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The concept of “persona” in Hinduism and Christianity. A theological approach

The concept of “persona” in Hinduism and Christianity. A theological approach

Author(s): Alexandru-Corneliu Arion / Language(s): English Issue: 04/2016

This paper aims at a comparing exposure between Christianity and classical Hinduism on the concept of person, analysed from theological point of view. In this plan, i.e.of the Divine and human understanding as a person, there is not only a distinction between these two great world religions, but also a level difference, qualitatively insurmountable,since Christianity rests on postulating and understanding of God as the Person par excellence, while in the current Asiatic religion, at the absolute level, divinity (Brahman)goes beyond the status of a person, that is endowed with only at a lower level (phenomenal). The postulation of a single ultimate Reality, in which souls return once they reached the state of liberation, can be understood but only through a monistic-pantheistic identification of the creaturely with the Absolute, Brahman. For despite the insistence on a personal relationship between man and divinity that we find at some classical thinkers, ultimately,what remains is the absolute and impersonal reality of Brahman. Man cannot be thought of in personal terms, rather than as a temporary manifestation, for once with the breakage of the causal chain: «avidya-karma-samsara», he gets dissolved in the impersonal Absolute of God. In Christianity, the problem of person and that of hypostasizing nature is expressed in such a way that excludes simultaneous emphasis on unity (One) or plurality (Multiple). Christian theology knows no abstract deity: God cannot be conceived outside the three Persons.

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Virvė Ar Gyvatė? Iliuzijų Samprata Indiškoje Epistemologijoje

Virvė Ar Gyvatė? Iliuzijų Samprata Indiškoje Epistemologijoje

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 91/2017

The present paper is dedicated to the analysis of the conception of illusions in the classical Indian philosophy. It will display the varying interpretations on both the perceptual and metaphysical levels. An attempt is made to answer the questions: what place the theory of illusions (viparyaya, bhrānti, vibhrānti, adhyāsa, bhrama) has occupied in the general scheme of Indian theory of knowledge (pramān. a-śāstra); how illusions differ from dreams (svapna), hallucinations (mānasa bhrānti), doubts (sam. śaya), fancy (kalpanā) and yogic perception (yogipratyaks.a); how to explain the causality of illusions; what types of illusions were differentiated in India; what theories regarding the nature of illusions were developed; and what kind of controversy has been elaborated among the different philosophical schools (darśana) in India? The research is based on the primary Sanskrit sources of Brahmanical (Nyāya, Vaiśes.ika, Vedānta, Mīmām. sā, Yoga) and Heterodox schools (Buddhism, Jainism). The paper also includes contemporary critical studies and applies the methodologies of epistemological analysis of perception and comparative typology. The conclusion is that there is no single all-encompassing theory of illusions and explication of its causality in Indian philosophy. The divergent theories could be compared to diverse contemporary Western psychological and epistemological perspectives: direct realism, phenomenalism and representationalism.

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Virvė Ar Gyvatė? Iliuzijų Samprata Indiškoje Epistemologijoje

Virvė Ar Gyvatė? Iliuzijų Samprata Indiškoje Epistemologijoje

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 90/2017

The present paper is dedicated to the analysis of the conception of illusions in the classical Indian philosophy. It will display the varying interpretations on both the perceptual and metaphysical levels. An attempt is made to answer the questions: what place the theory of illusions (viparyaya, bhrānti, vibhrānti, adhyāsa, bhrama) has occupied in the general scheme of Indian theory of knowledge (pramān. a-śāstra); how illusions differ from dreams (svapna), hallucinations (mānasa bhrānti), doubts (sam. śaya), fancy (kalpanā) and yogic perception (yogipratyaks.a); how to explain the causality of illusions; what types of illusions were differentiated in India; what theories regarding the nature of illusions were developed; and what kind of controversy has been elaborated among the different philosophical schools (darśana) in India? The research is based on the primary Sanskrit sources of Brahmanical (Nyāya, Vaiśes.ika, Vedānta, Mīmām. sā, Yoga) and Heterodox schools (Buddhism, Jainism). The paper also includes contemporary critical studies and applies the methodologies of epistemological analysis of perception and comparative typology. The conclusion is that there is no single all-encompassing theory of illusions and explication of its causality in Indian philosophy. The divergent theories could be compared to diverse contemporary Western psychological and epistemological perspectives: direct realism, phenomenalism and representationalism.

