Mankind has always been deeply interested in resolving the mystery of our existence and the world. Human life is very short and has two poles-birth and death. The experience of phenomenal world brings many questions, such as – ‘what it is?’ and ‘who we are?’ The question ‘what it is?’ is existential and ‘who we are?’ is related directly to our being. This paper is a humble attempt to expound these questions in context of Greek and Indian viewpoints. Fantasy begins with these two simple questions, which have been existent since centuries. Broadly speaking, Greek philosophers have been considered to be existential in nature and they want to describe the relation between our life and the world. On the other hand, Indian philosophy or ‘Darshan’ begins with ‘that what really exists’. There are so many answers but matter or consciousness is the chief points of debate. Matter is something phenomenal and it changes, so it is not really existential. According to Indian philosophy, the reality (Sat) never changes. It is an absolute entity (Brahman) or consciousness (Ātman). Now, we can say that the basic problem of philosophy has been the same in Greece as well as in India. Both systems of thoughts want to resolve the mystery of existence, yet the methodology of philosophical enquiry has been different. For the sake of clarity and precision, the whole exposition has been divided into three sections: i. Exposition of Greek Metaphysics, ii. Exposition of Indian Idealism, iii. Comparison and Contrasts. On the basis of a detailed discussion, we arrive at the conclusion that there are several striking similarities between these systems worth reviewing and a lot of further work is required in the field.

This paper intends to show that Advaita Vedanta is one of the most misunderstood philosophies of India. There is a popular allegation against this philosophy that it is world-negating. An attempt has been made, in this paper, to probe into the underlying principles of this philosophy. There are sufficient grounds to prove that it has a profound social philosophy which deals with worldly life. Such grounds are found in both classical and modern exponents of Advaita Vedanta. In classical Advaita Vedanta, the Prasthanabheda of Madhusudan Saraswati has been discussed in the paper. Among modern thinkers, the views of Vivekananda and Gandhi have also been analyzed. The concepts of classical Advaita Vedanta have been interpreted and applied by these thinkers in a new perspective and these applications justify the theme of this paper.

Advaita metaphysics is founded upon the theory of non-duality. In order to establish non-duality, the diversity in the mundane world has to be criticized. The Jaina theory of Anekāntavāda, or the theory of ‘multifoldness,’ is supported epistemologically by Saptabhaṅgīnaya, their theory of ‘seven ways to prove the validity of knowledge’. Ācārya Rāmādvaya (1400 CE), in his text the Vedānta Kaumudī, finds Saptabhaṅgīnaya to be an extreme challenge to Advaita theory and knowledge, so he profoundly criticizes the Jaina theory of Saptabhaṅgīnaya. The present paper is the study of Rāmādvayācārya’s arguments from the Vedānta Kaumudi. In this paper, Ācārya Rāmādvaya’s ideas and arguments are consolidated and systematized to present them before modern academia, as his arguments are an important contribution to the tradition of Advaita Vedānta, which majorly influenced the succeeding thinkers of Advaita tradition.

Since later 1990’s, a large number of researchers of information science have engaged in the systematization of credibility assessment of online information. On the other hand, Indian philosophical tradition has a 2000-year history of discussion on credibility assessment of others’ reports, which is called śabdaprāmāṇyavāda in Sanskrit. The discussions of these two disciplines share the same interest, but their methodology is substantially different: the former is based on descriptive analysis of the information that we tend to credit, and the latter gives normative formulation of information that we ought to credit. This paper tries to show that the former methodology is not sufficient for the purpose shared by information scientists. It seems necessary for information science to incorporate normative approaches to credibility, and Indian philosophy may be able to help it. I will introduce some theories of Naiyāyika-s (logicians) such as Jayanta (9C), Udayana (10-11C) and Gaṅgeśa (14C) for assessing the credibility of other’s reports, and examine their applicability to the contemporary issues. I will also show the possibility of getting benefit from the studies of information science to improve understanding and evaluation of Naiyāyika-s’s theories.

