First Session of SPPIS, Haryana

First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS), Haryana on the theme

“The Contribution of Contemporary Indian Philosophy to World Philosophy”

30th June, 2012

Organizes by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Milestone Education Society (Regd), Pehowa,(Kurukshetra)-136128 (HARYANA)

Preface

Part-I: Contemporary Indian Philosophers

Swami Vivekananda’s response towards religious fanaticism

Swami Vivekananda philosophises Easts in the West

Four Yogas and the Uniqueness of Swami Vivekananda’s Philosophy

The Ethics of Work-A study of Swamiji’s Karma-Yoga

The Philosophy of Education in the Vision of Swami Vivekananda: A Brief Analysis

Swami Vivekananda on Indian Culture

Bhagat Singh as a Surefooted Revolutionary and His Verdure: A Foster- son of Colonialism

SOCIAL PHILOSOPHY OF SAHEED BHAGAT SINGH

Karma as the main way in Gītā : Revisiting Tilak’s contribution to world Philosophy

Matter and Spirit: A True Reconciliation of Sri Aurobindo

A STUDY OF ECONOMIC IDEAS OF GANDHI AND NEHRU

Relevance of Gandhian Concept of Non-Violence in Today’s World

Science, Biotechnology and Yoga: An Aurobindian Perspective

Tagore’s Philosophy on Humanism

Casteism, Social Security and Violation of Human Rights

Part-II: General Themes

Materialism in the Śāstravārtasamuccaya of Haribhadra Sūri

Soul and Its Nature: Its Key Role and Impact in Development of Intellect in Man.

Faith and Worship: Two fundamental Human Concepts

Right System in Islam

Introduction to Theravada Buddhist Meditation

Annexures:

Programme Organised

Publications of the Centre

Organizing Committee

Preface

The 150th Birth Anniversary of Swami Vivekananda (1863-1902) will be celebrated all over the world during 2012-13. First Session of SPPIS, Haryana focuses on contemporary Indian philosophy. In the 19th century Mother India gave the birth to some bright Stars, of course, not in the sky, but on her soil. They were luminaries in their respective fields. Rabindranath Tagore, Keshab Chandra Sen, Acharya Prafulla Chandra Roy, Acharya Jagadish Chandra Bose, Raja Rammohan Roy, Iswarchandra Vidyasagar, Ramakrishna Paramhansa, Mahatma Gandhi, Lokmanya Tilak, Bipin Chandra Pal, Swami Vivekananda and Netaji Subhas Chandra Bose are some of the most revered personalities of that century. In this regard the Centre for Positive Philosophy and Interdisciplinary Studies (CSPPIS), Pehowa (Kurukshetra) devoted its first session on contemporary Indian philosophy.

In the last decays, a number of monographs on the history of Indian philosophy have been published. Of the books by Indian authors, the following are worthy of notice, first and foremost: the two volume Indian Philosophy by Dr .Sarvepalli Radhakrishanan, the former President of the Republic of Indian, A History of Indian Philosophy by Surendrantha Dasgupta; Suryanarayana Sastry’s Short History of Indian Materialism in Sanskrit; Hiriyanna’s Outlines of Indian Philosophy; An Introduction to Indian Philosophy by S.Chatterjee and D. Datta; A History of Indian Philosophy by Ram Mohan Roy and many more treatises on contemporary Indian philosophy too. The common feature of these works is that they are all written form the positions of idealist interpretation of history and are limited to the ancient, medieval and modern periods of the history of Indian philosophy.  The situation is the same in the works of the Western historians of philosophy, where the whole of the history of Indian philosophy is essentially reduced to the history of the three unorthodox and six orthodox systems. Our attempt is to make a critical evaluation of all philosophers with their main issues or trends of philosophical speculations in contemporary times whether they are academicians or non-academicians.

Here we uploaded some abstracts of contributors and only of English language. We got paper on Swami Vivekananda, Gandhi, Ambedkar, Sri Aurobindo, Bhagat Singh, Bal Gangadhar Tilak, Nehru etc. and also some papers on general interests.  There are also some Hindi papers we got. We will publish it in a book till December.  We are thankful to the contributors who made this session successful through their valuable contribution. This session is unique in itself as it started a new trend of philosophical speculations and availability of online resources. We hope our contributors find it valuable in their academic as well as social life.

Dr. Desh Raj Sirswal

Convener, First Session of SPPIS, Haryana

Swami Vivekananda’s response towards religious fanaticism

Swami Vivekananda’s response towards religious fanaticism

Swami Vivekananda is one of the modern age philosophers of India who has commented on various subjects. As a follower of universal religion, at many times he has criticized orthodoxy and rigid nature of religion. He proposed Sarvajanika Dharma and criticized conservatism in religion. While doing this he has assessed fanaticism in religion. This paper examines his views on fanaticism and evaluates his reaction towards it. He has not only discussed the causes and effects of fanaticism but also suggested some remedies for its cure. While giving causes of fanaticism he discusses how ignorance and bad faith are responsible for origin of it. Regarding the influence of it on human world he says that fanaticism is most hard barrier for development of true religion and is responsible for destruction of human civilizations. When we study his ideas and views on it we can see that his viewpoints are still relevant today. Today in the age of growing disparity, fundamentalism and violence his suggestions can be good tools for creating the environment which will change the situation of the world.  An attempt is made in this paper to understand and interpret his ideas and see it they are relevant today or not.