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Indų Poetikos Raida: Vamana Ir Radžasekhara

Indų Poetikos Raida: Vamana Ir Radžasekhara

Author(s): Antanas Andrijauskas / Language(s): Lithuanian Issue: 67/2011

The article considers the development of Indian alamkarashastra poetic tradition during the period of its maturity and decline. The main system making part of that tradition was teaching on alam kāra, which means embellishment. The most famous representatives of the period were Vamana and Rajasekhara. The article analyzes their poetic conceptions. At the beginning it unfolds the peculiarities of Vamana aesthetics, its relations with preceding ones; analyzes teaching on the two different types of poets, artistic style, cognition of the laws of metrics, and problems of a plot; discusses Vamana’s theories of creative potentiality and peculiarities of creative process. Later it discusses Rajasekhara’s aesthetic theory, analyzes his teaching on embellishments, artistic style; spotlights his craving for polemics, defiance to tradition, attention shifting from the analysis of formal aspects of poetry to the analysis of the problems of artistic creative work; plumbs the depths of creativity. It pays special attention to his teaching on concentration, inspiration, and discipline.

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Indų Poetikos Raida: Bhamaha Ir Dandinas

Indų Poetikos Raida: Bhamaha Ir Dandinas

Author(s): Antanas Andrijauskas / Language(s): Lithuanian Issue: 66/2011

The article considers the systematic teaching on alamkars (alam kāra – „embellishment“) which was developed in the early Indian poetics. In this teaching, the main problems of the Indian poetics were formed. The representatives of the school maintained that embellishments are the most important elements determining aesthetic value of every poetic art piece. First of all the article focuses on the teachings about poetic figures, universal caliber, imagination, and style of an author and on the components of his poetic piece, developed by Bhamaha, a founder of the school. Then it shifts to the conceptual analysis of the teaching on artistic imagination, poetic language, embellishments, style, the merits and demerits of poetic art piece by Dandin, an influential member of the school. On the basis of the analysis of the original texts by Bhamaha and Dandin, the problems of the early Indian poetics and the development of early Sanskrit poetics are exposed.

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Sigmundas Freudas Ir Indija: Teorinës Ir Kultûrinës Psichoanalizës Transformacijos

Sigmundas Freudas Ir Indija: Teorinës Ir Kultûrinës Psichoanalizës Transformacijos

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 60/2009

The question analyzed in this paper is: Is psychoanalysis at all possible in a traditional non-Western society with its different family system, religious beliefs and cultural values? The current sharp increase in scepticism about the transcultural validity of psychoanalysis correlates with the rise of relativism in human sciences. S. Freud was not ready for an intercultural dialogue. He insisted on a one-sided monologue. Through Freud took little interest in India, India took an early interest in Freud. I show that psychoanalysis as a therapeutic method and as a cultural theory was not easily received in Indian culture with its rich philosophical and scientific traditions and religious beliefs. To this day, the focus of analysis on individual patients has deflected the attention of analysts from the cultural assumptions built into psychoanalytic theory as well as from the shared cultural characteristics of psychoanalytic patients. I conclude that traditional psychoanalytic theory has been too bound up with Western individalism to take seriously the centrality of the group in the construction of Hindu forms of consciousness and self. Psychoanalysts must stop judging Indian culture by their own Western developmental assumptions and admit that India possess its own culturally distinctive psychological structures with their own pattern of normality and their own line of soul development and traditional forms of healing. If early psychoanalysts tended to use psychoanalysis as a colonial instrument for retooling Indians into the ninetheenth-centry Europeans, nowadays a new tendency becomes evident - a desire to refashion or reshape psychoanalysis itself in the light of Indian culture. Evidently, awareness of the cultural contexts of the new, comparative psychoanalysis will contribute to increasing the ken and tolerance of this discipline for the range of human variations.

