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"Advaita."
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The Study of Indian Philosophy in the Work of Arvind Sharma (with Particular Reference to Advaita Vedānta)
This essay explores the role of the Advaita Vedānta philosophy of Hinduism in Arvind Sharma’s numerous works on Indian philosophy. It argues that the viewpoint from which he approaches the various traditions he studies is deeply informed by the Advaita Vedānta tradition. It argues that this is not an especially problematic stance, so long as it is clear that this represents his specific point of view as a scholar and is not being falsely represented as an “objective” perspective. It shows that Sharma is indeed open about his affinity for Advaita Vedānta. The essay then engages with various controversies associated with Advaita Vedānta in the modern period, particularly the question of “neo-Advaita” or “neo-Vedānta,” both of which are shown to be problematic terms. The essay then concludes with a broad overview and appreciation of Sharma’s work on Indian philosophy: a body of work which constitutes a major contribution to scholarship even as it advances a particular perspective on the traditions to which is applied (a fact which is true of all scholarship, even that which claims to be “objective” or “neutral” with regard to the subject matter with which it engages).
Journal Article
On Swami Vivekananda and Caste Prejudice: Ethical Implications of the Experience of Non-Duality
The well-known modern Hindu reformer and pioneer of Vedānta in the West, Swami Vivekananda (1863–1902), based his ethical vision on mysticism: specifically, on the direct experience of non-duality and the ultimate unity and organic interconnectedness of all beings. This paper will explore the implications of this experientially based ethos for caste prejudice. Caste remains a hot-button issue in India to the present day and was no less so in the time of Swami Vivekananda. This system of social organization is rightly criticized by social justice advocates for the inequities it enshrines and enforces in Indian society. Because it has historically been justified by reference to Hindu textual sources—specifically such Dharma Śāstras as the Manusmṛti—prejudice based on caste, or casteism, has frequently been depicted, especially by critics of Hinduism, as essential or inherent to Hindu traditions. The implication of this identification of caste with Hinduism, and caste with social injustice, is that Hinduism is an intrinsically wicked and unjust religion. Such simplistic equations fail to consider the extent to which caste prejudice has been condemned by authoritative Hindu teachers, not least, by Swami Vivekananda himself. It is thus important to rearticulate Swami Vivekananda’s rejection of caste prejudice—and indeed, of all prejudice—based on Advaita Vedānta both to make the case against such prejudice in today’s world and to address criticisms of Hinduism as inherently or essentially casteist. Finally, it will be noted that Vivekananda’s criticisms of caste anticipate those of a contemporary anti-casteist voice from the Advaita tradition: that of Hindu theologian Anantanand Rambachan, who has also argued against prejudices of various kinds, including caste prejudice, based on Advaita Vedānta.
Journal Article
The circle of fire : the metaphysics of yoga
\"Examines the Indian philosophy of advaita (non-dualism) in the light of theories and discoveries in the natural, physical, and medical sciences from ancient to modern times, and argues that advaita and the related practice of yoga provide the most suitable spiritual paths for the contemporary rational mind\"--Provided by publisher.
Book
Thai Forest Tradition and Advaita-Vedanta
From a purely theoretical perspective, the non-dual teachings of Advaita Vedanta are seen as irreconcilable with the teachings of Theravada Buddhism. However, the teachings of the Masters of the Thai forest tradition, based entirely on their own practice of the Buddha’s path which culminated in their liberation, seem to be quite in consonance with those of the Advaita Vedanta. In this paper, an attempt has also been made to show how some of the so-called ‘enigmatic and obscure’ Suttas of the tipiṭaka also point in the same direction. The points of difference between the two traditions are also brought out.
Journal Article
The Nullity of Nescience: G. R. Malkani’s Contemporary Formulation of Advaita
This article is a conceptual exploration of a central argument developed by Ghanshamdas Rattanmal Malkani (1892–1977) to indicate that ignorance ( ajñāna ) does not have any nature and it should not be invested with any measure or degree of substantiality. In his writings in English, we find a contemporary way of working through some of the key problems that appear on premodern Advaita exegetical landscapes. One aspect of the distinctiveness of Malkani’s hermeneutic style is that, generally speaking, he does not directly engage with, or even name, commentators from these premodern traditions. In the first three sections of this article, we will outline some conceptual problems that different exegetes—from Sureśvara ( c . 800) to Prakāśānanda ( c . 1600)—grapple with, and this discussion will lead us, in subsequent sections, to an exploration of Malkani’s articulation of the non-duality between the one and the many. Malkani’s view that non-duality has to be presented in terms of the utter absence of all traces of duality—material as well as notional—is resonant with similar claims in Prakāśānanda and his own contemporary Svāmī Satchidānandendra Sarasvatī (1880–1975).
Journal Article
The Synthesis of Jñāna and Bhakti in Advaita Vedānta Through Svāmī Vidyāraṇya’s Lens
The path of devotion (
bhakti-mārga
) is firmly rooted in duality, whereas the path of knowledge (
jñāna-mārga
), particularly in the
Advaita
tradition, establishes non-duality. Thus, the two streams seem to be quite divergent in nature, having no connection with each other. The present paper examines the pivotal role of
bhakti
in
Advaita Vedānta
, with a specific focus on Svāmī Vidyāraṇya’s elucidations. It explores the intrinsic connection between the paths of devotion and knowledge, highlighting their substantial role in the attainment of
mokṣa
within the framework of the
Advaita
tradition. It also delineates the concept of
bhakti
, as laid down in the
Bhaktisūtras
, tracing its origins in the Vedas, and investigates its significance in the philosophy of
Advaita Vedānta
. The primary objective of the paper is to examine how Vidyāraṇya’s interpretation of
jñāna
and
bhakti
underscores their interconnectedness in unique ways. A careful study of his exposition makes us clearly realise that the two paths are only complementary and that they only converge and not diverge.
Journal Article