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In The Hindu Self and its Muslim Neighbors, the author sketches the
contours of relations between Hindus and Muslims in Bengal. The
central argument is that various patterns of amicability and
antipathy have been generated towards Muslims over the last six
hundred years and these patterns emerge at dynamic intersections
between Hindu self-understandings and social shifts on contested
landscapes. The core of the book is a set of translations of the
Bengali writings of Rabindranath Tagore (1861-1941), Kazi Nazrul
Islam (1899-1976), and Annada Shankar Ray (1904-2002). Their lives
were deeply interwoven with some Hindu-Muslim synthetic ideas and
subjectivities, and these involvements are articulated throughout
their writings which provide multiple vignettes of contemporary
modes of amity and antagonism. Barua argues that the
characterization of relations between Hindus and Muslims either in
terms of an implacable hostility or of an unfragmented peace is
historically inaccurate, for these relations were modulated by a
shifting array of socio-economic and socio-political parameters. It
is within these contexts that Rabindranath, Nazrul, and Annada
Shankar are developing their thoughts on Hindus and Muslims through
the prisms of religious humanism and universalism.
This book is a thematic study of the poet-thinker Rabindranath
Tagore's conceptual project of harmonizing the one and its many.
Tagore's writings, in Bengali and in English, on religious and
social themes are held together by the leitmotif of a "harmony"
which operates across several existential, religious, and social
polarities - the finite and the infinite, the temporal and the
eternal, and the individual and the universal. Tagore creatively
appropriated materials from diverse sources such as the classical
Hindu Vedantic systems, the folk piety of Bengal, and others, to
configure a dialectic which shapes his writings on both religious
and social themes. On the one hand, each individual is irreducibly
distinct from everyone else, and, on the other hand, each
individual gains their spiritual depth precisely by being placed
within the dynamic matrices of an interrelated whole. Thus, we find
Tagore rejecting certain monastic forms of Hindu world-renunciation
and also certain ecstatic dimensions of devotional worship - the
former because they efface individuality and the latter because
they can generate self-absorbed styles of living. Again, Tagore is
as sharply opposed to Bengali imitativeness of English modes of
being in the world as he is to Bengali forms of insularity - the
former because it dilutes the concrete richness of indigenous
lifeforms and the latter because it confines individuals to
parochial enclosures. Tagore's life-long endeavor was to configure
a "third way" by rejecting both the blank homogeneity of an
undifferentiated one and the particularistic insularities of a
multitude without a deeper center of coherence.
Hindu and Christian debates over the meanings, motivations, and
modalities of 'conversion' provide the central connecting theme
running through this book. It focuses on the reasons offered by
both sides to defend or oppose the possibility of these
cross-border movements, and shows how these reasons form part of a
wider constellation of ideas, concepts, and practices of the
Christian and the Hindu worlds. The book draws upon several
historical case-studies of Christian missionaries and of Hindus who
encountered these missionaries. By analysing some of the complex
negotiations, intersections, and conflicts between Hindus and
Christians over the question of 'conversion', it demonstrates that
these encounters revolve around three main contested themes.
Firstly, who can properly 'speak for the convert'? Secondly, how is
'tolerating' the religious other connected to an appraisal of the
other's viewpoints which may be held to be incorrect, inadequate,
or incomplete? Finally, what is, in fact, the 'true Religion'? The
book demonstrates that it is necessary to wrestle with these
questions for an adequate understanding of the Hindu and Christian
debates over 'conversion.' Questioning what 'conversion' precisely
is, and why it has been such a volatile issue on India's
political-legal landscape, the book will be a useful contribution
to studies of Hinduism, Christianity and Asian Religion and
Philosophy.
Hindu and Christian debates over the meanings, motivations, and
modalities of 'conversion' provide the central connecting theme
running through this book. It focuses on the reasons offered by
both sides to defend or oppose the possibility of these
cross-border movements, and shows how these reasons form part of a
wider constellation of ideas, concepts, and practices of the
Christian and the Hindu worlds. The book draws upon several
historical case-studies of Christian missionaries and of Hindus who
encountered these missionaries. By analysing some of the complex
negotiations, intersections, and conflicts between Hindus and
Christians over the question of 'conversion', it demonstrates that
these encounters revolve around three main contested themes.