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Sigmundas Freudas Ir Indija: Teorinés Ir Kultûrinés Psichoanalizés Transformacijos

Sigmundas Freudas Ir Indija: Teorinés Ir Kultûrinés Psichoanalizés Transformacijos

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 59/2009

The question analyzed in this paper is: “Is psychoanalysis at all possible in a traditional non-Western society with its different family system, religious beliefs and cultural values?”. The current sharp increase in scepticism about the transcultural validity of psychoanalysis correlates with the rise of relativism in human sciences. S. Freud was not ready for an intercultural dialogue. He insisted on a one-sided monologue. Through Freud took little interest in India, India took an early interest in Freud. I show that psychoanalysis as a therapeutic method and as a cultural theory was not easily received in Indian culture with its rich philosophical and scientific traditions and religious beliefs. To this day, the focus of analysis on individual patients has deflected the attention of analysts from the cultural assumptions built into psychoanalytic theory as well as from the shared cultural characteristics of psychoanalytic patients. I conclude that traditional psychoanalytic theory has been too bound up with Western individalism to take seriously the centrality of the group in the construction of Hindu forms of consciousness and self. Psychoanalysts must stop judging Indian culture by their own Western developmental assumptions and admit that India possess its own culturally distinctive psychological structures with their own pattern of normality and their own line of soul development and traditional forms of healing. If early psychoanalysts tended to use psychoanalysis as a colonial instrument for retooling Indians into the ninetheenth-centry Europeans, nowadays a new tendency becomes evident – a desire to refashion or reshape psychoanalysis itself in the light of Indian culture. Evidently, awareness of the cultural contexts of the new, comparative psychoanalysis will contribute to increasing the ken and tolerance of this discipline for the range of human variations.

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Sigmundas Freudas Ir Indija: Teorinés Ir Kultûrinés Psichoanalizés Transformacijos

Sigmundas Freudas Ir Indija: Teorinés Ir Kultûrinés Psichoanalizés Transformacijos

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 58/2009

The question analyzed in this paper is: “Is psychoanalysis at all possible in a traditional non-Western society with its different family system, religious beliefs and cultural values?”. The current sharp increase in scepticism about the transcultural validity of psychoanalysis correlates with the rise of relativism in human sciences. S. Freud was not ready for an intercultural dialogue. He insisted on a one-sided monologue. Through Freud took little interest in India, India took an early interest in Freud. I show that psychoanalysis as a therapeutic method and as a cultural theory was not easily received in Indian culture with its rich philosophical and scientific traditions and religious beliefs. To this day, the focus of analysis on individual patients has deflected the attention of analysts from the cultural assumptions built into psychoanalytic theory as well as from the shared cultural characteristics of psychoanalytic patients. I conclude that traditional psychoanalytic theory has been too bound up with Western individalism to take seriously the centrality of the group in the construction of Hindu forms of consciousness and self. Psychoanalysts must stop judging Indian culture by their own Western developmental assumptions and admit that India possess its own culturally distinctive psychological structures with their own pattern of normality and their own line of soul development and traditional forms of healing. If early psychoanalysts tended to use psychoanalysis as a colonial instrument for retooling Indians into the ninetheenth-centry Europeans, nowadays a new tendency becomes evident - a desire to refashion or reshape psychoanalysis itself in the light of Indian culture. Evidently, awareness of the cultural contexts of the new, comparative psychoanalysis will contribute to increasing the ken and tolerance of this discipline for the range of human variations.