Pradeepkumar Mane, PhD Research scholar, Department of Philosophy, University of Pune.

Swami Vivekananda philosophises Easts in the West

Philosophy travels, and it travels through pen and vocal cords. It travelled in East with Lord Buddha and Swami Vivekananda took it to the West. We would like to highlight through this paper the message which Vivekananda spread. He walked as a missionary in the west, holding flag of Hindu religion at Parliament of Religion in Chicago (1893). How he philosophises the eastern ocean of knowledge and learning into an alien land with objective philosophy of past in a modern way? The philosophy of Vedanta through which he conquered the Western elite minds which modernity still speaks of. He was an integrationist of East and West. Through this paper we would be analyzing the practicality of how difficult discourse it was for Vedanta into the western philosophical thought of binary opposition, simultaneously in India considering caste system as evil? The debate of how nature is representation of supernatural consciousness of different religions. We would throw light on his mission of spiritual foundation in the West along with his goal to reach masses that have to manifest what potential has been hidden within. At last how he will be regarded as the prophet of modern age and generations (present and upcoming).

Pradyumna Anil Purohit1

(Institute of Law, Nirma University, Ahmedabad, Gujarat)

Address: L-4, Krishna Marg, Laxmi Niwas, C-Scheme, Jaipur, Rajasthan, 302001.

 

Harshal Gupta2

(Institute of Law, Nirma University, Ahmedabad, Gujarat)

Address: 58, 12th E Road, Sardarpura, Jodhpur, Rajasthan, 342001

 

Four Yogas and the Uniqueness of Swami Vivekananda’s Philosophy

Contemporary Indian Philosophy has arisen in awareness of the need to blend the forces of tradition with those of modernity. The Contemporary Indian Philosophers are of the opinion that philosophy is to be treated like an attitude – an attitude towards life. Humanism has always been the most emphatic point for Contemporary Indian Philosophers. One of the trend-setters on this particular point of humanism is Swami Vivekananda, a stalwart of 19th and 20th century Indian Philosophy.  In the philosophy of Swami Vivekananda the concept of yoga plays a dominant role. In Yoga Philosophy, ‘yoga’ means the cessation of mental functions or modifications ( Cittavrttinirodha). The word ‘yoga’ itself is highly ambiguous. In the narrower sense it means ‘union’ while in the wider sense it means ‘marga’ or ‘discipline’. Vivekananda incorporated both these meanings in the word ‘yoga’ with a comprehensive outlook.

Reni Pal, Assistant Professor in Philosophy,   Surendranath College, Kolkata

The Ethics of Work-A study of Swamiji’s Karma-Yoga

On the momentous occasion of Swami Vivekananda’s 150th birth anniversary I take this opportunity to pay obeisance to this great visionary of modern India. Karma-Yoga or the ethics of work is the theme of this paper. Derived from the Sanskrit word ‘kri’ –to do, karma  refers to action  and  the effect of actions. Karma or activity is the essence of Swamiji’s philosophy. Everything we do physical or mental, is karma and it leaves its marks on us. Therefore our personality is the effect of our karma. Karma is the manifestation of the inner strength and for its proper realization one should have knowledge. Ignorance leads to misery which creates a negative influence on the individual and the society. Alternatively, misery breeds inactivity and aversion towards life resulting in stagnation of thought and action. Only through proper knowledge and implementing this knowledge through right action can the nation hope to overcome the present socio-economic crisis the world is experiencing. A universal standard of morality and duty based on the ideal of non-violence is the goal that the great Swami dreamt of.

 

Rita Roy Chowdhury, Associate Professor, Dept of Philosophy, Vivekananda College for Women Kolkata56, M.C.Garden Road, Kolkata, 700030

The Philosophy of Education in the Vision of Swami Vivekananda: A Brief Analysis

Swami Vivekananda, a great thinker and reformer of India propounds his philosophy of education which mainly emphasize on .man-making.. It constitutes as one of the very missions of his life. Vivekananda finds mankind gradually being reduced to the status of a machine due to the tremendous emphasis on the scientific as well as mechanical ways of life. In his vision this mainly is leading mankind to pass through the stage of a crisis. It results into the ignorance of the fundamental principles of civilization. The atmosphere is being pervaded by the constant conflict of ideals, manners and habits. There is only constant attempt to disregard and discard everything that is old which has become a fashion of the day. Swami Vivekananda finds education as the major weapon to fight against all these social as well as global evils. He realizes that solution of these lies in education, enlightenment. In his vision the spiritual awakening of mankind is mainly needed. This constitutes as the main purpose of his philosophy of education. This paper is an attempt to analyze the vision of education of Swami Vivekananda taking into account the basic philosophy of education-the spiritual unity of the universe, method of education, development of personality, religious education, teacher -student interrelationship, education of women , education of the masses. Thus this paper would altogether attempt to focus on his educational philosophy which has its connection to Vedanta.

