Computer-assisted Analysis of Zhu Fonian’s Original Mahayana Sutras

In her 2010 study of the Shi zhu duan jie jing T309, Jan Nattier found that several passages in T309 were copied from earlier Chinese Buddhist texts. She thus proposed that T309 is not a translation from an Indian text, but a “forgery” by Zhu Fonian. Extending Nattier’s analysis with the help of TACL, a tool for computational textual analysis, we conducted a more thorough analysis of Zhu Fonian’s four Mahayana texts, namely, T309, the Pusa chu tai jing T384, the Zhongyin jin T385, and the Pusa yingluo jing T656, and found in T309 and T656 additional content deriving from earlier Chinese texts. On the basis of this analysis of these features of the texts, we propose that all four were likely compiled by Zhu Fonian himself.

“Become This Whole World”: The Phenomenology of Metaphysical Religion in Chāndogya Upaniṣad 6–8

Implicit in Heidegger’s 1920–1921 Phenomenology of Religious Life is an account of religion as a radical transformation of the very structures of experience. This article seeks to apply that account to a classical Indian discourse on reality and the self, Chāndogya Upaniṣad chapter six. This classical source-text for two thousand years of Hindu theology advocates a new ‘religious life’ achieved through phenomenologically reorienting the very structures of cognition toward the broadest truths of reality, rather than the finite features of the world. The goal is to create a new form of primordial subjectivity with an altered relationship to phenomena, finitude, and the divine. The article proceeds in two parts: The first section brings out Heidegger’s theory of religion through a reading of Heidegger’s 1920 Phenomenology of Religious Life with the help of his lectures, On the Definition of Philosophy, from the previous year. The second section tries to demonstrate the value of integrating traditional textual/historical scholarship in the Chāndogya Upaniṣad with Heidegger’s method. The juxtaposition aims to both (1) foreground the phenomenologically transformative goals of this influential Indian text, and (2) challenge Heidegger’s scepticism about the religious value of metaphysical reflection.

The Yoga Sutra of librarianship: Towards an understanding of holistic advocacy

This article discusses the creation of a new philosophical model of librarian-patron interaction. Directly influenced by the classical Indian text The Yoga Sutras of Patañjali, the authors have created the Triadic Model of Holistic Advocacy, which is supported by three yogic concepts: yoga (union), karuṇā (compassion), and āsana (pose). At its core, holistic advocacy encompasses both a philosophy and praxis of librarianship that is predicated on the belief that librarianship is fundamentally about service to others. Holistic advocacy requires a consistent, empathetic approach to librarian-patron interactions that is ultimately reflected in the quality of services rendered. The authors argue that engaging in holistic advocacy empowers library professionals to better advocate for patrons, specific libraries, and librarianship as a field. Embedding this ethos will help ensure that advocacy happens frequently and organically. Furthermore, holistic advocacy is a mindset that will help foster the growth of a more critically-thinking, compassionate society. The blending of eastern philosophical concepts (as outlined in the The Yoga Sutras of Patañjali) and western practices of LIS has not yet been discussed in the literature. The authors hope this discussion will encourage others to consider how eastern philosophy impacts western library practices.

Culture and Society

This chapter considers the Arthaśāstra of Kautilya. According to tradition, Kautilya is to be identified with the apparently historical personage Canakya, who is known from Jain traditions as the king-maker of Candragupta; he wrote the Arthaśāstra as a guide for the king in the administration of his empire. The earliest scholarship saw the book as a description of the Maurya polity—an exciting find given the paucity of material, let alone Indian material, for the history of early India. Breloer went so far as to call the work “Candragupta's Magna Carta.” The view remains attractive, and many Indian scholars have been glad of a straw to cling to in the ocean of uncertainty, and perhaps of an Indian text that reduces their dependence on a Greek outsider's information, particularly if they are dazzled by Strabo's attack on Megathenes for unreliability.