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ІНДОЛОГІЧНІ ДОСЛІДЖЕННЯ Д. М. ОВСЯНИКО-КУЛИКОВСЬКОГО

Author(s): Lyubov Dablo / Language(s): Ukrainian Issue: 2/2014

It is almost for a quarter of the century that our country is a free and independent state. It has become the subject of the international life, has joined the global world processes and is actively developing intercultural connections with other countries. Nowadays the western model of the development of the political and cultural relations is peculiar to Ukraine, but since Ukrainian culture was forming under the pressure of Indo-European culture in the old days, more and more often we can evidence the tendency for oriental traditions and the popularization of the Middle Eastern culture.And this direction is getting more significant as one of the fundamental models of Ukraine’s orientations. That is why oriental studies in Ukraine are becoming more important.At the end of the 19th – the beginning of the 20th one of the first scientists, who devoted himself to the oriental studies or, rather, developed the indological studies in Ukraine, was an academician D.M. Ovsyanyko-Kulikovsky. The scientist, known mainly among philologists, was at his time one of the most outstanding and popular Russian literary critics. An active participant of the social and political life of Ukraine, prominent scientist, essay writer, culturologist, linguist and educationist, he influenced the formation of the ideology of intellectuals of that time, the development of Ukrainian culture, higher and secondary education.Leading researchers of D.M. Ovsyanyko-Kulikovsky are A.V.Vietukhov, A.G. Gornfeld, T.I. Rainov. The researches of S.F. Oldenburg, P.M. Sakulin are of a particular value. Such scientists as M. K. Anikin, I.G. Ilyukhin, A.P. Kovalivskyi, M.V. Osmakov, M.N.Boiko, R. S. Zolotarev, U. V. Mann also studied the scientific heritage of D.M. Ovsyanyko-Kulikovsky. Among the Ukrainian scientists it is necessary to point out the works of O.I. Ladyga and L.O. Chuvpylo.Thus, in the view of the aforesaid we can make a conclusion that the scientific heritage of D.M. Ovsyanyko-Kulikovsky is always of a great interest for the scientists, the breadth of his soul and a rich scientific experience don’t leave anyone indifferent. The goal of this research is the analysis of one of the D.M. Ovsyanyko-Kulikovsky’s indological works. Dmytro Ovsyanyko-Kulikovsky (1853-1920) comes from the province of Tavria. He worked in Ukraine. Almost all his life he studied the Sanskrit, the culture and religion of Ancient India. One of his first works "The review of the myth about falcon, who brought the Soma plant" contains an analysis of Rigveda texts, where he reconstructs the main ideas and some mythological images of Indo-European origin, in particular the image of God Soma’s cult. From the studies of the Sacred Writings of the Ancient Indians appears another scientific work on linguistics "The cult of Soma in Ancient India", in which the author analyzes the hymns of Rigveda from social and psychological point of view and comes to a conclusion, that language is the best reflection of the ancient thinking and consciousness. The cult of Soma, that is widely represented in hymns, was some kind of a religious rite with the elements of sacrament and mystery, and the use of Soma’s drink gave people an impulse for psychological actions, for developing a language, sociability, inspired for creativity and cultural instincts of a person. And the combination of music, Soma’s drink and the speech of the priest threw into an ecstasy. The influence of such a state on the ancient person’s mind encouraged the development of thinking, imagination, that were gradually forming the precise system of mythological believes and the beginnings of the philosophical thinking. This rite was of a great importance for the people of that time.Thus, having studied properly the hymns of Rigveda, the scientist tried to understand how the perception of Indo-Aryans, the spiritual culture, the beginning of the creativity were developing. He emphasized the power of the influence of language on the people’s consciousness. The idea of the influence of language, that is felt in the hymns of Rigveda together with a heady Soma’s drink, on ancient people, wasn’t continued in linguistics, history of the culture and cultural studies at all.The contribution of D.M. Ovsyanyko-Kulikovsky on the development of Ukrainian science is significant. The research methods of the spiritual world of an ancient person with the help of the language, made by the scientist, are very important nowadays in such fields as linguistics, social anthropology and cultural studies.

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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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REVIEWS

Author(s): Gyula Wojtilla,Dóra Zsom / Language(s): English Issue: 1/2018

Review of: 1. DIETER SCHLINGLOFF: Die übermenschlichen Phänomene. Visuelle Meditation und Wundererscheinung in buddhistischer Literatur und Kunst. Ein religionsgeschichtlicher Versuch. Düsseldorf, EKŌ-Haus des japanischen Kultur, 2015 (Buddhismus-Studien 7/2015) XXII, 131 pp., 50 figures. ISBN 978-3-86205-340-7. by: Gyula Wojtilla 2. HAGGAI MAZUZ: The Religious and Spiritual Life of the Jews of Medina. Brill, 2014. xvi, 132 pp. ISBN13: 9789004250628; E-ISBN: 9789004266094. by: Dóra Zsom

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Dsakhchin (West-Mongolian) folksongs with Buddhist content
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Dsakhchin (West-Mongolian) folksongs with Buddhist content

Author(s): Ágnes Birtalan / Language(s): English Issue: 4/2008

The Hungarian — Mongolian Joint Expedition aiming to investigate the languages and folk culture of West-and North-Mongolian ethnic groups started its research in 1991. Taking part in the activity of the expedition I had the opportunity to observe the renewed activity of the monks’ communities that became possible due to the political changes in 1990. In this article I will present a few folksongs with Buddhist content recorded from old Dsakhchin monks. This noteworthy new source material substantially contributes to the study of the Buddhist culture among the Mongols. A short description of genre analysis will be attached to each song.

