The Significance of Three Errors in the First Chapter of Bhagavadgītā

The recognition of three errors in verses 1.10, 11, and 36 of Bhagavadgītā and the truth behind it is essential to grasp the beginning of the tread of thought developed by Vedavyāsa from the first to the last verse of the entire text spanning over 18 chapters. Generally, only the first error in verse 1.10 has received recognition, but as soon as the error is recognized there was attempt either to interpret the verse violating its syntax and semantics to make its meaning consistent with epic facts or to redraft the verse taking it as an error of a copyist, who has exchanged Bhīṣma with Bhīma and vice versa while copying the original. But, the attempt to remove the errors by interpretation or redrafting makes the interpreters ignore the significance of the errors in development in the argument and the readers become blind to the logic of thought as it is developed in Bhagavadgītā spanning over the entire text of Bhagavadgītā.

     

Teaching by Example: An Interpretation of the Role of Upamāna in Early Nyāya Philosophy

In this paper I will discuss the significance of upamāna (knowledge by analogy or comparison) in the Nyāyasūtra as a source of knowledge and its role in understanding and learning about the world. Some philosophers, particularly Buddhists, have argued that upamāna is reducible to inference. I am going to defend the Nyāya view that upamāna is in fact a fundamental source of knowledge which plays a significant role in teaching and learning. In fact, I am going to argue that by introducing upamāna as a pramā[ndot]a the Naiyāyikas accounted for the way humans acquire certain types of knowledge. Finally, I will highlight the similarities between the role of upamāna in the Nyāyasūtra and some of Wittgenstein's remarks on family resemblance and proof.     

The Soteriology of Role-Play in the Bhagavad Gītā

I will here apply the classical Indian model of the dramatic actor as a methodology for interpreting the soteriological psychology of the Bhagavad Gītā, paying special attention to the usefulness of this approach for clarifying K???a's rationale in showing his divine form in Chapter 11. I argue that the Gītā advocates creative role-play as both the means and the end of liberation. Further, while K???a's teachings can be understood in terms of orthodox Hindu soteriologies that have in view an overcoming of the emotions, I argue that K???a looks to transform Arjuna into an ‘athlete of emotion’, much like traditional Indian-based training methods do for theatrical actors.     

On the Propositional Treatment of Anatmavāda in Early Buddhism and Ātmavāda in Hinduism

As propositions, Anatmavāda and ātmavāda are simply negations of one another. Thus whatever serves as a criterion for truth of the one must serve as a criterion for the other. When we treat them both as a priori propositions, I claim that we are unable to determine their truth value. But if we treat them both as a posteriori propositions, I argue, we are only able to determine their truth value if we attain unqualified omniscience. Because the Hindu account of knowing is far more conducive to the idea of unqualified omniscience, we might be tempted to assert that the empirical verification of these doctrines taken as propositions is far more likely in the Hindu tradition than the early Buddhist one. However, 'empirical omniscience' carries us very far from received views, thus I conclude that it makes no sense to treat these doctrines as truth-valued propositions.     

Integrating European Muslims Through Discourse? Understanding the Development and Limitations of Euro-Islam in Europe

This paper examines the dynamics of the development of Euro-Islam as a discourse which offers a modern interpretation of Islam that fits with European context. It investigates how Europe-wide Muslim umbrella organisations promote Euro-Islam discourse while at the same time gain position to represent European Muslims at the European level by mobilising the discourse. Drawing from constructivist literature, this paper argues that Tariq Ramadan’s version of Euro-Islam has been in the stage of socialisation characterised by (1) the existence of network of organisational platforms such as Federation of Islamic Organisation in Europe (FIOE) and Forum of European Muslim Youth and Student Organisations (FEMYSO), (2) the support from supranational actors such as European Parliament and European Commission, and (3) the efforts to codify the discourse through the creation of the Muslims of Europe Charter. However, given the lack of organisational infrastructure to diffuse the discourse due to the diverse nature of Muslim communities in Europe, further internalisation of the discourse has been hindered. Additionally, the connection between Euro-Islam’s organisational platforms with Islamist movement has made the discourse on Euro-Islam being perceived as a camouflage for Islamist agenda. Thus, at this stage, Euro-Islam has become “empty signifier” that are open to continual contestation which serves Muslim umbrella organisations with speaker position to lobby at the European level.     