Firstly, who can properly 'speak for the convert'? Secondly, how is
'tolerating' the religious other connected to an appraisal of the
other's viewpoints which may be held to be incorrect, inadequate,
or incomplete? Finally, what is, in fact, the 'true Religion'? The
book demonstrates that it is necessary to wrestle with these
questions for an adequate understanding of the Hindu and Christian
debates over 'conversion.' Questioning what 'conversion' precisely
is, and why it has been such a volatile issue on India's
political-legal landscape, the book will be a useful contribution
to studies of Hinduism, Christianity and Asian Religion and
Philosophy.
This introductory text points to some of the diverse tapestries of
Hindu worldviews where scriptural revelation, logical
argumentation, embodied affectivity, moral reasoning, and aesthetic
cultivation constitute densely interwoven conceptual threads. It
begins with an exploration of some classical iterations of the
quest for a fundamental ontology amidst the diversities of the
everyday world. This quest is often embedded in both a diagnosis of
the human condition as structured by suffering and a therapy for
recovery from worldly fragmentation. A crucial aspect of this
therapeutic structure is the analysis of the means of knowledge and
the categories of reality, since in order to know the nature of the
world one must proceed along truth-tracking routes. Such dynamic
mind-world encounters are mediated through language, and Hindu
philosophical texts extensively discuss the motif of whether or not
deep reality can be comprehended through linguistic structures.
These philosophical exercises also shape reflections on themes such
as aesthetics, social organization, the meaning of life, and so on.
As Hinduism increasingly migrates to western locations through
practices of yoga, meditation, and mindfulness, and along with
sensibilities relating to vegetarianism, ecology, and pacifism, we
encounter multiple translations of these classical motifs relating
to the self, language, and consciousness.
This introductory text points to some of the diverse tapestries of
Hindu worldviews where scriptural revelation, logical
argumentation, embodied affectivity, moral reasoning, and aesthetic
cultivation constitute densely interwoven conceptual threads. It
begins with an exploration of some classical iterations of the
quest for a fundamental ontology amidst the diversities of the
everyday world. This quest is often embedded in both a diagnosis of
the human condition as structured by suffering and a therapy for
recovery from worldly fragmentation. A crucial aspect of this
therapeutic structure is the analysis of the means of knowledge and
the categories of reality, since in order to know the nature of the
world one must proceed along truth-tracking routes. Such dynamic
mind-world encounters are mediated through language, and Hindu
philosophical texts extensively discuss the motif of whether or not
deep reality can be comprehended through linguistic structures.
These philosophical exercises also shape reflections on themes such
as aesthetics, social organization, the meaning of life, and so on.
As Hinduism increasingly migrates to western locations through
practices of yoga, meditation, and mindfulness, and along with
sensibilities relating to vegetarianism, ecology, and pacifism, we
encounter multiple translations of these classical motifs relating
to the self, language, and consciousness.
Though, in simple terms, Yog c ra means, "the school that practices
the way of yoga," but the practical methodology of yogic meditation
merely reveals the meaning of the underline philosophy. The key
emphasis of Yog c ra is on insight meditation which is actually
considered to be a means of abandoning delusions regarding self and
the world. This book is a humble endeavour to propagate the vast
Philosophical content of the Yog c ra school of Buddhism.
Mental health is an integral component of health that helps a
person to realize his or her own relational abilities using the
psychomotor, affective and cognitive domains. A high prevalence of
mental disorders is seen in old age and predominant among these is
depression. The community-based mental health studies have revealed
that the point prevalence of depressive disorders among the
geriatric population in India varies between 13 and 25 per cent.
Another common mental health problem of the elderly is dementia.
The total prevalence of dementia rises sharply above age 75.
Individuals with dementia have reduced survival. The prevalence of
cognitive impairment has been estimated between 11% (cognitive
impairment- no dementia: ages 65-74) and 98% (memory impairment on
at least one objective test). The financial burden including
medications, care giving and institutional care; increases with the
severity. This book explores the mental health status of the
elderly Indian population. It also evaluates the National Mental
Health Programme in India and identifies the scope of improvement
in the mental health care delivery systems for the elderly.
"Applied Buddhism" is the foundation of our true understanding of
all the events occurring in nature. It explains how every person
can relate Buddhist ideas in his or her daily life and in
profession. This book provides guidance for understanding the
Doctrines of the Buddha and their effective applications to reduce
our sufferings. In recent times, some of the new concepts that have
evolved in Buddhism are Engaged Buddhism, Social Buddhism, Socially
Engaged Buddhism and Green Buddhism. "Applied Buddhism" is an
effort to integrate all these scattered aspects of Buddhism under
one single and unified concept. Through this Applied Buddhism, one
should be able to follow Buddhism without being a Buddhist.