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Kategoria pustki w światopoglądzie powieści Mały palec Buddy Wiktora Pielewina

Kategoria pustki w światopoglądzie powieści Mały palec Buddy Wiktora Pielewina

Author(s): Ewa Pańkowska / Language(s): Polish Issue: 14/2014

Victor Pelevin’s novel Buddha’s Little Finger (known in Russia as Chapayev and Void), first published in 1996, is the subject of an analysis in this article. The book is set in two different times: after the October Revolution and in modern Russia (Moscow in the nineties of the 20th century). The novel is written as a first-person narrative of Pyotr Void. In the post-revolutionary period Pyotr unexpectedly finds himself in the midst of the 1918–1919 civil war in Russia, serving as a commissar to the legendary Bolshevik commander Vasily Ivanovich Chapayev. In Moscow in the 1990s Pyotr is a patient of a psychiatric hospital. Pelevin is creating alternative personalities of true people. In Pelevin’s version the legendary Red Army commander Vasily Chapayev is the philosopher, the expert of Buddhism, after all he appears as Buddha’s reincarnation. Legendary Pet’ka, a batman of the red commander, an infantile enthusiast of the revolution, is transforming into Pyotr Void, a poet-modernist. The main purpose of the paper is to present some philosophical truth (“Pelevin’s philosophical theory”) based on assumptions of solipsism, sending to Immanuel Kant’s views, but also referring to Buddhism (in particular to Zen Buddhism), above of all to the Buddhist concept of emptiness – “sunyata” which refers to the absence of inherent existence in all phenomena.

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Granica, która oddziela od światła - Jaki jest obraz czasu(ów) w twórczości Olgi Tokarczuk i skąd pochodzi

Granica, która oddziela od światła - Jaki jest obraz czasu(ów) w twórczości Olgi Tokarczuk i skąd pochodzi

Author(s): Krzysztof Brenskott / Language(s): Polish Issue: 1/2018

Time is one of the main themes in Olga Tokarczuk’s work. The title of her most famous novel, Prawiek i inne czasy (Primeval and Other Times), refers to time; also it is time which separates the protagonists of Dom dzienny, dom nocny (House of Day, House of Night) from the God; the characters from Księgi Jakubowe (The Books of Jacob) and Podróż ludzi księgi (Journey of the People of the Book) are immersed into it, and time is the object of thought in Ostatnie historie (Latest Stories). Creating different worlds, Tokarczuk uses a concepts of time (and space) typical for Gnosticism; she also refers to Kaballah of Isaac Luria and Zen Buddhism, or she evokes the theological concepts of two times: chronos and kairos. The aim of this article is to reconstruct a picture of time which appears in Tokarczuk’s works and find the sources of those concepts. The protagonists belief that time is a side effect of a cosmic catastrophe, in Kabbalah known as shevirat ha-kelim – “the breaking of the vessels” is an interesting one. In Prawiek i inne czasy every protagonists, and also animals and objects, has its own, separate time. There is also an image of time and space – taken from Gnosticism – as a prison in which man was imprisoned by the evil Demiurge. Over the world of the protagonists, trapped in historic time, there are space of myth in which time is not flowing, whereas for plants and animals there is only the present time. Olga Tokarczuk is one of the authors in whose novels time – as a topic and phenomenon – appears very often, and the image of time, although unique and typical for her works, is composed of images taken from various religious traditions.

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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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Śaṅkarasvāmin Nyāyapraveśája, avagy egy buddhista logikai kézikönyv a hatodik századból

Śaṅkarasvāmin Nyāyapraveśája, avagy egy buddhista logikai kézikönyv a hatodik századból

Author(s): Sándor Pajor / Language(s): Hungarian Issue: 3/2018

This paper presents the Nyāya-praveśa (Introduction to Logic), a work by Dignāga’s pupil, Śaṅkarasvāmin, who lived in the middle of the sixth century AD. The Nyāya-praveśa is a brief treatise on Buddhist logic perhaps written for beginner students. With its help they could learn the fundamentals of reasoning and the different fallacies one can make in reasoning. The article contains a full Hungarian translation and an introduction with some remarks on the question of authorship.