Europe’s “New Jews”: France,Islamophobia, and Antisemitism in the Era of Mass Migration

Are Muslims the “new Jews” of Europe? The spectacle of Middle Eastern and African refugees shuttled by train from camp to squalid camp has understandably drawn parallels to the darkest pages in twentieth-century continental history. Such a historical comparison between Islamophobia and antisemitism, however, risks missing their ongoing interrelation. This article examines that interrelation, arguing that Islamophobia and antisemitism now most resemble each other as complementary mechanisms for diverting the anxieties bred by the global economic order. Antisemitism has long scapegoated the Jews for capitalism’s tendency to produce outsized winners. But there has been no comparably global shorthand for the anxiety prompted by capitalism’s losers—until now. Muslim refugees help give a name, Islam, to the masses seemingly encroaching from the margins of the world system. The result, I argue, is the hardening of Islamophobia and antisemitism into the inextricable poles of a reactionary worldview. Taking France as a case study, the article reads the burkini bans prompted by the July 2016 terror attack in Nice as an expression of middle-class fear about downward mobility. Targeted at both internal Muslim leisure and external Muslim encroachment, the bans evoke how European unease about globalization increasingly takes Islamophobic form. Such intolerance threatens not only to lodge Islamophobia at the heart of a reconstituted Europe but also to erode the vigilance against antisemitism once characteristic of the postwar European project.     

Delivering the last blade of grass: Aspects of the bodhisattva ideal in the Mahāyāna

The ideal of the bodhisattva was crucial in the development of the Mahāyāna branch of the Buddhist tradition. It provided a meeting ground for cardinal Mahāyānist doctrines concerning prajñã (wisdom), karunā (compassion) and ?ūnvatā (voidness), as well as introducing into Buddhism more overtly religious elements which help to account for its popular appeal in those areas where the Mahāyāna took hold. The vow of the bodhisattva to forego entry into nirvāna until all beings “down to the last blade of grass” have been delivered raises several apparent contradictions and condundrums; these disappear in the light of a proper understanding of the pivotal Mahāyānist doctrine of ?ūnvatā. This paper examines the relationship of the bodhisattva ideal to the metaphysic of sunyata and discusses the place of this ideal in the spiritual economy of the Mahāyāna.     

Rādhātantram: Rādhā as Guru in the Service of the Great Goddess

International Journal of Hindu Studies - The Rādhātantram can serve as a tool with which to examine textual and doctrinal appropriations that took place between Vai??avas and...     

Jivacide,Zombies and Jivanmuktas: the meaning of life in the Bhagavad Gitā

In discussing the meaning of life in the Bhagavad Gitā two obvious questions arise: first, what is the meaning of ‘the meaning of life'?, and second, how does that meaning apply to the Bhagavad Gitā? In Part I of this brief paper I will attempt to answer the first question by focusing on one of the common meanings of that phrase; in Part II, I will apply that very common meaning to the Bhagavad Gitā; and in the third and final part, I will point to a puzzle, the paradox of the jivanmukta, that would seem to follow from the discussion in the first two parts of this paper.

My own feeling is that the concept of ‘the meaning of life’ is a Western invention [1]. This being so, perhaps it would be wise to probe for that concept and its meaning among Western authors. We turn first, then, to one ancient writer, Aristotle of Stagira, and conclude Part I with a modern writer also concerned with the meaning of life, Albert Camus.     

