Purpose: This paper explores how principles of dharma from ancient Hindu Vedic texts can inform ethical practices in AI development. Drawing on traditional Vedic texts, the study aims to develop a holistic ethical framework that will guide developers, organisations, and policymakers in the development of AI tools.Originality: This research pioneers the integration of traditional wisdom from Hindu philosophy into AI ethics. While existing frameworks focus on humanistic and legal principles, this study introduces spiritual and moral dimensions derived (...) from Vedic teachings. By incorporating concepts such as Ṛta, Yajus, Satyam, Jnana, Para Vidya, Vikrama, and Dharmaraja, the paper presents a novel approach that enhances and extends current AI ethical guidelines.Methodology: A qualitative research design employing grounded theory and hermeneutic analysis was used to explore ethical principles in foundational Hindu texts, including the Vedas and 10 principal Upanishads. Inductive coding identified recurring themes related to dharma and ethical conduct. The findings were validated through consultations with scholars of Hindu ethics and AI ethicists to ensure robustness and relevance. Practical Implications: The proposed ethical framework provides actionable guidelines for AI developers, organizations, and policymakers. By integrating ancient wisdom with modern ethical principles, it offers a comprehensive approach to AI ethics that emphasizes transparency, accountability, social responsibility, and the protection of vulnerable communities. This framework can guide the development and regulation of AI technologies toward more responsible and human-centered practices. (shrink)

"Bhagawan: The Abstraction" is a pioneering work that attempts to unify ancient Vedic wisdom with modern mathematical and physical frameworks. The book introduces the Vedic Theory of Consciousness Emanating from the Super Consciousness, arguing that consciousness is the primary foundation of the cosmos rather than an accidental property of matter. Utilizing the author's background in mathematics, the text integrates linear algebraic and Markov Chain Monte Carlo (MCMC) frameworks to model the divine orchestration of reality. A central highlight of (...) the book is the author's attempt to provide a mathematical proof for the law of karma, correlating it with the established laws of physics. It explores the roles of Mā Adishakti (infinite potential energy) and Chitshakti (pure awareness), framing them as the dynamic forces that transform the formless into the physical world. (shrink)

This work presents a philosophical and comparative analysis of the ancient Vedic cosmological concept of the Brahmanda (Cosmic Egg) and its striking parallels with modern physical cosmology, including the Big Bang theory and cyclic universe models. Drawing extensively from the book "The Brahmanda Theory: Decoding the Vedic Blueprint for the Origin, Evolution, and Ultimate Fate of Our Universe" by Abhijeet Sarkar, this paper argues that the Vedic framework, often relegated to mythology, functions as a sophisticated proto-scientific (...) model of cosmic origins and eschatology. The central contribution of this work, pioneered by Sarkar, is the establishment of a robust interpretative bridge between the metaphysical narratives of the Vedas and the mathematical formalisms of contemporary physics. The analysis deconstructs the evolutionary stages of the Brahmanda, mapping the primordial, undifferentiated state to the pre-Big Bang cosmological singularity and identifying the Hiranyagarbha (Golden Embryo) with the initial hot, dense state of the universe. We explore how the subsequent expansion and diversification of the cosmos from this "egg" allegorically mirrors the process of cosmic inflation and galactic formation. Furthermore, the paper posits that the Vedic concept of cyclical time—manifesting in cosmic ages (Yugas) culminating in universal dissolution (Pralaya) followed by re-creation—provides a compelling philosophical antecedent to modern cyclic theories, such as the ekpyrotic model or a bouncing universe scenario. By moving beyond a literal interpretation, this research re-contextualizes the Brahmanda theory as a coherent philosophical system that addresses fundamental questions of genesis, existence, and dissolution. Sarkar's synthesis offers a novel lens for the philosophy of science, enriching the discourse on cosmology by demonstrating the profound relevance of ancient Indian thought to some of the most pressing questions in theoretical physics today. (shrink)

This study delves into the ecological consciousness and principles of sustainable living embedded in Vedic literature. Drawing upon hymns and mantras from the Atharvaveda, Rigveda, Yajurveda, and the Upaniṣads, it highlights a timeless reverence for earth, water, plants, and cosmic harmony. Texts such as the Bhūmi Sukta, Vanaspati Sukta, Āpo Devatā Sukta, and Śānti Mantras reveal a vision of nature not as a resource to be exploited, but as a sacred partner in human existence. Complementary insights from the Brihadāraṇyaka (...) and Iśopaniṣad emphasize universal well-being, social justice, and the interconnectedness of all beings, reminding us that sustainability is as much about ethics and compassion as it is about ecology. By analyzing these verses through transliteration and contextual interpretation, the research demonstrates how ancient wisdom anticipated many of the values now central to global sustainability frameworks. The Vedic call for respect toward the earth, sanctity of water, preservation of biodiversity, and pursuit of peace resonates deeply with contemporary aspirations for climate action, equality, and holistic development. Ultimately, the study affirms that Vedic wisdom offers more than ritualistic guidance—it provides a holistic framework where spirituality, ethics, and environmental stewardship converge. Revisiting these traditions through the lens of sustainability allows us to see them not as relics of the past, but as living philosophies that can inspire humanity to build a more balanced, compassionate, and sustainable future. (shrink)

