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The author has combined his knowledge of original Sanskrit materials with his study of western philosophy to produce a new interpretation of the Brahmasūtras. He has put forward and amply substantiated a very challenging thesis: the original Brahmasūtras and the Upanisads can be interpreted in the light of the theological ideas of the Bhāgavata and the teachings of Sri Caitanya. It is an illuminating study of modern Hinduism which exposes the scriptural bases of modern ideas.
This volume deals with the complex interrelationship between theories of scriptural interpretation and Buddhist notions of tradition and authority with respect to the Sam dhinirmocana-s tra, the main scriptural source of the Yogacara school of Indian Buddhism. Of particular concern is the political dimension of Buddhist thought as reflected in this text, speculation on how the sutra might have been written in order to influence power relations in the Buddhist community, and how its arguments are structured in accordance with Buddhist ideas of tradition and authority.This study looks at the text from a number of perspectives, including several current methodological models, philological analysis, and historical considerations. The purpose of this approach is to provide a multi-faceted analysis of this complex work.
This study provides a detailed study of one of the seminal works of Indian Mahayana Buddhism, the Samdhinirmocana-sutra, and also has ramifications for the study of Buddhist hermeneutics and cross-cultural studies of interpretational strategies for religious texts.
In the sixteenth century, the saint and scholar Sri Caitanya set in motion a wave of devotion to Krishna that began in eastern India and has now found its way around the world. Caitanya taught that the highest aim of life is to develop selfless love for God Krishna, the blue-hued cowherd boy who spoke the Bhagavad Gita. Although only a handful of poetry is attributed to Caitanya, his devotional theology was expounded and systematized by his followers in a vast array of poetical, philosophical, and ritual literature. This book provides a thematic study of Caitanya Vaishnava philosophy, introducing key thinkers and ideas in the early tradition, using Sanskrit and Bengali sources that have seldom been studied in English. The book addresses major areas of the tradition, including epistemology, ontology, aesthetics, ethics, and history, and every chapter includes relevant readings from primary sources.
Srimad Bhagavad Gita is now widely recognised as a scriptural text of worldwide importance. Sri Ramanuja is one of the noted commentators on the Vedanta Sutras of Badarayana and the Bhagavad Gita. This has brought him recognition as one of the greatest exponents of Vedanta from the Vaishnava point of view. Swami Adidevananda, one of the distinguished scholarly monks of the Ramakrishna Order who retained his inherent Sri Vaishnava heritage, has translated the original verses and Sri Ramanuja’s commentary into English. This book is of special importance because it is the only English translation now available with the original Sanskrit commentary as well. The book opens with meditation on the Gita followed by the Gitartha-sangraha of Sri Yamunacharya with English translation. Swami Tapasyananda, who was a scholarly monk with deep devotional temperament and one of the Vice-Presidents of the Ramakrishna Order, has written a scholarly introduction to this work.
In the Brahma Sutras of Badarayana, we find what is perhaps the most influential work in the history of Hindu Theology, given that the Brahma Sutras served as the basis for the theologies of all major Hindu theologians, including Sankara, Ramanuja, Nimbarka,Vallabha, and Madhva. In this work Dr. Adams examines the first of the Brahma Sutras four sections in an attempt to identify their original meaning and the theology that Badarayana attempted to express.
The Vedānta-sūtra, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. The aphorisms or sūtras of Vedānta-sūtra were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa. All the authorized and established sampradāyas have their own commentary on Vedānta-sūtra. However, no one in Gauḍīya Sampradāya has written a commentary on Vedānta-sūtra, until sometimes back, in Jaipur, the Gauḍīyas were challenged that "The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra." So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra, which is called Govinda-bhāṣya. From then, it became the commentary on Brahma-sūtra for the Gauḍīya Sampradāya. The philosophy of Sri Chaitanya Mahaprabhu, which amalgamated the views of all the previous Acaryas in His thesis of Acintya-bhedabheda Tattva, is explicitly explained by Sri Baladeva Vidyabhusana in his Govinda Bhasya of the Vedanta-sutra. The Vedānta-sūtra, which is well known among scholars by the following additional names: (1) Brahma-sūtra, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana. - Compiled from lectures, purports, and conversations of Śrīla Prabhupāda, Founder-Ācārya of International Society for Krishna Consciousness (ISKCON)
In this benchmark five-volume study, originally published between 1922 and 1955, Surendranath Dasgupta examines the principal schools of thought that define Indian philosophy. A unifying force greater than art, literature, religion, or science, Professor Dasgupta describes philosophy as the most important achievement of Indian thought, arguing that an understanding of its history is necessary to appreciate the significance and potentialities of India's complex culture. Volume III offers an examination of the Bhaskara school of philosophy, the Pancaratra, the Arvars, the Visistadvaita school of thought, the philosophy of Yamunacarya, the Ramanuja school of thought, Nimbarka's philosophy, the philosophy of Vijnana Bhiksu, and the philosophical speculations of some of the selected Puranas.