"Applied Buddhism" is the foundation of our true understanding of
all the events occurring in nature. It explains how every person
can relate Buddhist ideas in his or her daily life and in
profession. This book is a humble endeavour to motivate the new
learners and provide them first-hand guidance on the vastness of
the Philosophical approach of Buddhism. It provides effective
guidance on the application of Buddhist teachings in modern
mathematics.
In the opinion of leading linguistic scholars, P li was probably a
synthetic language created from several vernaculars to make the
Buddhist texts comprehensible to Buddhist monks living in different
parts of northern India. P li language was also used to preserve
the Buddhist canons of the Therav da Buddhist tradition, which is
regarded as the oldest complete collection of Buddhist texts
surviving in an Indian language. P li has been used almost
exclusively for Buddhist teachings, although many other religious
and literary works related to Buddhism were also written in P li.
This is a humble endeavor to motivate and provide first-hand
guidance to the new researchers in health care. This book is a
simplified version and a ready guide on how to frame and conduct a
health research, analyze the data and present the final report in
an effective manner. This book is designed as a project report and
explains in brief, certain important aspects of research
methodology and biostatistics wherever appropriate. This book also
provides adequate information on publication in indexed journals.
Excluding the literature Review and Annexure, all the remaining
portions of the project report of a research could be included in
scientific articles for publication. However, we should always
remember that Literature Review would hold the key in the case of
Systematic Reviews and Meta-analysis. Due to paucity of space in
most of the indexed journals, researchers are advised to be
stringent with the use of language and make an attempt to express
the maximum information by using optimum words in their research
reports.
The Buddha himself admitted that he was the Buddha and not a
supernatural being. Though the concept of glorification was never
desired by the Buddha, but it had attracted various communities
across the world for centuries (in the form of Buddhist Art,
Meditation and Prayers) and served as an invisible and inseparable
bond of unity and harmony in the society. It is impossible to
perfectly identify the time when the first concept of glorification
of the Buddha and the Bodhisatta was initiated in Buddhism. This is
due to the fact that by the time the Canon was put to writing, the
Buddha concept had already undergone significant glorification. So,
what we have today in the Canon is a mixture of old and new
materials.
This book is a humble endeavor to make the new learners understand
the vastness of Philosophical approach of Buddhism. This book is a
simplified version and provides guidance on how to apply the
Buddhist concept of emptiness in modern science. This is the first
episode in this series which basically deals with the emptiness of
matter in perspective of Applied Buddhism. "Applied Buddhism" is
the foundation of our true understanding of all the events
occurring in nature. The term "Applied Buddhism" explains how every
person can relate Buddhist ideas in his or her daily life and in
profession. However, many people even today, are unaware of the
fact that modern science has its long history of origin which can
be traced back far from the Buddhist era.
A cross-sectional study was conducted among 627 elderly individuals
of 60 years and above in the rural area of Udupi taluk. The
objectives were to determine the prevalence of depression and to
study the correlates of depression among the elderly. In this
study, the prevalence of depression among the elderly population
was determined to be 21.7%. The prevalence in the age group of 80
years and above and those individuals who had a history of death in
the family within the last six months were found to be 34.4% and
52.4% respectively. Multiple logistic regression analysis revealed
that these two correlates were independently associated with
depressive disorders in elderly population.
Amoghapa (Avalokitevara Bodhisatta with the Unfailing Rope) is one
of the popular esoteric forms of Avalokitevara, who protects all
sentient, living beings by means of his rope of compassion and has
their wishes fulfilled. Amoghapa owes his existence to the rise of
the Diamond Vehicle (vajrayna) in India and is mentioned in various
works of esoteric Buddhism. Though the initiation of this
Bodhisatta in East Asia remains unclear, but the examination of
Amoghapa images suggests that the cult of Amoghapa in East Asia
arose in the late seventh to eighth centuries. It was widespread at
Dunhuang, Sichuan, Java, Sumatra, Bali, Japan and received impetus
from the Himalayan tradition as well as local adaptations. The
oppression associated with the revival of Hinduism followed by the
Muslim invasion during the 12th Century C.E. had resulted in
extinction of Amoghapa cult from India.
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