The Mīmāṃsā school of Indian philosophy has for its main purpose the interpretation of injunctions that are found in a set of sacred texts, the Vedas. In their works, Mīmāṃsā authors provide some of the most detailed and systematic examinations available anywhere of statements with a deontic force; however, their considerations have generally not been registered outside of Indological scholarship. In the present article we analyze the Mīmāṃsā theory of Vedic injunctions from a logical and philosophical point of view. (...) The theory at issue can be regarded as a system of reasoning based on certain fundamental principles, such as the distinction between strong and weak duties, and on a taxonomy of ritual actions. We start by reconstructing the conceptual framework of the theory and then move to a formalization of its core aspects. Our contribution represents a new perspective to study Mīmāṃsā and outlines its relevance, in general, for deontic reasoning. (shrink)

The research explores the relationship between Tridoshas (the three bodily humors), Trigunas (Qualities), mental health, and resilience in a sample of 90 participants. Using a correlational design, the study administered four questionnaires: the Vedic Personality Inventory, a self-assessment questionnaire to determine Prakriti (individual constitution), the Mental Health Inventory, and the Brief Resilience Scale. The main objective of the study was to investigate the relationship between Tridoshas (the three bodily humors), Trigunas (qualities), mental health, and resilience in a sample of (...) 90 participants. Data analysis revealed significant correlations between these variables, it is found that Mental Health and resilience is significantly and positively correlated with Sattva and Kapha, while certain doshas were associated with lower resilience and poorer mental well-being. These findings support the Vedic understanding of the interconnectedness of mind-body types and psychological well-being. The study suggests that individualized approaches based on Vedic principles may offer valuable insights into mental health interventions and resilience-building strategies. The study thus supports the potential therapeutic applications of integrating Vedic personality frameworks in modern psychological practices. (shrink)

Modern computation operates under a collapse imperative that reduces reality to a sequence of discrete tokens, severing the sign from its referent and treating meaning as a probabilistic output of a finite grid. This paper argues that the persistent symbol grounding problem is not merely an engineering limitation of Artificial Intelligence, but a structural consequence of the epistemic cut inherent in digital logic itself. We diagnose the token-based architecture as a source of "phantom fluency" that conceals an ontological void, leading (...) to hallucinations and the inability to distinguish truth from pattern completion across all discrete systems. -/- Contrasting this with living epistemologies (Andean Khipu, Yoruba Ifá, Vedic vāda), we propose a framework of embodiment without arbitrariness: a physically grounded semiotic system where symbols are non-arbitrary states of a continuous substrate, and meaning emerges from the intra-action of substrate, environment, and observer. We define five logical requirements for such a substrate—non-arbitrary encoding, relational dependence, thermodynamic coupling, environmental permeability, and historical trace—and argue that true grounding requires shifting from managing ambiguity to inhabiting it. This paradigm shift reframes the burden of proof in computation: fluency is not understanding, and the path forward lies not in scaling the discrete grid, but in recovering the relational manifold. (shrink)

This paper resolves the profound epistemic chasm between objective materialist science and subjective phenomenological experience—a divide perfectly encapsulated by the "Hard Problem of Consciousness"—by recontextualizing the ancient Indian Shad Darshanas and Advaita Vedanta as a rigorous, sequential, and interdisciplinary scientific framework. Rejecting the limitations of Cartesian dualism and reductive materialism, this treatise posits that human perception of a dualistic universe is merely an evolutionary biological interface, optimized for species survival rather than objective truth-gathering. To penetrate this sensory illusion, the (...) text systematically maps Vedic epistemology, Vaisheshika atomism, and Samkhya dualism onto modern cognitive neuroscience, the Standard Model of particle physics, and the Copenhagen interpretation of quantum mechanics. We demonstrate that the six orthodox Hindu philosophical schools are not competing theological dogmas, but rather form a coherent algorithmic progression of scientific inquiry: advancing from strict epistemic verification and Boolean-style logic (Nyaya), through the categorization of indestructible foundational matter (Vaisheshika) and the mechanics of the quantum observer collapsing the wave-function of reality (Samkhya), into applied neurobiological deactivation of the Default Mode Network and linguistic neuroplastic programming (Yoga and Mimamsa). This meticulously structured progression culminates in Vedanta, which facilitates the absolute ontological collapse of the subject-object divide. By integrating the holographic universe principle, quantum non-locality, and Donald Hoffman’s interface theory of perception, the treatise formally derives the "Advaita Equation"—a theoretical postulate asserting that localized individual consciousness (Atman) and the universal, infinite background state of the cosmos (Brahman) are mathematically and ontologically identical, obscured only by the cognitive matrix of space, time, and causation. Ultimately, this unified non-dual ontology moves beyond theoretical metaphysics to provide robust, actionable solutions to the paradoxes of artificial intelligence and quantum physics, while simultaneously offering paradigm-shifting approaches to contemporary global crises in ecological preservation, the thermodynamics of capitalist economics, and the optimization of human neurochemistry. (shrink)

I comment on some of the points made in John Caiazza's thesis on techno‐secularism and offer some of my own further reflections on the subject. Tertullian's rhetorical question about Athens and Jerusalem has universal relevance, not just for Western culture, and, notwithstanding the many positive contributions of science and technology to human culture and civilization, they may not take the place of religion of one kind or another in the foreseeable future. What is needed is to transform religions in ways (...) that meet the challenges of a world drastically transformed by science and technology. (shrink)