O Bhagavad Gita como fonte de estudo da filosofia guerreira indiana

Nesta pesquisa, procura-se analisar as características e significado da guerra evidenciados no texto indiano Bhagavad Gita, pertencente à obra Mahabharata. Sua produção é posterior à dos grandes Vedas, os primeiros textos sagrados do que viria a tornar-se o Hinduísmo. Tendo seus versos inteiramente compilados durante o século IV AEC, a obra adquiriu o formato atual aproximadamente pelo século V, já que se acredita que o processo de produção tenha durado em torno de um milênio, por meio da tradição oral. É no Bhagavad Gita que ocorre o diálogo entre o deus Krishna e Arjuna, o herói da história. Neste capítulo, consta o ensinamento divino passado para o guerreiro, que trata do sentido da vida e do papel do guerreiro na sociedade védica, tornando a obra referência para a varna dos Kshatriyas (xátrias, a varna guerreira).Palavras-chave: Filosofia guerreira, Bhagavad Gita, Índia. AbstractIn this research, seeks to analyze the characteristics and meaning of war evidenced in the Indian text “Bhagavad Gita” that belongs to the book “Mahabharata”. Its production is later then the Vedas, the first sacred texts of what was to become Hinduism. Having its verses fully compiled during the century IV BCE, the book has acquired the current format approximately in the V century, since it is believed that the production process lasted around a millennium, through oral tradition. It’s in the Bhagavad Gita that occurs the dialogue between the god Krishna and Arjuna, the hero of the story. In that chapter, there is the divine teaching passed to the warrior, which deals with the meaning of life and the role of the warrior in Vedic society, making this text a reference for the varna of Kshatriyas (xátrias, the warrior varna).Keywords: Warrior philosophy. Bhagavad Gita. India.

Historicizing the Elephant in the Room

This chapter retraces the genealogy of the well-known parable of the “blind men and the elephants,” which is often cited by scholars who want to champion religious pluralism or inclusivism. While this parable is allegedly based on an ancient Indian text, this chapter shows persuasively that it is in fact a relatively modern invention used to promote a particular brand of multiculturalism and rather uncritical scholarship. As an alternative, the chapter suggests that a critical study of religions would follow Bruce Lincoln’s approach by interrogating such truth claims and situating them in their specific historical and political contexts.

State Defense Diplomacy In Chanakya Viewpoint (Study of Arthashastra Text as a Basis Strategy of Defense Diplomacy)

<p>State defense is a very important aspect in maintaining the existence and sovereignty of a country. Since ancient century Chanakya in a very famous treatise Arthasastra emphasized the importance of diplomacy and efforts to build up the strength of a country. This paper aims to examine the Arthasastra text as the basis of the Defense Diplomacy strategy. Indonesia adopted a Sanskrit slogan in the military world which indicated the close relationship of Indonesian defense and the treasury of Asian civilization with the influence of Indian text. Chanakya asserted, the state must build defense, ready to fight but can maintain peace. A country is deemed to be authoritative so that other countries either with a hostile tendency or as partners, will have high respect. Nevertheless, Arthasastra insists the supreme goal of a country is to build prosperity with defense and security as a prerequisite to build prosperity for a country.</p>

HOLISTIC APPROACH UPON ORIGIN AND CURE OF DISEASES IN SUSHRUT SAMHITA

The definition of disease provided in the ancient Indian text Sushrut Samhita is found to be quite similar to the one provided in the contemporary times, both meaning dis-ease. Disease has been explained clearly and succinctly in this ancient text written by Aacharya Sushrut. Aacharya Sushrut is known as ‘God of Surgery’, not only in India but all throughout the world. Sushrut Samhita was chosen to illustrate the principle of Hoslistic approach to the origins and cures of diseases. The method selected was, explaining the relevant original verses in light of their most popular commentary ‘Nirantarpad Vyakhya’ by Aacharya Danhan. Aacharya Sushrut has defined ‘disease’ in the most simplified manner along with expressing a holistic approach to the origins and cures of these diseases. In this paper, this kind of holistic approach will be discussed in detail. Though the subject of origin of diseases and their cures is very wide, Aacharaya Sushrut has compiled the answers of such questions in a very concise and comprehensive manner.