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http://inet.vidyasagar.ac.in:8080/jspui/handle/123456789/6018
2024-01-20T06:25:24ZThe Saturated Self – The Vedantic Dilemma Of Identity In Contemporary Life
http://inet.vidyasagar.ac.in:8080/jspui/handle/123456789/6179
Title: The Saturated Self – The Vedantic Dilemma Of Identity In Contemporary Life
Authors: Rao, V. N. Sheshagiri
Abstract: The Vedantic systems of Advaita (Sankara), Viśiṣṭādvaita (Rāmānuja), Dvaita (Madhva), Suddha - Advaita (Vallabha) etc are the living systems of philosophy and religion in India. They have a large following. Their main advocacy is SELF or SELVES. What is this self? What is its true nature? What are its functions? – these are the questions that naturally arise in the thinking beings. All the philosophical systems, excepting the Cārvāka agree that self or soul is something which is nonphysical or spiritual.
What is this self? It is, as already said, spiritual or non - physical. It is, as Bhagavad-Gītā says, is undivided and indivisible, hence indestructible; it cannot be burnt by fire; it cannot be made wet by water, because it is non-physical; it has no size or shape; hence it cannot be seen by the naked eye or even by a microscope, or any scientific instruments however sophisticated they may be. It is sat (existence), cit (consciousness) and Ānanda (bliss); that is satccidānanda. It exists in all the divisions of time – present, past and future; at no time it is not. It is conscious by itself and knows itself and everything by it's conscious activity. In essence, it is without even a tinge of misery or sorrow or pain.
The self in itself is highly abstract; it expresses itself through the body, which in turn consists of mind (manas), intellect (buddhi), I-notion, (ahankāra),vital air (prāṇa), five organs of knowledge (jñānendrias), five organs of action (karmendrias), five great elements (mahābhūtas) and five subtle elements (tanmatras). In short, twenty four principles go to constitute the human body ; sattva, rajas and tamas being it's three characteristics (gunas). The whole body is otherwise called prakṛti. The self is called puruṣa which is independent of prakriti or body. This is Samkhya theory of self and not-self.
The present paper is an attempt at exploring “The Vedantic Dilemma Of Identity In Contemporary Life”2020-03-01T00:00:00ZEthical Importance Of Brahmavihāra In Buddhism
http://inet.vidyasagar.ac.in:8080/jspui/handle/123456789/6178
Title: Ethical Importance Of Brahmavihāra In Buddhism
Authors: Das, Bhupendra Chandra; Barik, Biplab
Abstract: Śīla, Samādhi, and Prajñā are the stages on the path to nirvāṇa. Śīla is the development of excellence of character and Samādhi is profound contemplation of truth. It is the concentration of mind on one object to the entire exclusion of all irrelevant matter. Prajñā is the penetrating insight or wisdom or valid deeper and higher knowledge. Śīla is the positive aspect of morality and the latter lies in the cultivation of four Brahmavihāras. ‘Brahma’ means one greater than which nothing can be. Here the word ‘Vihāra’ signifies constant cultivation of four feelings mentioned below. According to Buddhism, there are four Brahmavihāras – Maitrī (disinterested friendship), Karuṇā (unrestrained compassion), Muditā (unreserved satisfaction) and Upekṣā (indifference). These are highly admirable for the purpose of right concentration (Samyak Samādhi) and they ultimately lead to emancipation (nirvāṇa). In case of maitrī, the practice of universal and unselfish friendship is necessary. It is ruination of enmity or ill-will of any type, because that is not humanizing. So we should help, love, enable not only oneself but also should extend it to the entire living beings in the world. After seeing the grief of others the trembling which arises in the hearts of gentle person is known as karuṇā. Karuṇā may even be extended to repentant criminals and enemies. Muditā means sincere joy at others happiness. Kindliness (muditā), is sharing someone else’s joy. Upekṣā is the feeling of indifference to happiness and sorrow, etc. It is to overlook the errors of others. The aforesaid Brahmavihāras resembles with the four quoted in Yogasūtra –I .33. The four sublime states (Brahmavihāras) of mind are interconnected, complementary and yet independent. Brahmavihāras develop a proper linkage between Prajñā and Śīla. Prajñā without Śīla is empty and Śīla without Prajñā is barren. Brahmavihāras bridge the link between theory and practice, essence of humanity and essencelessness of personality. Therefore, we can conclude that Buddhism has a proper insight into the conception of man and his Nirvāṇa in which Brahmavihāras has a properly decisive role. According to the Buddha, works of a sadhaka, influenced by the thought of maitrī begets a plenty of good result. Malice (dveṣa), violence or hatred and the act of vengeance wither away respectively by maitrī, karuṇā and upekṣā. The feeling of disinterestedness of actions may come in the doer’s mind if he continues to do the practice of muditā.2020-03-01T00:00:00ZParibeshgata Sankat O Paribesher Prati Manusher Dristivangi
http://inet.vidyasagar.ac.in:8080/jspui/handle/123456789/6177
Title: Paribeshgata Sankat O Paribesher Prati Manusher Dristivangi
Authors: Maity, Kalipada; Gupta, Papia2020-03-01T00:00:00ZUntouchability In Untouchables: A Study In The Philosophy Of Babasaheb Ambedkar
http://inet.vidyasagar.ac.in:8080/jspui/handle/123456789/6176
Title: Untouchability In Untouchables: A Study In The Philosophy Of Babasaheb Ambedkar
Authors: De, Tapan Kumar; Dolai, Uttam
Abstract: From time immemorial, in India, untouchability is there as a big social problem. A major portion of people resides in India are marked as untouchable and forced to live in the marginal area of a village bearing the stigma of untouchable. Being untouchable they are not allowed to take part in various social, religious programmes conducted by the higher castes. This caste culture is so prominent that even today untouchables are consciously separated from the main stream and tortured publicly, physically and mentally without any protest. Dr. Babasaheb Ambedkar keenly observed the situation and began to fight against it. Surprisingly Ambedkar observed that untouchables are not only the victims of caste system existing in India and not only oppressed by the higher caste, but also there is a tendency to use the concept of oppression among untouchables. In a word there is untouchability among the untouchable communities. This is characterized as the inner crises of the untouchable communities. So Dr. Ambedkar had to fight at the same time against two demons- to fight against the hierarchy of caste system established by Manu and the hierarchy maintain by the untouchable communities created by them. In our paper we shall show the causes of the emergence of untouchability among untouchable communities and at the same time we shall show the process followed by Dr. Babasheb Ambedkar to eradicate the same from the Indian society by fighting against the prevalent casteism in India in favour of his cherished society based on Liberty, Equality and Fraternity. In this connection Babasaheb Ambedkar wanted to actualize the concept of humanism which is called by the scholars Material Humanism.2020-03-01T00:00:00Z