This paper looks at frameworks for the practice of moral and ethical values for children, drawn from Yoga and Buddhist Philosophies. Verily the purpose is to inculcate a repository of thought and behaviour through which they align moral and ethical behaviours by becoming important cogs in establishing harmony in the world that we exist. Harmony between one child and another child, harmony between children and their families, harmony between the families and larger society and harmony between society and other sentient (...) beings and life forms is what constitutes cosmic-harmony. In this sense, Confucius’ triadic cosmic-harmony and the timeless Vedic Ṛta are not merely a philosophical thought or idea envisaged in ivory towers but real-time experiencing or darsana. This is realized through disciplined individual behaviours in balancing of our purusharthas with our dharma; aligning these with a sense of universal responsibility out of care and concern for one another. This would ensure in connecting and building synergy with all that surrounds us since these practices fostering morals and ethics could also be befitting measures to counter the Anthropocene epoch’s negative geologic impact on our planet. This paper is being written from the perspective of human beings and their practice of humanism via moral and ethical behaviour. The point of departure being that humans are placed as a dominant species at the centre of our planet with unprecedented power to influence the fate of other species, the environment and the future of the quality of bio-diversity of life on earth. (shrink)

The paper delves into the nature and origin of ideas, words, meanings, speech, and language from the perspective of Indian mystics and philosophers Abhinavagupta and Sri Aurobindo. To provide historical context, we begin with the Eastern viewpoint, starting with the Vedic interpretation, which posits that the source of all speech is the transcendent sound, known as the ‘Word’. Later, Abhinavagupta delineates the genesis of words as a four-level process within consciousness, where mystic sounds gradually acquire concreteness in the form (...) of human language. In the 20th century, Sri Aurobindo extended Abhinavagupta’s framework, envisioning all words as stemming from mind-impressions elicited by seed-sounds bearing psychological qualities. Moreover, according to Sri Aurobindo, the universe and its natural phenomena represent the expression of a creative transcendental Real-Idea, which serves as the foundation for all meanings, signs, words, and human language and Nature itself. Language, therefore, becomes an instrument for the expression of divine consciousness in manifestation. Finally, it is shown how the integration of Western and Eastern philosophies into a synthetic framework that unifies the diverse positions opens interesting venues that could reconcile many apparent inconsistencies within modern philosophy and science, especially in the philosophy of language, evolutionary linguistics, cognitive sciences, neuroscience, and AI. (shrink)

Educational researchers are increasingly striving on the edge of possibility to re-imagine and realise the future. Activist scholarship requires appropriate philosophical and theoretical bases, what Stetsenko refers to as ‘dangerous’ – useful in the struggle for a better world. How might praxis, agency and learning be charged with transgressive spirit? This paper considers the Theory of Practice Architectures and Transformative Activist Stance, established frameworks that dangerously address praxis, agency and learning. Adopting a postabyssal approach, contributions from the Global South and (...) East are drawn on to develop an epistemologically plural basis for thinking differently about praxis, agency and learning. Recent Latin American scholarship reinvigorates Freirean ideas through connections with Fals Borda and contemporary feminist pedagogues, centred on a notion of feeling-thinking. Luitel’s interpretations of Vedic philosophy provide radically different ideas of negative dialectics, chaos, responsibility and liberation. An open-minded, open-hearted, open-ended approach is crucial to making these ideas more useful in the struggle over alternative, more equitable and just futures. (shrink)

This article interprets the Chāndogya Upaniṣad’s hierarchy of rasaḥ —Earth → Water → Plants → Human → Speech → Hymn → Chant → Om—as a value-based framework for ecological responsibility. Each stage signifies not only material dependence but also moral obligation, where to be the ‘essence’ of another is to bear duties of care and reciprocity. Through textual–philosophical analysis of Vedic and Upanishadic teachings, including the principles of ṛta (cosmic harmony) and dharma (ethical duty), the study demonstrates how (...) ecological facts (soil, water, plants and food cycles) are inextricably linked to human values of truth, restraint and solidarity. The cultural stages of speech, hymn and chant are read as practices of communication and cohesion, highlighting the ethical role of collective voice. The culmination in Om ( ekatva ) represents unity, compassion and non-violence as guiding values for human–nature relations. In dialogue with contemporary ecological thought—Deep Ecology, Gaia and the land ethic—the article argues that the Upanishadic ladder anticipates systems thinking while grounding it in a spiritual ethic of care, offering enduring values for sustainability and ecological citizenship in the twenty-first century. At the same time, the article recognizes that sacral views of nature yield ecological responsibility only when metaphysical insight is internalized as ethical obligation, rather than remaining symbolic or ritualistic. (shrink)

