING WITH BOW AND ARROW IN JAPANESE VERSUS WESTERN CULTURES

Author(s): Irina-Ana Drobot / Language(s): English Issue: 1/2022

This paper will use sociological cultural analysis to compare values and practices of shooting with the bow and arrow in Japanese vs Western culture, focusing on Eugen Herrigel’s Zen in the Art of Archery, first published in 1948. Herrigel shows the differences in mentalities between the two cultures with respect to shooting with a bow, which in Japanese culture is considered a philosophical act, rather than an act of strength. Japanese archery requires extensive training, as well as a certain state of mind, together with specific values related to the deep respect of the student for the master. As Herrigel is a Westerner, he can use the Japanese cultural approach to archery to guide his readers regarding their expectations for learning the practice. Herrigel’s book is of particular interest, due to current fascination with the specificities of the mindset and values inherent to any culture and civilization. The contemporary world urges us to be aware of the differences among cultures, and also to respect each and every way of thinking. Showing empathy towards cultural differences in thinking is customary, and even necessary, for anyone wishing to live in today’s society. Moreover, the contemplation of Zen archery, as presented by Herrigel, can be helpful even to those who have no intention of taking up the sport, particularly, though not intuitively, academics.The practice of archery and the symbol of the bow and arrow has been analysed from several viewpoints: religion, philosophy, cultural awareness and evolutionary anthropology.

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Through Asceticism to Creativity: The Influence of Nikolai Berdyaev’s Philosophy on St Maria Skobtsova’s Spirituality

Through Asceticism to Creativity: The Influence of Nikolai Berdyaev’s Philosophy on St Maria Skobtsova’s Spirituality

Author(s): Raul Ovidiu Bodea / Language(s): English Issue: 1/2023

This paper argues that for St Maria Skobtsova, creativity is connected with asceticism or rather a critique of a certain understanding of asceticism based on the anthropological claims of creativity developed by the Russian religious philosopher Nikolai Berdyaev. Berdyaev warns of the dangers of a narrow view of asceticism that can lead to a struggle against life itself and not against its fallen consequences. This view is also shared by St Maria in her project for a new monasticism. This narrow view of asceticism that both Berdyaev and St Maria denounce lacks an authentic eschatological earning for the otherworldly and tries to adapt to the limited horizon of the fallen world in a one-sided rejection of its sinfulness that envelops it as a spiritual totality. The overcoming of this narrow ascetical spiritual vision is achieved in creative activity that also ennobles asceticism, thus giving it its proper character in the Christian life. This understanding is grounded in an anthropology that recognizes the divine image of the human being that is called to a creative participation in God’s creative work, a spiritual vision that both Berdyaev and St Maria share in their own particular ways.

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Sacred Secularity as Spirituality and Holiness

Sacred Secularity as Spirituality and Holiness

Author(s): Varghese Manimala / Language(s): English Issue: 1/2023

The main thrust of this paper is to look at spirituality from a ‘secular’ perspective. We want to stress the fact that spirituality is a universal prerogative, and not the monopoly of an elite group. Holiness consists of a search for justice and it is centered around Mother Earth, rather than anything beyond. This new type of spirituality is, in the words of Dr. Raimon Panikkar, Cosmotheandrism. Today spirituality has to be very much concerned about the ecological problems, and only a true ‘Ecosophy’ can help to build up an authentic spirituality. Holiness cannot be thought of bereft of social involvement, and in the name of spirituality we cannot shirk our social responsibility. In the contemporary world spirituality and holiness inevitably will consist of a protest against nuclear arms race, sale of weapons and war; and also economic and intellectual colonialism. Spirituality and holiness will also call for gender justice. This new form spirituality can be built up only through ahiṁsa (non-violence).

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Pojęcie dobra i wartości według Osho

Pojęcie dobra i wartości według Osho

Author(s): Artur Hrehorowicz / Language(s): Polish Issue: 27/2021

The article about the issue of good and values according to Oshos concept. The author, referring to the works of that Hindu guru and philosopher, reconstructs the way their existence, inner nature and uniqueness can be apprehended. Defends the thesis that in Oshos way of thinking the analysis of the criteria pertaining to gaining an insight into the values in preceded by his thoughts about their ontic status. Good and value is related to real rather than phenomenal existence, and these notions are not subject to theoretical insight or descriptive language analysis, but they are the result of relational and subjective manner of presenting them. The author proves that there is an intentional strategy in Oshos philosophy since owing to it neither subjective nor empirical concrete situation of the subject is left out of consideration.