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Repudierea naturalului și salvarea transcendentă, în brahmanism. Maitreya-upanisad și Jābāla-upanisad (traduceri adnotate)

Repudierea naturalului și salvarea transcendentă, în brahmanism. Maitreya-upanisad și Jābāla-upanisad (traduceri adnotate)

Author(s): Ovidiu Cristian Nedu / Language(s): Romanian Issue: 1/2018

The existential and religious attitude of classical Brahmanism has always been utterly anti-naturalistic; those philosophers looked down at all human conditions and accomplishments. Consequently, they put forward renunciation, ascesis, the reabsorption within the ultimate reality which emanated the corrupted multiplicity, as the sole religious ideals. Brahmanical ethics sees renunciation as the highest human goal; this option prevails over any other possible life attitude.The present article deals with two main classical writings on this topic: Maitreya-Upanisad and Jābāla-Upanisad, both of them being included, by the Brahmanical tradition, among the „Sanyāsa-Upaniads” (Upaniads of renunciation).Maitreya-Upanisad is a rare and, probably, the shortest version of the classical Maitri-Upanisad.It takes a sheer anti-naturalistic stance along with expressing the longing for transcendence. King Brhadratha, in spite of his royal condition, feels disgusted by whatever means human life and natural conditions and, consequently, decides to give up on everything and to engage on an ascetic path culminating in the ontological regression towards the source of all manifestation. The phases of the regression are depicted in quite an usual way, which mixes Sāmkhya elements with some concepts whose presence in a Brahmanical writing seems rather weird. Jābāla-Upaniad is quite a heterogenous text, containing some proto-Tantric elements (mentions of pilgrimage places, interiorization of pilgrimage and of religious tokens, salvific formulae) and, in its second half, stipulations regarding the act of renunciation and the condition of the one who renounces. The text lays stress on the relation between renounciation and moral, social or religious regulations. Renunciation cancels all worldly obligations, all moral imperatives, leaving the one who embraces it in a state of total freedom. The hermit becomes like a „madman”, defying all worldly reasons and all worldly obligations, and freely roaming in a Universe that ceases to bind him in any way.

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HIRİSTİYAN TESLİSİ İLE HİNT TRİMURTİSİNİN KARŞILAŞTIRMALI OLARAK DEĞERLENDİRİLMESİ

HIRİSTİYAN TESLİSİ İLE HİNT TRİMURTİSİNİN KARŞILAŞTIRMALI OLARAK DEĞERLENDİRİLMESİ

Author(s): Dönüş Saritaş / Language(s): Turkish Issue: 43/2019

In this study the concept of trinity, father, son and holy spirit, which are considered as Three Elements of Christianity, will be compared with “Brahma, Shiva and Vishnu”, the Indian Trinity, which co-symbolizes the Christian Trinity and the Pantheon of Hinduism. Trinity means trilogy. Accordingly, in the Christian faith Jesus Christ is a God. He was born without a father. Trinity of God means that Jesus and the Spirit are Incorporated in the same person. According to the Indian Trimurtis, Brahma, Shiva and Vishnu are the holy trinity of God. These three coexist with three heads in one body and form one God. Brahma signifies the so-called creator, Vishnu the protector and Shiva the destroying power. According to this understanding, Manu is a man just like Jesus Christ, and it is God Brahma who created him. God Vishnu descended to the earth in order to teach people how an exemplary person should be. This politheistic belief in incarnation is called “Avatara.. In this study, these two beliefs and cultures will be compared, in particular, the Trinity Concept. However, the disagreement between a single God which cannot be considered higher than himself and the incarnation of more than one God in the same body will be discussed. The similarities and differences between Christian and Indian Trinity will be manifested. This problem will be explained within the framework of the concepts that make up the dynamics of these approaches. In addition, in order to clarify the subject, monotheism in general, in particular the concept of monotheism in Islam, will be clarified to make ambiguous points comprehensible by comparing with the Trilogy.

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Tantra Indijos kultūroje ir kolonijinėje imaginacijoje

Tantra Indijos kultūroje ir kolonijinėje imaginacijoje

Author(s): Audrius Beinorius / Language(s): Lithuanian Issue: 100/2019

This paper attempts to reflect upon the historical and cultural changes related to the diverse constructions of Tantra by critically discussing various scholarly approaches to Tantra. The main questions addressed are: what do we know about the origins of Tantra?; how do we locate Tantric practices in a broader context of Indian religious history?; is there a single, unified, homogenous category nowadays described as „Tantrism“?; what special religious features could be attributed to it?; how was the phenomenon of Tantra imagined during the colonial period by Westerners and Indians? For purposes of answering these questions the article applies an analysis of historical and critical discourse. The onclusion is that Tantra was choosen for ideological colonial constructions of Indian „otherness“.

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Premchand – The Complete Short Stories

Premchand – The Complete Short Stories

Author(s): Hilda-Hedvig Varga / Language(s): English Issue: 1/2020

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