Samkhya Philosophy: The Ancient Wisdom for Attaining Profound Tranquillity and Deep Peace Samkhya philosophy, one of the six orthodox systems of Indian thought, offers a profound framework for achieving tranquillity and deep peace through self-realization and liberation. Rooted in ancient Vedic traditions, Samkhya provides a dualistic metaphysics, distinguishing between Purusha (consciousness) and Prakriti (matter), and elucidates the path to transcend suffering by understanding their interplay. This paper explores Samkhya’s core principles, including the three gunas (sattva, rajas, tamas), the (...) twenty-five tattvas (elements of existence), and the process of discriminative knowledge (viveka). By discerning the eternal Purusha from the transient Prakriti, individuals can attain kaivalya (liberation), a state of profound peace free from material entanglements. The philosophy’s emphasis on introspection, meditation, and self-awareness aligns with modern mindfulness practices, making it relevant for contemporary seekers of inner calm. This study highlights how Samkhya’s timeless wisdom fosters mental clarity, emotional balance, and spiritual freedom, offering practical insights for navigating life’s complexities. By integrating its teachings, individuals can cultivate enduring tranquillity, transcending the fluctuations of the material world. (shrink)

This book seeks to weave the richness of Indian Vedantic and Yogic Tradition into a contemporary narrative framework. The novel engages with deep questions of human consciousness, psychology and cultural synthesis through the journey of a German psychotherapist who finds herself drawn to Indian in quest for its spiritual landscapes. It is designed for readers who are curious about the Indian philosophical tradition, and seek more than surface level narrative.

This paper examines the concept of Dharma across Vedic traditions, including the Dharmasastras, Upanishads, Mahabharata, and Ramayana, while comparing these with Western ethical frameworks such as Aristotelian Virtue Ethics, Kantian Deontology, and Utilitarianism, and incorporating them in supporting ethical decision-making. Dharma is presented in the Dharmasastras as an open architecture for ethical decision-making, providing flexibility for moral relativism based on context and circumstances, while also embracing universal principles of righteousness (Doniger in The Hindus: an alternative history. Penguin Books, Westminster, (...) 2020). In contrast, the Upanishads prioritize spiritual liberation and self-realization (Ganeri in The self: naturalism, consciousness, and the first-person stance. Oxford University Press, Oxford, 2019). The Mahabharata introduces moral relativism through its nuanced portrayal of situational ethics, where individuals face dilemmas without clear-cut solutions (Schroeder in Virtue ethics and the emotions. Oxford University Press, Oxford, 2018). The Ramayana, however, adopts a more absolutist stance on Dharma, illustrating strict adherence to ethical principles despite personal cost. We present a simple Dharma Matrix to integrate these perspectives along two dimensions to facilitate ethical decision-making. AI can facilitate ethical decision-making by providing data-based insights and resources for every cell of the Dharma Matrix. AI’s analytical and generative capabilities can support ethical reasoning by suggesting potential outcomes, personalized ethical guidance, and mapping Dharma’s seven modes of determining ethical action—scripture, tradition, conscience, reason, guidance from wise individuals, examples of virtuous people, and divine inspiration—to specific contexts. AI can significantly enhance the application of Dharma by offering context-specific guidance, expanding access to virtuous role models, and supporting ethical and spiritual decision-making. Yet, it is crucial to ensure that AI complements rather than replaces the human capacity for reflection, conscience, and personal growth, maintaining the open architecture of Dharma that allows for both moral relativism and universal ethical principles in an ever-evolving world. Using two hypothetical moral situations across domains such as workplace ethics and academic integrity, this paper demonstrates the synergy between AI and Dharma for more adaptive, context-sensitive solutions (Clooney in Hindu God, Christian God: how reason helps break down the boundaries between religions. Oxford University Press, Oxford, 2013; Miller in Ethics and the multicultural classroom: challenges and opportunities for pluralistic pedagogy. Routledge, London, 2020). We suggest future research to examine how Dharma’s open architecture can navigate complex moral landscapes in today’s increasingly AI-driven world, while maintaining a coherent ethical foundation (Srinivas in The postcolonial Indian state and the transformation of Dharma. Cambridge University Press, Cambridge, 2021). (shrink)

Swami Vivekananda, one of the most prominent spiritual leaders and philosophers of modern India, integrated the essence of ancient Indian knowledge systems into his vision for social welfare. His philosophy emphasized the unity of spiritual and material progress, drawing from Vedic principles that advocate the well-being of society. Vivekananda’s social welfare model was grounded in the concept of selfless service (Seva), the recognition of the inherent divinity in every individual, and the empowerment of the masses. Through his teachings, he (...) emphasized the importance of education, physical well-being, and social justice, seeking to elevate the marginalized sections of society. His emphasis on holistic development, focusing on both mind and body, is closely aligned with the ancient Indian ideals of Dharma (duty), Artha (prosperity), and Kama (pleasure) balanced by spiritual wisdom. Vivekananda’s social welfare approach also drew from the traditional Gurukula system of education, which combined knowledge with practical living. He believed in the transformative power of education, not merely as a tool for intellectual growth but as a means to cultivate morality, character, and self-reliance. This approach was in line with ancient Indian knowledge systems, which saw spiritual and social welfare as interconnected. His teachings offered a framework for addressing contemporary social issues through the lens of timeless Indian values, guiding society towards inclusive and sustainable development. (shrink)

