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.

Dharma is the road for both the individual and the social progress in the world. It is fundamental for the growth of the individual and thereby for the society. In this paper, I propose to discuss the above mentioned topic under the following heads: 1) Dharma – its connotation - literally meaning “that which upholds, supports or maintains the regulatory order of the universe. It also refers to the righteousness and duty of humans towards oneself, society and the universe at large. 2) Dharma – its classification - according to the Indian tradition and philosophy, Samanya and Visesha, i.e. general and specific duties, depending on the functionality, taking into consideration the unity as well as diversity among human beings. 3) Dharma - its application - the individual’s practice of values such as truth, righteousness, harmony, kindness, love, non-violence, etc., is made possible only as a member of the society. These values pursed by the individuals have social significance for they are practiced to help others and thereby help themselves. When an individual discards this fundamental principle, life becomes meaningless, and the society chaotic. The scriptural clarion call to Dharma is but to feed the roots of integrity in our lives.

Vaisesika is one of the very oldest of the six orthodox systems of Indian Philosophy. This system was found by the great sage Kanada also named Uluka. It is associated with the Nyaya system and has the same end in view, namely, the liberation of the individual self. It represents a pluralistic realism and is usually held to be an atomistic, metaphysical theory. It accepts only two independent sources of knowledge, perception and inference. It brings all objects of knowledge, i.e. the whole world under seven categories, namely, Dravya, Guna, Karma, Samanya, Visesa, Samavaya and Abava. And the atomic theory of the Vaisesika explains the order of creation and destruction of non-eternal objects. It is an early attempt at an atomic theory of the universe and consequently does not mention ‘God’, but later commentators felt that the atoms by themselves could not have created an orderly universe so they postulated a ‘God’ regulating the activities of the atoms. This paper will give a brief survey of the atomistic pluralism of Vaisesika Sutras.

The philosophers claim that everything in the world is maintained in a disciplined way. They claimed that there is cause-effect relation behind every event. But it is the view of Imam Gazzali that the connection between what is believed to be the cause and the effect is not necessary. For example, This is not That; nor That can be This. Or: the affirmation of one does not imply the affirmation of the other, nor the negation of one implies the negation of the other. The existence of one is not necessitated by the existence of the other, nor its non-existence by the non-existence of the other. There are other examples, as well, such as the quenching of thirst and drinking, satisfaction of hunger and eating, burning and contact with fire, light and the rise of the Sun, death and the severance of the head, healing and the use of medicine, the loosening of bowels and the use of a purgative, or any other set of events observed to be connected together in Medicine, or Astronomy, or Arts, or Crafts. They are connected because of the Decree of God, the Lord of the Universe, which preceded the existence. If one follows the other, it is because God has created them in that fashion, not because the connection in itself is necessary and indissoluble. He has the power to create the satisfaction of hunger without eating, or death without the severance of the head, or even the survival when the head has been cut off, or any other thing for that matter.

What has been noticed during the history of human thought and human life is that forms, figure, feelings of pleasure and aesthetic perception, are not the only subjects that belong to the sphere of art. In fact, art includes other aspects, such as themes and content. As a matter of fact, each art work could be considered as outstanding, not only because of its form, but because of its theme and content, as well. However, art works in the western classical art, were inspired by mythology and religion and their form has been a reflection of that content. In this paper art is going to be discussed through its religious themes and contents. Therefore, first, I will analyze some approaches to religious themes and content in art works through discussion of religion as its background. And, second, I will try to establish a method which will distinguish between religious and non-religious themes and contents in the works of art.

One of the most important and most original Islamic philosophers, Razi, has a radical view of philosophy. His approach to philosophy is radically rational or Aristotelian, and it seems that he does not give any place to godly or divine concepts in his cosmological design. Against some concepts that have been suggested in the basic sources of Islam, like Quran and hadits, Razi offers some different concepts which he uses in a slightly different manner. So, in this paper I will try to compare and explain those concepts within the borders of Islamic and Aristotelian understanding of philosophy.

Sufis have advocated, as well as appropriated, the perennial hermeneutical breakthrough that while a set of exactly true statements referring to the Ultimately Real is impossible of formulation, the scriptural revelations of historical religions symbolize what is ultimately Real in their specific cultural contexts. Such a hermeneutical standpoint of Sufis has profound sociopolitical implications in view of the fact that theological politics of truth has hyperpolarized the entire humankind into perennial warring camps. Sufis, across differences of cultural conditioning, philosophical interpretation, theological exegesis and jurisprudential reconstructions, have been unanimously oriented to moral struggle as well as spiritual transformation owing to their irresistible love of God and their quest for God-realization. Their non-consequentialist commitment to fundamental values of Islam and their unconditional love of God germinated a universalist, perennialist and transcendentalist spiritual quest whose contemporary appropriation by Muslims and assimilation by non-Muslims can pave the way for peace, love, catholicity, pluralism, as well as justice and sustainable development. This pluralistic ethos of Sufis needs to be revisited and re-appropriated. Their emphasis on tolerance, pluralism, liberalism, love and peace needs to be underscored in our times. Their aversion to any kind of ideological dogmatism and theological fanaticism needs to be re-appropriated.

The paper aims at analyzing the arguments put forward by al-Ghazālī and Ibn Rushd on the question of the divine attributes in the sixth chapter of their respective works, the Tahāfut al-Falāsifa (The Incoherence of the Philosophers) and the Tahāfut al-Tahāfut (The Incoherence of the Incoherence). By comparing these two works, it appears that Ibn Rushd’s intention is to defend philosophy against the assumed misunderstandings of al-Ghazālī. The Arabic philosophical texts of the sixth chapter constitute a debate over the proper understanding of the divine attributes, their origination and evolution from its roots in Greek thought to its development by the Mu‘tazilites, Ash‘arites and the Muslim philosophers. Distinct from the doxological “names” of God, the matter of the attributes was a subtle point of doctrine that belonged largely to the realm of intellectuals. For them, however, it carried a great deal of weight: having to do with the relation of God’s essence to such qualities ascribed to Him in the Qur’an as knowledge, power and will. In the final analysis, the attributes discussion was effectively over the nature of the God. It furthermore came to bear on other such significant points as the oneness of God and His relationship to creation. God’s knowledge is discussed by al-Ghazālī and Ibn Rushd respectively. Becoming familiar with the implications behind our authors’ references to various religious groups helps us appreciate their interactions and understand where within the disciplines of kalām and falsafa they themselves stand. It appears that Ibn Rushd’s concerns lie primarily with upholding the Greek tradition and showing its compatibility with Islamic doctrine, a task that sometimes prompts him to break with his own Muslim predecessors in falsafa.