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The Life of Vivekananda and the Universal Gospel is a biography of Swami Vivekananda written by the French Nobel Laureate Monsieur Romain Rolland. The book was written in the 1920s. The author was assisted, through correspondence, by Swami Ashokananda, who was at that time the editor of the English journal Prabuddha Bharata. However, in the life of Swami Vivekananda written by M. Rolland, it is evident that the author does not believe that India has had any role in shaping global thought and culture, and nor does he believe that the philosophy of the Upanishads has influenced Western thought in any way. As a rebuttal to M. Rolland’s views on the subject, Swami Ashokananda wrote an article, “The Influence of Indian Thought on the Thought of the West”, which was published serially in 1931 in the April, May, and June issues of Prabuddha Bharata. This article was later brought out in book form, but has been out of print for a long time. Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, is happy to republish this title considering its great relevance even today. In one of his lectures delivered in India, Swami Vivekananda says: “The debt which the world owes to our motherland is immense... Like the gentle dew that falls unseen and unheard, and yet brings into blossom the fairest of roses, has been the contribution of India to the thought of the world. Silent, unperceived, yet omnipotent in its effect, it has revolutionized the thought of the world, yet nobody knows when it did so.” By a perusal of this booklet, we believe readers of today will be convinced of the undeniable Influence of Indian Thought on the Thought of the West.
This volume traces the impact of colonialism and Western philosophy on the dialogical structure of Indian thought and highlights the general tendency in contemporary Indian philosophy to avoid direct dialogue as opposed to the rich and elaborate debates that formed the pivot of the classical Indian tradition. It defines three possible areas of debate: between Swami Vivekanand and Mahatama Gandhi; V.D. Savarkar and Mahatama Gandhi; and Sri Aurobindo and Krishna Chandra Bhattacharyya—on state and pre-modern society, religion and politics, and science and spiritualism respectively. This book will be of considerable interest not only to students and scholars of Indian philosophy and religious studies but to scholars of politics and sociology as well.
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The encounter between the West and India in the modern period has also been an encounter between Western modernity and the traditions of classical Indian thought. This book is the study of one aspect this encounter, that between Western scholasticism and one classical Indian tradition of religious thought and practice: the Vedānta. In the modern period there have been many attempts to relate Western theistic traditions to classical Indian accounts of ultimate reality and the world. Parallels have usually been drawn with modern forms of Western philosophy or modern trends in theism. Modern Indological studies have continued to make substantial use of Western terms and concepts to describe and analyse Indian thought. A much-neglected area of study has been the relationship between Western scholastic theology and classical Indian thought. This book challenges existing parallels with modern philosophy of religion and forms of theism. It argues instead that there is an affinity between scholasticism and classical Indian traditions. It considers the thought of Rāmānuja (traditional dates 1017-1137 CE), who developed an influential theist and realist form of Vedānta, and considers how this relates to that of the most influential of Western scholastics, Thomas Aquinas (1224/5-1274 CE). Within what remain very different traditions we can see similar methods of enquiry, as well as common questions and concerns in their accounts of ultimate reality and of the world. Arguing that there is indeed an affinity between the Western scholastic tradition and that of classical Indian thought, and suggesting a reversal of the tendencies of earlier interpretations, this book will be of interest to students and scholars of Asian religion, Hinduism and Indian philosophy.
Focusing on the rich and variegated cluster of Indic philosophical traditions as they developed from the late Vedic period up to the pre-modern period, this book offers an understanding, according to each school, of the nature of free will and agency.
In this collection of original essays, leading Asian studies scholars take a new look at the way the Chinese conceived of India in their literature, art, and religious thought in the premodern era.
You're no idiot, of course. You know Eastern philosophy encompasses many countries and concepts, but when it comes to breaking down the basics—to discuss with others or for your own enlightenment—you can't tell Confucius from Krishna. Don't nix nirvana just yet! The Complete Idiot's Guide® to Eastern Philosophy is an extensive, reader-friendly guide that maps out the terrain along the various paths of knowledge. In this Complete Idiot's Guide®, you get:
Pratiyogita Darpan (monthly magazine) is India's largest read General Knowledge and Current Affairs Magazine. Pratiyogita Darpan (English monthly magazine) is known for quality content on General Knowledge and Current Affairs. Topics ranging from national and international news/ issues, personality development, interviews of examination toppers, articles/ write-up on topics like career, economy, history, public administration, geography, polity, social, environment, scientific, legal etc, solved papers of various examinations, Essay and debate contest, Quiz and knowledge testing features are covered every month in this magazine.