This chapter of this work delves into Gauḍapāda’s Āgamaśāstra (ĀŚ), a foundational text in early Advaita Vedānta, focusing on its meditation on the sacred syllable Oṃ as a transformative spiritual exercise. Through a dialectical approach, Gauḍapāda negates conventional ontological categories to lead practitioners toward non-attachment and liberation. The ĀŚ, a commentary on the Māṇḍūkya Upaniṣad, articulates a fourfold taxonomy of consciousness, with Oṃ serving as both a symbol and a method for transcending ordinary states of mind. Central to this work (...) is the concept of the "3 + 1" formula, three conventional states of consciousness (wakefulness, dreaming, and deep sleep) followed by a fourth state, turīya, which represents transcendence and ultimate non-duality. The chapter explores how this structure parallels broader shifts in Vedic thought, including the rise of asceticism and renunciation, and highlights the ĀŚ as both a doctrinal exposition and a therapeutic tool aimed at profound spiritual transformation. Additionally, the text's fourth chapter, often seen as apologetic and influenced by Buddhist thought, is interpreted through the lens of this 3 + 1 framework, suggesting a deliberate structure that unifies the text's doctrinal teachings and their negation in a coherent spiritual practice. (shrink)

In Orientalism, Edward Said attempts to show that all European discourse about the Orient is the same, and all European scholars of the Orient complicit in the aims of European imperialism. There may be “manifest” differences in discourse, but the underlying “latent” orientalism is “more or less constant.” This does not do justice to the marked differences in approach, attitude, presentation, and conclusions found in the works of various orientalists. I distinguish six different styles of colonial and postcolonial discourse about (...) India , and note the existence of numerous precolonial discourses. I then examine the multiple ways exponents of these styles interact with one another by focusing on the early-twentieth-century nationalist orientalist, Sri Aurobindo. Aurobindo’s thought took form in a colonial framework and has been used in various ways by postcolonial writers. An anti-British nationalist, he was by no means complicit in British imperialism. Neither can it be said, as some Saidians do, that the nationalist style of orientalism was just an imitative indigenous reversal of European discourse, using terms like “Hinduism” that had been invented by Europeans. Five problems that Aurobindo dealt with are still of interest to historians: the significance of the Vedas, the date of the vedic texts, the Aryan invasion theory, the Aryan-Dravidian distinction, and the idea that spirituality is the essence of India. His views on these topics have been criticized by Leftist and Saidian orientalists, and appropriated by reactionary “Hindutva” writers. Such critics concentrate on that portion of Aurobindo’s work which stands in opposition to or supports their own views. A more balanced approach to the nationalist orientalism of Aurobindo and others would take account of their religious and political assumptions, but view their project as an attempt to create an alternative language of discourse. Although in need of criticism in the light of modern scholarship, their work offers a way to recognize cultural particularity while keeping the channels of intercultural dialogue open. (shrink)

Recent scholarship has begun to shed some light on the social, cultural, historical, and intellectual contexts in and from which the Buddha and Buddhism arose. This chapter discusses some fundamental problems with the practice of Buddhism. It provides an account of Siddhattha Gotama's intellectual biography by analyzing the philosophical context in and from which his thought and teachings emerged. The idea of rebirth and the idea of karma seem to have been among the most basic insights of the “Indian way” (...) of understanding reality. In fact, they provided the foundation for Gotama's philosophical reflections. Ancient Indians offer three distinct conceptual frameworks or “views” of reality. The first “view” is the understanding of the Dasyus, or the pre‐Aryan or “pre‐Vedic view” of things. The second Indian “view” is the understanding of the Aryans and the Vedas. The third and final “view” is the post‐Vedic understanding of reality. (shrink)

Management and performance are interdisciplinary, spanning diverse fields such as business, industry, government, sports, arts, health and education. In four studies, world-class performers in a variety of fields, for example, management, sports and classical music, have been found to display higher mind–brain development than matched average-performing control groups, including more frequent peak experiences. In this article, we will use a selection of clearly articulated peak experiences reported by these world-class performers to illustrate the subjective or inner nature of optimal performance. (...) Such performance seems to be characterized by inner calmness and happiness amidst dynamic activity, maximum wakefulness, effortlessness and ease of functioning, and a sense of perfection. In order to provide an adequate theoretical framework for understanding peak experiences, we combine Western developmental psychology with the advanced growth range of higher consciousness (enlightenment), as outlined in the ancient Vedic knowledge of India. (shrink)

A study of Hindu engagements with violence which have been structured by scriptural themes reveals that violence has been regulated, enacted, resisted, negated or denied in complex ways. Disputes based on Vedic orthodoxy were channeled, in classical India, through the mythical frameworks of gods clashing with demons, and later in the medieval centuries this template was extended to the Muslim foreigners who threatened the Brahmanical socio-religious orders. In the modern period, the electoral mechanisms of colonial modernity spurred Hindu anxieties (...) about a weakened nation which would die out in the face of Muslim solidarity, and various Hindu organizations began to increasingly draw on motifs from the Vedas, Bhagavad-gītā, and other texts to speak of a martial Hindu nation. These two moments—the articulation of the boundaries of the robust Hindu nation and the projection of the Muslim as the enemy lurking at the gates—have been integral to the shaping of Hindu cultural nationalism by several key thinkers and political activists. Thus, the forms of violence associated with Hindu universes should be placed within their dynamic socio-historical contexts where Hindus have interpreted, engaged with, and acted on a range of scriptural texts both to generate violent solidarities and to speak of peace. A study of these phenomena alongside some Christian theological attempts to legitimize, valorize or transcend violence from within scriptural horizons points to the complex conceptual terrain encompassed by the conjunction in “religion and violence.”. (shrink)