The paper is devoted to the philosophical terminology of Yamunacharya (10th-11th century CE). This thinker was a key-figure of medieval Indian thought, which symbolized a new period in the history of Indian philosophy characterized by its prominent religious component as an essential part of Vedanta Philosophy. The main goal of the paper is to expose the terminological structure of Yamunacarya’s philosophical system (on the base of his main philosophical works), which became a foundation of all later branching of Vishnu Vedanta. Comparative study of the basic religious-philosophical concepts of Yamunacarya System asks a question, how the religious concepts can be correlated with the specific world of Vishnu Vedanta Philosophy.

In this paper the conception of liberation (moksha) in different systems of Indian philosophy is discussed in the light of the hedonistic doctrine that happiness or pleasure is the supreme end of life. All systems of Indian philosophy, except Charvaka, accept liberation as the highest end of life (purushartha). The Vedanta and Jaina philosophers clearly enunciate that Liberation is the state of bliss or happiness (ananda). Some later Buddhists, Naiyayikas and Mimansakas also regard liberation as a state of bliss. Thus, we see that according to the advocates of positive conception of liberation and hedonism happiness is the highest end of life. The original Buddhism, Nyaya – Vaisheshika, Mimansa and Sankhya regard liberation as a state of freedom from suffering without presence of happiness. Cessation of pain is the highest end of life. J. S. Mill says that by happiness is intended pleasure and absence of pain. Thus, we see that advocates of negative conception of liberation and the hedonists seek cessation of suffering in their own ways. Similarity can also be seen between the conception of Jivanmukti (liberation of soul while living in this body) and Mill’s substitution of general happiness for the happiness of the individual.

Śabara (5th or 6th century CE), in the oldest known commentary to the Mīmāṃsā-sūtras states that the primary meaning of a word is ākr̥ ti, or form, different from both default answers to the question of meaning; individual and class. Śabara’s concept of ākr̥ ti is strictly connected with his word oriented towards metaphysics - just as the phenomenal world is derived from the Vedic Word, so is every cognition based on a verbal (lingual) component. And ākr̥ ti is this very verbal component, present in every act of cognition and in every object. It is a base and a source of individual world-objects (seen in Śabara-bhāṣya as mere manifestations of eternal word-objects). It is also a medium that makes recognition of an individual possible. Thus every pramāṇa, method of cognition, is based on a verbal component; even perception. In Śloka-vārttika, a later commentary written by Kumarila Bhaṭṭa, ākr̥ ti is admittedly identified with jāti, or ‘class’, yet it is seen as more complex. Kumarila introduces an idea of a double character of objects and meanings. Every word’s meaning has two intermingled components; individual and common, just as objects are in fact dual - different from others (an individual) and bearing some similarity to others (a member of a class). None of the two meanings can be treated as secondary. Thus ākr̥ ti becomes a single, yet not unitary, answer to the question of meaning. It keeps its verbal character, for a class, too, has for Kumarila a double character - linguistic and real. What is more, the existence of a class makes reasoning and verbal cognition possible, and the class itself is cognised in a basic, direct act of perception.

Jiddu Krishnamurti is a great Radical Revolutionary philosopher in the world. According to Jiddu Krishnamurti, world means humanity or human race or human beings. World predicament is an unpleasantly difficult, dangerous, severe, unfavorable, disagreeable, shocking and conflicting situation of humankind. The present world predicament consists in its division, separation, contradiction, disintegration, conflict, violence and war which are unprecedented. Human beings are quarrelling, killing, destroying, butchering and liquidating each other for the things made by the hand or by the mind. They have been passing through a great deal of anxiety, sorrow, uncertainty, constant striving, depression, agony, hatred, ambition, jealousy, fear, torture, dishonesty and cruelty. Jiddu Krishnamurti says that thought is the cause of world predicament. Thought is responsible for all the cruelty, the wars, the war machines and the brutality of war, the killing, the terror, the throwing of bombs and taking of hostages. The solution of world predicament is choiceless awareness which is meditation, intelligence, wisdom, peace and love. In this paper, I explain the state of world predicament, the cause of world predicament and the solution of world predicament according to Jiddu Krishnamurti.