ANINDITA ROY CHOWDHURY, INDEPENDENT ACADEMIC RESEARCHER, 146, D,L.I.C TOWNSHIP,MADHYAMGRAM,  KOLKATA-700129  WEST BENGAL.

Swami Vivekananda on Indian Culture

Swami Vivekananda (1863- 1902) laid stress on physical development as a prerequisite for spiritual development, which in turn leads to the development of the culture of the country. Swami Vivekananda dedicated his whole life to the great upward swing of humanity. He was indeed a social reformer. In his dynamism of thought human excellence should assert his birth right to be a man. The central theme of his inspiring speeches for the whole world was man— his growth, development and the fulfillment. He found that in spite of India’s rich heritage and strong cultured history, various problems like poverty, weakness and social evils existed in our country. For the past 1000 years various foreign invasions took place. So the Indians were exposed to cultures that were totally alien to them. Several attempts were made by the Indian rulers to give the Indians an administration, which was in consonance with the cultural heritage of the country.  Later, religions became an important part in the culture and places of worship became community centers. The innovations in religious thinking brought two popular beliefs in India, namely Buddhism by the Buddha and Jainism by the Saint Mahavir. Then there was a socio-religious shift or orientation in the Indian culture. Swami Vivekananda has pointed out that every civilization or culture has a particular life-centre, a dominant characteristic or trend.  According to him the life-centre of Indian culture is spirituality. By spirituality is meant a way of life oriented to the ultimate purpose or goal of life which is the realization of the Supreme Spirit or God. Swami Vivekananda once spoke of himself as a “condensed India.” His life and teachings are of inestimable value to the West for an understanding of the mind of Asia. In this paper it is an attempt to draw out Swami Vivekananda’s thoughts and discussion on Indian Culture and its contribution to world.

Gitanajlee Bora,  Research Scholar, Department of Philosophy, Gopinath Bordoloi Nagar, Gauhati University,  Guwahati, Assam 781014

Bhagat Singh as a Surefooted Revolutionary and His Verdure: A Foster- son of Colonialism

What would be better to call Bhagat Singh a poet, historian, writer, philosopher, artist, poet, communist, socialist, Marxist or at the most a family man? A close study of Singh’s character and nature along with his letters throws light on his various shades. Yet, still, always confusion arises. What would be better to call him? Politician, states man, nationalist, national builder, patriot, freedom fighter, terrorist, revolutionary, administrator; list may be long. However, question here is which role was dominant in his life? Hence, in this paper an attempt is made to trace him as a man of multiple personalities. Another attempt is made to trace the favorable factors that nourished his growth as freedom fighter.  When delving through the letters written by him to different personalities, it is learnt that in the midst of various political issues and nationalist movements, he was struggling to take care of his family. It is learnt that he had a special affection towards Harnam Kaur, the wife of his exiled uncle Ajit Singh.   This attempt enables us to grapple with the existing shroud of mystery and confusion regarding the role of Singh as a family man. Therefore, the basic thrust is to explore his approach towards the nation and the British, through which it is possible to study how, a patriot, struggled between his family and the nation. The present study entails a detailed exploration of the Singh’s constructive and political activities in the Punjab. To understand him as a historian and a writer, an attempt is being made to separate fact from the mass of legend, which is interwoven with the slender matrix of history. It is hoped that the present exercise would fill the gaps in our knowledge of Singh’s multiple personalities under study. Thus, a humble attempt is made to move away from the conventional reconstructions of the past towards a more realistic and complex representation. It is hoped that the present study would help the readers to assume that how different he was from others.

Sheena Krishnan Ulamparambath, P.G.Govt. College for Girls, Sector-11, Chandigarh

SOCIAL PHILOSOPHY OF SAHEED BHAGAT SINGH

Bhagat Singh’s extra ordinary activities have made him “The Legend”.  He had given true definition of terror and differentiated terror and the self confidence. He have criticized the capitalism and suggested to aware the people to put an end to communalism. He had strongly opposed the evils system.  He was an Atheist and doesn’t believed in God’s existence even in his last days of lift. It is clear that Bhagat Singh at such an early age had developed his thinking scientifically. He had made the jail, Library and Laboratory through his reading and writings. His social philosophy given us a new way to think about the social problems as well as to solve them. Only the need is to understand and apply them accordingly. Bhagat Singh’s social ideas are still valuable and applicabele in the society.

Manju Chauhan, P.G.Govt. College for Girls, Sector-11, Chandigarh

« Older entries