This inquiry explores the terms yogakshema, sampradaya, and manodharma sangita, as well as theories and practices of improvisation and innovation in music and other fields of Hindu culture. It considers the ways Hindu traditions play out the human contradiction—that life must always combine both old and new; the ways improvising is part of the Hindu frameworks in Vedic chanting, and the performance of ragas and other cultural activities in India. Both set patterns and nuanced interpretations in literary and musical (...) works present processes which suggest models of progress and renewal in various fields of human endeavor. I am unpacking the scholar V. Raghavan’s ideas about how traditions in Indian culture can adapt creatively in time. (shrink)

Bhagavad Gita, the epochal Indian classic brimming with eternal wisdom, needs no introduction. Set in the narrative framework of a discourse between the Supreme Lord Krishna and his disciple Arjun on the verge of the Mahabharat war, it is a comprehensive and easy-to-understand summary of Vedic philosophy. Frozen in inaction, Arjun turns to Krishna for succour. Lord Krishna goes beyond his immediate dilemma to give Arjun a profound discourse on the philosophy of life. He encapsulates the essence of (...) spirituality and virtues like courage, honour, death, love and duty in it.Bhagavad Gita, the epochal Indian classic brimming with eternal wisdom, needs no introduction. Set in the narrative framework of a discourse between the Supreme Lord Krishna and his disciple Arjun on the verge of the Mahabharat war, it is a comprehensive and easy-to-understand summary of Vedic philosophy. (shrink)

This work undertakes a comparative analysis of the concept of Brahman in the Indian philosophical school of Advaita Vedanta and the foundational quest for a Theory of Everything (ToE) in theoretical physics. The central thesis posits that the monistic, non-dualistic reality described as Brahman—the ultimate, uncaused, and singular ground of all existence—presents a sophisticated metaphysical framework that resonates deeply with the theoretical underpinnings and conceptual aspirations of a unified physical theory. The study juxtaposes the core attributes of Brahman (known (...) as Sat-Chit-Ananda: being, consciousness, and bliss) with the principles sought in a ToE, such as unification, fundamental simplicity, and a description of reality from which space, time, and matter emerge. We explore parallels between the Vedantic concept of Māyā—the illusory power that projects the manifold phenomenal world from the singular reality of Brahman—and contemporary physical concepts like quantum indeterminacy, the observer effect, and holographic principles, which challenge classical notions of an objective, independent reality. Furthermore, this work engages with the ideas presented in Abhijeet Sarkar's "The Brahman Equation: How the Search for a Final Theory in Physics is Leading Humanity Back to the Vedic Source of All Reality," examining the proposition that the trajectory of modern physics, in its pursuit of a final theory, is converging with Vedantic insights. By analyzing the role of consciousness, which Advaita Vedanta holds as fundamental and non-local (Chit), against the backdrop of the measurement problem and the participatory nature of reality suggested by quantum mechanics, this book argues that the Vedantic model offers potential resolutions to persistent conceptual paradoxes in physics. Ultimately, "The Search for Unity" contends that Advaita Vedanta provides more than a mere philosophical parallel; it offers a profound explanatory framework for the nature of reality that can inform and guide the scientific search for ultimate unity, suggesting a potential synthesis of ancient introspective wisdom and modern empirical inquiry. (shrink)

The Mīmāṃsā mission of disambiguating Vedic texts led the thinkers of the tradition to confront several instances of apparently conflicting Vedic commands. Consider the two cases: ‘give alms daily’ vs ‘do not give alms during ritual X’, and ‘never harm another’ vs ‘sacrifice an animal during ritual Y’. Each command in these two cases is derived from the Vedas and Mīmāṃsā authors thus attempted to resolve such cases of deontic conflict by putting forth hermeneutic solutions, without taking recourse (...) to any other epistemic source. In this paper, I present several instances of conflicting Vedic commands and indicate three distinct types of deontic conflicts as well as their corresponding solutions as identified by Mīmāṃsā thinkers. This study is based on discussions put forth in four important Mīmāṃsā texts: the Pūrvamīmāṃsāsūtra, the Śābarabhāṣya, Kumārila’s Ṭupṭīkā and Āpadeva’s Mīmāṃsānyāyaprakāśa. I explain the foundational difference between prescriptions and prohibitions for Mīmāṃsā thinkers, and thereby also discuss several technical conceptions such as paryudāsa, vikalpa, prāpti and bādha among others. In doing so, I attempt to highlight certain fundamental tenets of the vast and intricate hermeneutic framework developed within the Mīmāṃsā tradition. (shrink)

This paper explores the ethical dimensions of some of the current issues engaging rural India, affecting 600 million people. It uses the evolutionary framework of Sri Aurobindo's integral yoga, and also tags on to it the rights concepts of Amartya Sen's ethics. It attempts to take a balanced view between Ambedkar's perception of the ancient Indian village as a sink of localism, a den of ignorance, narrow-mindedness and communalism, and the more common and traditional, but historically untrue, idealized view (...) of the Vedic times. In this process it also steers clear of the pitfalls in the Marxist writings or positivist research, which has taken a wrong position that there was no rule of law and therefore no ethics as understood in modern times. It then attempts to show the more eternal features of perennial ethics in India, the idiom, institutions and the instruments it has nurtured, and the manner it is getting integrated with and is supportive of evolving modern values of democracy and social justice in Indian villages. (shrink)