At the outset, I would like to clarify that Indian philosophy does not seek image-management. In the same breath, I would like to assert that it does contribute substantially to all branches of management. The role is too vast but here I have confined myself to a recent branch of management and it is image management. Similarly, I have focused here only on Vivekananda though it is possible to bring out the contribution of other thinkers as well. In the age of globalization new concepts are emerging rapidly. Some of these concepts are related to individual development. So here I propose to consider how Vivekananda’s life and philosophy leads to personality development and teaches lessons in Image management. Let us begin with the definition of man­agement. Management is what management does. So a manager is one who manages something for better result. So there is need to develop good manager through his image management. So I think that through the lessons we learn from Swami Vivekananda’s life and philosophy, the manager’s image gets developed which helps him a long way. Through certain virtues like confidence, patience, concentration, positive thinking, fearlessness, considering problems as opportunity, decision-making, modernity, and truth. So “It is time to Arise! Awake; stop not till the goal is reached”. In short on every stage everyone is working as manager, leader. For that image management is essential for one and all. We are enriched by reading Swami Vivekananda’s life and philosophy. To succeed we need to emulate Swami Vivekananda. Unless we hearken unto his words of advice and wisdom, hope and inspiration, we can neither prosper individually nor achieve collective progress. His life and teachings are our last hope, our last refuge. I have made here a humble attempt to show its relevance in image management.

In ancient India, women, who represented nearly one half of the population of the society, played a role and contributed to socio-economic, cultural and political condition of the country. In every sector, women have given great contributions. But their roles and contributions could not be recognized, because it has been a male dominated society from the beginning until today. But it is also true today that whatever women have achieved it is not early for them. They have struggled and completed a long journey. We can see this struggle very easily from ancient/epic period until today. We have covered a long distance and this journey is going on. Women have been personified as Shakti and equated with the goddess. Their roles and contribution have not been recognized by religion and literature of the period consolidating thus their ignominy in ancient India. But despite of this, we cannot forget their contribution especially in Indian philosophy and spiritualism. These aspects have been identified and analyzed in this part of the study.

On the advent of 150th birth anniversary of Swami Vivekananda (Jan 12 1863–July 4 1902), this paper aims to revisit the philosophical messages of Swami Vivekananda on women and empowerment. Organized in three separate sections, this paper tries for an in situ reading of Swami Vivekananda’s utterances and writings on women in section 1 to situate his vision in the broad socio-political context of his time, and amidst his personal life-experiences. For, I agree with many feminist philosophers that the lived, situated context of experiences mold them, make them what they are, and is an integral factor in coloring our ‘gaze’ on an issue. In section 2, salient points from Swamiji’s vision of women will be presented gleaned from his various speeches, writings, and epistles. The amalgamation of the normative, absolutist elements from Hindu orthodox system with his own bold, radical ideas in his outlook will be pointed out; and will be argued for as a characteristic of his era. In the last section this paper aims to highlight his message of spiritual equality for enriching the contemporary discourse of empowerment.

The term ‘identity’ designates a sense of self that develops in the course of a man’s life that relates him to and sets him apart from his social milieu. It is generally through language, culture, customs, region and religion that one’s identity gets formed. But when there is an interference with these determinants, it affects the very identity of the group. British colonization and British rule for around 200 years in India interfered with the identity of various tribal groups. Current paper talks about the impact of British colonization on the identity of the tribes of Arunachal Pradesh - one of the states in North East India and will try to say that these tribes face a two-fold identity crisis. One crisis is a result of different policies adopted by the British during their rule to keep these tribes secluded and isolated. It has created a gap between them and the mainstream India and has adversely affected the process of national integration and formation of ‘national identity’ of these tribes even after India’s independence. With the advent of British, even the Christian missionaries came to this region. They wanted to ‘civilize’ these tribes by giving them modern education, health care and most importantly their religion. The increasing number of conversions has given rise to another crisis namely that these tribes losing their tribal identity and consequently becoming alien to their own culture. The current paper will try to throw light on both these issues which have resulted into tribal alienation and will also suggest that a developmental model focusing on their total integration can resolve their identity crisis.