This book examines the influence of Indian socio-political thought, ideas, and culture on German Romantic nationalism. It suggests that, contrary to the traditional view that the concepts of nationalism have moved exclusively from the West to the rest of the world, in the crucial case of German nationalism, the essential intellectual underpinnings of the nationalist discourse came to the West, not from the West. The book demonstrates how the German Romantic fascination with India resulted in the adoption of Indian models of identity and otherness and ultimately shaped German Romantic nationalism. The author illustrates how Indian influence renovated the scholarly design of German nationalism and, at the same time, became central to pre-modern and pre-nationalist models of identity, which later shaped the Aryan myth. Focusing on the scholarship of Friedrich Schlegel, Otmar Frank, Joseph Goerres, and Arthur Schopenhauer, the book shows how, in explaining the fact of the diversity of languages, peoples, and cultures, the German Romantics reproduced the Indian narrative of the degradation of some Indo-Aryan clans, which led to their separation from the Aryan civilization. An important resource for the nexus between Indology and Orientalism, German Indian Studies and studies of nationalism, this book will be of interest to researchers working in the fields of history, European and South Asian area studies, philosophy, political science, and IR theory.
5 lectures, Cologne, Dec. 28, 1912 - Jan. 1, 1913 (CW 142) 9 lectures, Helsinki, May 28 - June 5, 1913 (CW 146) 1 lecture, Basel, Sept. 19, 1912 (CW 139) This combination of two volumes in Rudolf Steiner's Collected Works presents Steiner's profound engagement with Hindu thought and, above all, the Krishna in the Bhagavad Gita as they illuminate Western Christian esotericism. In his masterly introduction, Robert McDermott, a longtime student of Rudolf Steiner, as well as Hindu spirituality, explores the complex ways in which the "Song of the Lord," or Bhagavad Gita, has been understood in East and West. He shows how Krishna's revelation to Arjuna --a foundation of spirituality in India for more than two and a half millennia --assumed a similarly critical role in the Western spiritual revival of the nineteenth and twentieth centuries. In the West, for instance, leading up to Steiner's engagement, McDermott describes the various approaches manifested by Emerson, Thoreau, H.P. Blavatsky, and William James. In the East, he engages with interpretations of historical figures such as Mahatma Gandhi and Sri Aurobindo, relating them to Steiner's unique perspective. In addition, and most important, he illumines the various technical terms and assumptions implicit in the worldview expressed in the Bhagavad Gita. The main body of The Bhagavad Gita and the West consists of two lecture courses by Rudolf Steiner: "The Bhagavad Gita and the Epistles of Paul" and "The Esoteric Significance of the Bhagavad Gita." In the first course, his main purpose is to integrate the flower of Hindu spirituality into his view of the evolution of consciousness and the pivotal role played in it by the Mystery of Golgotha --the incarnation, death, and resurrection of Jesus Christ. Steiner views Krishna as a great spiritual teacher and the Bhagavad Gita as a preparation, though still abstract, for the coming of Christ and the Christ impulse as the living embodiment of the World, Law, and Devotion, represented by the three Hindu streams of Veda, Sankhya, and Yoga. For Steiner, the epic poem of the Bhagavad Gita represents the "fully ripened fruit" of Hinduism, whereas Paul is related but represents "the seed of something entirely new." In the last lecture of part one, Steiner reveals Krishna as the sister soul of Adam, incarnated as Jesus, and claims Krisha's Yoga teachings streamed from Christ into Paul. In the second lecture course, five months later, Steiner engages the text of the Bhagavad Gita --on its own terms --as signaling the beginning of a new soul consciousness. To aid in understanding both of these important cycles, this book includes the complete text of the Bhagavad Gita in Eknath Easwaran's luminous translation. In our age, when East and West are growing closer and we live increasingly in a global, intercultural and religiously pluralistic world, this remarkable book is required reading. The Bhagavad Gita and the West is a translation of two volumes in German: Die Bhagavad Gita und die Paulusbriefe (CW 142) and Die okkulten Grundlagen der Bhagavad Gita (CW 146). The lecture in the appendix is translated from Das Markus-Evangelium (CW 139) and was published in The Gospel of St. Mark (Anthroposophic Press, 1986).