Working within a framework of environmental philosophy and environmental ethics, this book describes and postulates alternative understandings of nature in Indian traditions of thought, particularly philosophy. The interest in alternative conceptualizations of nature has gained significance after many thinkers pointed out that attitudes to the environment are determined to a large extent by our presuppositions of nature. This book is particularly timely from that perspective. It begins with a brief description of the concept of nature and a history of (...) the idea of nature in Western thought. This provides readers with a context to the issues around the concept of nature in environmental philosophy, setting a foundation for further discussion about alternate conceptualizations of nature and their significance. In particular, the work covers a wide array of textual and non-textual sources to link and understand nature from classical Indian philosophical perspectives as well as popular understandings in Indian literary texts and cultural practices. Popular issues in environmental philosophy are discussed in detail, such as: What is ‘nature’ in Indian philosophy? How do people perceive nature through landscape and mythological and cultural narratives? In what ways is nature sacred in India? To make the discussion relevant to contemporary readers, the book includes a section on the ecological and ethical implications of some philosophical concepts and critical perspectives on alternate conceptualizations of nature. (shrink)

Shasiprabha Kumar’s book examines key theories in the classical Vaiśeṣika framework of Indian philosophy, focusing on concepts such as categories, cosmogony, and atomic theory. It addresses consciousness and cognition while analyzing dharma, highlighting the highest good and expert testimony as important epistemic modes. Kumar in the book explores the theological links between Vaiśeṣika and Paṡupata Śaivism, along with connections to Vedic and Yogic thought. It also discusses the relevance of Vaiśeṣika in contemporary science, hermeneutics, and metaphysics, drawing on (...) recent Sanskrit commentaries. This work is a significant resource for scholars in Vaiśeṣika studies. I wholeheartedly recommend this book to anyone with a keen interest in the intricate history of Vaiśeṣika philosophy. It provides a thorough and engaging exploration of how concepts within this philosophical tradition have evolved over time. The author, ShashiPrabha Kumar, skillfully interweaves various elements of Vaiśeṣika thought, offering valuable insights that are often neglected in conventional academic discourse. (shrink)

The Garbhopanishad, a significant text within the Indian Knowledge Systems, provides profound insights into fetal consciousness, emphasizing the influence of a mother’s thoughts, emotions, and spiritual practices on the unborn child. It describes the fetus as a sentient being, capable of memory formation, emotional experience, and responsiveness to external stimuli, highlighting the importance of Samskaras (impressions) in shaping an individual’s future. In contrast, contemporary research on Maternal-Fetal Attachment (MFA), as discussed in Eichhorn’s study, debates the presence of fetal sentience and (...) its role in shaping the prenatal bond. While Western psychology struggles with defining attachment due to the lack of clear reciprocal interactions between the mother and fetus, the Garbhopanishad inherently recognizes the bi-directional influence between maternal consciousness and fetal development. This study explores the comparative framework between the Vedic understanding of fetal sentience and modern discussions on MFA. Eichhorn’s study suggests that while research has demonstrated fetal responses to pain, touch, sound, and maternal emotions, these reactions are often dismissed as preprogrammed subcortical activities rather than conscious interactions. However, the Garbhopanishad posits that the fetus is an aware and learning entity, deeply influenced by the mother’s mental and spiritual state, reinforcing the idea of prenatal conditioning. By integrating ancient Indic wisdom with modern perspectives on maternal-fetal relationships, this paper argues that prenatal consciousness is a significant factor in fetal development, urging a re-evaluation of MFA beyond physiological and psychological dimensions. (shrink)

Indian philosophical traditions have long emphasized psychological flexibility, resilience, and well-being through concepts such as Sthitaprajna (a person of steady wisdom), Triguna (Sattva, Rajas, and Tamas), and Anasakti (non-attachment). This study examines the correlation between these constructs to distress, and persistence in goal-directed behavior among young adults in India. Data from 215 young adults (144 females, 71 males) across India were collected via Google Forms. Anasakti Scale, The Vedic Personality Inventory, Multi-dimensional Psychological Flexibility Inventory shorter global composite (MPFI), The (...) Depression, anxiety, stress scale-21 (DASS-21) and The Warwick–Edinburgh Mental Well-being Scale (WEMWBS) were used to measure respective variables. Pearson’s correlation indicated significant correlations such as between Triguna and values, Anasakti’s emotional equipoise and acceptance, and Anasakti’s persistence and fortitude with Committed Action. This study highlights how indigenous Indian psychological concepts provide a robust framework for understanding emotional resilience and well-being. By integrating these insights into contemporary psychological practice, culturally sensitive therapeutic approaches can be developed to enhance mental health outcomes in Indian populations. (shrink)