Consciousness associated with the subtle body and gross body. In the spiritual science of Indian philosophy the art of yoga has two main kinds first is called Rāj yoga then other one in called Hatha Yoga. Hatha yoga starts its techniques from physical purification but Rāj Yoga gives attention on the moral and physical purification. The science of Medicine targets to the ill cell of body but Meditation targets to only the soul of human body. The consciousness is compulsory part for Medicine or Meditation. Without the consciousness there is no meaning of Medicine or Meditation. Meditation creates harmony between the sympathetic and parasympathetic system. Meditation creates wisdom. The wisdom full personality of a human being is able to fight every problem of the life. Meditation provides a stress free or fear free way of life. Peace is a key of happy life and an intellectual life. The peace management of our modern life style can be achieved by the practices of Meditation.

Religion and human life are inseparable. The origin of religion can be traced in man’s inner urge to know and feel something that is grand, noble, attractive but beyond his grasp. The earlier roots of religion are found in the sense of fear and incompleteness. It coincided with the need of personal fulfillments through nature and nature worship. It was a journey from tribe to society giving way to globalization. The establishment of organized, institutional religions also had many adverse side effects. They included fundamentalism, fanaticism and religious frenzy leading to violence and bloodshed. The religion has distanced itself from personal level. It has been limited to festivals, rituals and such outward things. It has lost true religiosity and relevance to life. The need to bring interreligious harmony can be achieved through various ways. They include acceptance of a common religion, critique of religion, equal status to all religions, secularism and the state of being religion less. The paper attempts to focus the issues concerned. It emphasizes to follow genuine religiosity at personal level rejecting the socio-cultural dimensions applied to religion.

Love spontaneously gives itself in endless gifts. He who has no love in him values the gifts of his lover only according to their usefulness. But utility is temporary and partial. It can never occupy our whole being; what is useful only touches us at the point where we have some want. When our whole mind is bent only upon making use of this world, it loses for us its true value. Tagore beautifully mentions- It is our desires that limit the scope of our self-realisation, hinder our extension of consciousness, and give rise to sin, which is the innermost barrier that keeps us apart from our God, setting up disunion and the arrogance of exclusiveness. The idea of selflessness is the essence of love. It is a journey towards realizing the Infinite. Love binds us but by taking the responsibility, we can set the self free. Even though the laws are so important, the status of the Infinite goes beyond logic and law because the Infinite is boundless, limitless .As Sri Sri says, “Love is not an emotion, it is your very existence.” Love is not a relation or a property, it is a phenomenon. In this way, I am trying to explore the abstract notion of ‘love.’

This paper takes an Indian philosophical approach to explore the play of reality with imagination in the realm of poetic creation. Endowed with the impulse of creation, the poet referred to as ‘ṛṣi’, i.e., the seer, in Sanskrit, seeks to express his vision of the world through his literary creation, the kāvya. ‘Sŗṣṭi’, the Sanskrit word for ‘creation’, signifies three things simultaneously - an activity, a process and the result of them, i.e., the created one. Here, attempt is made to show how in poetry all these co-mingle, and the known world is created anew by the poetic genius. It is then akin to experiencing the Supreme Bliss. Further, it shows how aesthetic imagination creates poetry with the coagulation of bhāva (emotion) and rasa (signifying the taste of the blissful) which are the heart and soul of poetry. It is believed that if a poetic creation is to reach out to another soul, a poet, in the true sense of the term, has to be an ardent worshipper of ‘speech’, referred to as ‘Vāk’ in Indian Philosophy. This paper tries to reflect the journey of speech towards its divine elevation - through the stages of vaikharī, madhyamā, pasyanti to the ultimate, parā.