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Еднолинейност и/или вариативност. Източни и западни разбирания за предопределеността
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Еднолинейност и/или вариативност. Източни и западни разбирания за предопределеността

Author(s): Antoaneta Nikolova / Language(s): Bulgarian Issue: 3/2023

The article is based on the postmodern understanding about the collapse of grand narratives (Lyotard). One of the most significant grand narratives is the narrative about unidirectionality and irreversibility of development. Part of the roots of this narrative can be found in the ancient Greek idea of the inevitability of fate, Ananke, seen primarily as a necessity. In parallel to the ancient Greek thought, however, philosophical ideas in Ancient India and China were also developed. Therefore, the ideas of karma in Ancient India and the related idea of svadharma, as well as the Chinese ideas of min, the will of Heaven, and of dao, the path as a reservoir of possibilities, are presented in comparative terms. The aim by highlighting these various options is to reveal the possibilities for different readings of the contemporary situation.

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KŪKAI’NİN MANDALA KONSEPTİ İLE MARK ROTHKO ŞAPELİ’NİN ANALOJİSİ

KŪKAI’NİN MANDALA KONSEPTİ İLE MARK ROTHKO ŞAPELİ’NİN ANALOJİSİ

Author(s): Şevket Cem Onat / Language(s): Turkish Issue: 106/2023

The effects of mysticism in art have been researched throughout art history. In this context, the power of belief systems over art is revealed in an undeniable way. Either in 6th century or 20th century, the effects of religious teachings continue to have their reflections on art works. Kūkai and Mark Rothko will be studied within this perspective. Kūkai, known as Kōbō Daishi, lived in the last quarter of the 6th century and the first half of the 7th century. Kōbō means "widely spreading the teaching of Buddhism", daishi means "perfect teacher". Kūkai is the founder of the Shingon School and the monastery located on Mount Kōya, as well as the father of Ezoterik Buddhism. Kūkai's philosophy is based on merging dualist viewpoints such as rationality and metaphysics, abstract and concrete, simplicity and diversity. Kūkai's mandala approach can be grouped under four main headings: Mahā (Body), Samaya (Speech), Dharma (Mind), and Karma (Action). According to Kūkai, none of these four titles are independent from each other. When mandalas are defined as visual images used to concentrate on the center of the mind, the lack of even one of these four elements can be interpreted as the meditative effort provided by the mandala will be in vain. The purpose of use of mandalas is to achieve a spiritual maturity that can be communicated with the images created by the imagination by purifying from phenomena. This maturity is one of the most important experiences used to reach Buddha. In 1964, John and Dominique de Menil, collector and museum director commissioned Mark Rothko and architect Philip Johnson. Mark Rothko is one of the most important artists of the 20th century. Rothko and Johnson were built a chapel dedicated to spiritual ecumenicalism and human rights for St Thomas University in Houston, Texas, USA. However, the mentioned chapel was made independent on February 27, 1971, one year after Rothko's death, and became known as the Rothko Chapel. The octagonal architecture of Rothko Chapel creates a symmetrical plan reminiscent of a mandala. When standing in the center of the Chapel, which is a meditative space filled with Rothko's paintings, the audience can watch all the art works from an equal distance. The aim of this study is to evaluate both the visual and mystical structure of the Rothko Chapel with Kūkai's view of mandala and art approach within the context of art, philosophy, theology, architecture, etc. It is aimed to contribute to the enrichment of interdisciplinary approaches in the fields.

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Vedic Residue, Cosmic Inflation and a Unified Vision of Everything

Vedic Residue, Cosmic Inflation and a Unified Vision of Everything

Author(s): Marco Giammarchi,Lucca Guzzardi / Language(s): English Issue: 31/2023

We present a unified vision of human knowledge, the external world and ourselves in the frame of an overall unity of Everything. Two main sources of knowledge are considered to this goal: an admittedly reductionist version of Modern Science and a few key elements of Oriental Philosophy. Our view is based on an analogy between the fundamental unity of Vedic ontology and the Grand Unification scheme of Particle Physics traced along the evolution of the Universe. Our key statement is that these two sources of knowledge describe the same ontological story of separation, from an original One down to the multiplicity of the phenomenological world. We further substantiate this vision by drawing an analogy between the Residue of the Vedic sacrifice and the post-Big-Bang cosmological Matter-Antimatter Asymmetry. We also discuss a Big-Bang analogy between the postulated field of Inflationary Cosmology (the Inflaton) and the Vedic dissolution-decomposition of the cosmic progenitor Prajapati – whose body, according to Brahmanas texts, provides the material substrate of which the Universe is built.

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