Spacious Awareness in Mahāyāna Buddhism and Its Role in the Modern Mindfulness Movement

This paper investigates a particular understanding of ‘awareness’ in Mahāyāna Buddhism and its relevance for secular mindfulness. We will focus on the Zen and Mahāmudrā traditions which share a view of awareness as an innate wakefulness, described using metaphors of space, light and clarity. These traditions encourage practices in which the meditator rests in this spacious ‘non-dual’ awareness: Zen’s ‘just sitting’ and Mahāmudrā’s ‘open presence’. We explore the role of this approach within secular mindfulness, in particular Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT). We see how Jon Kabat-Zinn brought influences from Zen into the creation of MBSR, in his approach of ‘non-doing’, and in the practice of ‘choiceless awareness’, akin to Zen’s ‘just sitting’. We then examine how ‘open presence’ meditation is developed in the Tibetan Mahāmudrā tradition, using a sixteenth-century text Mahāmudrā: The Moonlight as our focal point. Turning to interviews with leading UK mindfulness teachers with Tibetan Buddhist training, we explore how this understanding of awareness can infuse meditation with a sense of ‘space’, and how that manifests in their teaching. We argue that a willingness to explore the ‘space of awareness’ can help mindfulness to offer a transformative path beyond stress reduction and therapy.     

Al-Ghazali’s Reflections on the Metaphysics of Metaphor in the Mishkāt al-Anwar

Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings are specified within the frames of the similitudes.”

On the Coherence of Dignāga’s Epistemology: Evaluating the Critiques of Candrakīrti and Jayarāśi

I discuss two critiques of Dignāga’s epistemology, one from Candrakīrti and another from Jayarā?i. I argue that they are two versions of what I call the core problem: if the content of Dignāga’s epistemology were correct, two fundamental beliefs within this epistemological theory could not be established or known to be true, as Dignāga claims they are. In response to objections found within the classical Indian tradition as well as several plausible contemporary objections, I then argue that the core problem remains a serious issue with which those sympathetic to Dignāga ought to contend.     

Role Ethics or Ethics of Role-Play? A Comparative Critical Analysis of the Ethics of Confucianism and the Bhagavad Gītā

Both Confucianism and the Bhagavad Gītā emphasize the moral authority of social roles. But how deep does the likeness between these ethical philosophies run? In this essay I focus upon two significant points of comparison between the role-based ethics of Confucianism and the Gītā: (1) the interrelation between formalized social roles and family feeling, and (2) the religious dimension of moral action. How is it that Confucians ground their social roles in family feeling, while the Gītā emphasizes rupture between role and sentiment? Furthermore, are we to understand Confucianism as presenting a social philosophy that eschews religious concerns, whereas the Gītā denies the moral significance of family feeling in lieu of obtaining soteriological freedom? Examining the aesthetic and religious dimensions of the ethics of Confucianism and the Gītā clarifies a key distinction that both views implicitly make, albeit for divergent reasons: the difference between living one’s roles and playing one’s roles.     

Lourens Minnema: Tragic Views of the Human Condition: Cross-Cultural Comparisons Between Views of Human Nature in Greek and Shakespearean Tragedy and the Mahābhārata and Bhagavadgītā

Journal of Indian Council of Philosophical Research -     

The Anugītā as a Gloss on the Bhagavadgītā—Part I: The Origin of Erroneous Exegetical Tradition of the Bhagavadgītā

Journal of Indian Council of Philosophical Research - The Anugītā has been considered as the first gloss known to us on the Bhagavadgītā. The Anugītā set erroneous...     

Candanbālā's hair: Fasting, beauty, and the materialization of Jain wives

Jain discourse on the body provides us with an opportunity to examine complex choreographies of ritual acts, which materialize the Jain body. The incipient moment of moving into womanhood is a key place for the materialization of wifely bodies. In order to understand this materialization, we must consider the ways in which discourses (here of wife-hood and nun-hood) shape the transition of Jain young women's bodies into the expected bodies (wives). The acceptance of the performative nature of the body among Jains allows us to examine the ways that Jain young women negotiate the seemingly contradictory discourses of wife-hood and nun-hood into bodies constitutive of both. Body practices suggest ways to explore the intersection of competing discourses and to destabilize the boundaries between them. In the Candanbālā Fast, Jain ritualized hair practices manifest the bodies (shaved nun and the luxurious long-haired bride) more overtly and the focus on the reiteration of the presence and discourse of loose, lovely hair enables these young women to negotiate the terrain of these seeming poles while maintaining the stated virtue of the celibate nun and the promise of the sexual and fertile wife.