Gandhian economics includes the study of all relevant economic activities having a relevance to Indian conditions. These activities include production, distribution, consumption, public finance and sarvodaya. Truth and non-violence are at the core of Gandhian economics. It refers to all such economic activities in which material well-being of all human beings is regarded as the central point. Gandhi’s khadi movement was ideologically woven around the need to provide supplementary work to idle or underemployed rural hands. Hence, khadi required simple, comprehensible technology and a local resource base for both its production and consumption. It was round this constructive ideology that a political movement was built. The khadi movement was a campaign to establish a non–violent economic order. As Gandhi’s social experiment, khadi was to be a national industry in the interest of the masses. It was important from the point of view of the diminution of unemployment, increase in national production, increase in the purchasing power of the poor and the collective wealth of the nation. It was his basic and elemental humanism, ultimately based on the spiritual experience of oneness of being, the root of his economic and social theories and practice.

The author aims to provide an insight into Hindu world view in general and that of Viśistādvaita Vedānta in particular with regard to sensitivity and richness on issues concerning the environment. Contrary to the anthropocentric model of the West, Indian culture primarily has the reverential attitude towards nature and its strategic extension as a tool for environmental conservation which are reflected in Hindu beliefs and practices, myths and ethical injunctions, hymns and incantations. Such reverential attitude to nature and total world-view are deeply rooted in the philosophy of Viśistādvaita. Its ethics influences resource use and distribution, religion influences an individual’s attitudes and behavior; philosophy builds a strong foundation. Impelled by greed and arrogance, modern man may claim to be a presiding deity Brahmā, the creator or Śiva, the destructor. But he cannot claim to be Visnu, God of Love, the Sustainer of the universe. To meet the challenge of modern man, western world started inventing a new philosophy. In India, attempts are made to revive the resources within the tradition. Viśistādvaita Vedānta provides a good paradigm.

One obstacle that Jain scholars have to face is a prevalent assumption that Jainism is monolithic and has not changed over time. While it can be said that there have not been drastic changes to basic doctrine, Jainism has experienced both significant evolution and devolution on practices in response to changing times. One example of this is the transformation that occurred in the first century CE in terms of the application of an ancient study method for Scriptures called anuyog. Why was this method changed? What was its original relevance? What were the advantages and disadvantages of the new method introduced? These questions are approached through the use of a specific example: applying the older anuyog technique to one verse ‘to know one is to know all’ (je egaṃjāneyi se savvaṃ jāneyi) as it appears in the Achārānga Sutra, (the first of the twelve primary canonical texts of the Jain tradition). The paper will therefore both increase scholarly awareness of ancient Jain analytical practices and, by example, elicit a broader depth of meaning of the Jain concept of ‘to know one is to know all’.

Intrinsic and essential nature (svarupa) of Brahman, as Light luminous-in-self of Witness Consciousness (sakshi chaitanya) requires a radically apophatic discourse. Brahman is Ātman, the inner Self, of all beings, is uniform, nondual (ekam-eva-advitiyam), unchangeable, Ultimate Reality which cannot be objectified in any way, since It is the unseen seer, the unthinkable thinker, the unknown knower. The Upanishads require the unique method of excluding all empirical modes of teaching or knowledge about Brahman. And, this method shows Brahman revealed by itself, by simply removing the imaginary veil of wrong thinking, constructed by projecting limiting adjuncts of ignorance (avidya). Brahman, as the inner Self, needs no definition or evidence to be known. Really speaking, it is impossible for anyone „to define” in words or „to formulate” an idea about Brahman, for the simple reason that It is beyond to discursive thought. Brahman, Ultimate Reality, is non-dual light, pure Consciousness as intuitive experience, through which all human activities are performed. Just in this spectrum of non-dual experience, must be understood the negation neti, neti in Sankara`s thought: far from being a mere exercise of philosophical dexterity, via negativa has a practical application, experiential in knowledge of Ultimate Reality.