The second chapter lays out the most ancient aspects of sovereign political economy from the earliest writings in major scriptural traditions (Abrahamic, Vedic, Sinic, Hellenic, etc.). It incorporates the earliest socioeconomic conceptions of the original pyramid scheme. It covers the earliest, most foundational politico-economic modes of production and legal frameworks (from Hammurabi to Akhenaten to Moses to Graeco-Roman law). In doing so, it demonstrates that the earliest laws were meant not so much to curb violence as to protect property (...) rights (including ownership of both humans and animals)—both forms of livestock, which was the original form of non-zero-sum wealth. Conversely, it also discusses the original finite resources—bullion and land. In terms of bullion, the predominant ancient form of politico-economic thought is typically called bullionism (to accumulate as much as possible). In terms of land, the predominant ancient foundations of politico-economic thought were concerned with ideas about tribalism and blood feuds. Thus, in order to mitigate the violence caused by laws which have protected the wealth of the wealthy, the earliest politico-economic traditions, as Marcel Mauss explained in The Gift, required potlatch societies where mutual obligations were to be fostered by various forms of gift-giving patronage networks between haves and have-nots. (shrink)

Eco–spiritualism is not a new idea; in fact, it has a long history in the Vedic tradition. ‘Vasudhaiva Kuṭumbakam’ in the mantra of Mahā–Upaniṣad of the Sāmaveda tradition presents us with a thought–provoking message, namely, that every being or entity on this earth is one family [अयं बन्धुरयं नेति गणना लघुचेतसाम् ।उदारचरितानां तु वसुधैव कुटुम्बकम् ॥७१॥]. In the Vedic civilization the realm of ethical thinking was extensive. The Vedic science of ecology addresses eco–spiritualism from the perspective of (...) the cosmological and the ontological unity of nature. However, the ethics of natural laws, such as ṛta, satya and dharma, plays a very vital role in the human being’s environmental actions. Firstly, this paper intends to trace and identify the ecological divinity of the Vedas. Secondly, the paper shall endeavour to apply and evaluate ancient scriptures and their understanding of the environment in terms of its intrinsic value and its relation to human beings. We conclude with the discussion on the problems of eco–spiritualism in the contemporary world. (shrink)

Papers presented at a national seminar on Vedic texts and the knowledge systems of India, held at Kalady during 9-11 December 2009.

The Papers In This Volume, Presented At A Seminar Organised By The Gurukula Kangri Viswavidyalaya, Offer A Kaleidoscopic View Of Myriad Aspects Of Himalayan Eco-System Like Causes Of Its Degradation, Impact Of Hydroelectric To Deforestation And Role Of Wild Life. The Deliberations Also Highlight The Relevance Of Vedic Philosophy In Conserving The Fragile Himalayan Eco-System.

This scholarly work explores the intersection of ancient Vedic wisdom and modern scientific thought. It aims to provide a deeper foundation for Vedic concepts by using analogies from modern science, demonstrating their eternity and universality. The volume is divided into three parts. Discusses the link between psychoscience and causal existence, focusing on individual enlightenment. Addresses the fundamental foundations of psychoscience. Focuses on behavioral applications and the practical aspects of the field. It is designed for a diverse readership, including (...) physicists, brain scientists, psychologists, and philosophers. (shrink)

The present book intends to highlight universal Vedic vision and provide an overview of ennobling ideas enshrined in the four Vedas. It contains select Vedic mantras in Sanskrit, with Hindi and English translation, which solicit peace and welfare for all beings in the world. Vedic prayers compiled in this book have been divided under following eight headings: One Earth-One Family, Peace, Well-being, Nature/Environment, Friendship/Amity, Education, Feminine Power and Culture. Besides, a basic introduction to Vedic literature is (...) appended in the beginning so that the readers may grasp a glimpse of the vastness and variety of Vedic texts and also understand the enormous influence of Vedas on the subsequent development of Indian thought. It is hoped that the simple but significant message of Vedas like seeing inherent interconnectedness among all beings inhabiting the planet earth and seeking cosmic harmony can provide fresh insights for the future of humanity. (shrink)

This volume explains the mysteries of Creation from the Vedic standpoint by an eminent scholar Pandit Motilal Shastri, a devout disciple of the much acclaimed Vedic guru, Paṇḍit Madhusūdan Ojhā. It consists of five scholarly discourses presented before an august audience of well-known scholars and ācāryas of Vedaśāstra, at Rashtrapati Bhawan during 14-18 December 1956. These discourses – Science of Agni-soma; the Science of Five Divisional Universe; Vedic Concept of Man: An Exposition; Science of Aśvattha: An Outline; (...) and Integrated Relationship of Vedaśāstra and Purāṇaśāstra – illuminate new insights into the mysteries of Creation, offering new definitions to well-known Vedic terms. The volume in hand is an English translation of these five discourses by Rishi Kumar Mishra, a well-known author, writer and editor, and a disciple of Pandit Motilal Shastri. It enables the new generation of scholars and intellectuals to understand and grasp the mysteries of Creation. It is an inimitable storehouse of Vedic wisdom. (shrink)

We present a unified vision of human knowledge, the external world and ourselves in the frame of an overall unity of Everything. Two main sources of knowledge are considered to this goal: an admittedly reductionist version of Modern Science and a few key elements of Oriental Philosophy. Our view is based on an analogy between the fundamental unity of Vedic ontology and the Grand Unification scheme of Particle Physics traced along the evolution of the Universe. Our key statement is (...) that these two sources of knowledge describe the same ontological story of separation, from an original One down to the multiplicity of the phenomenological world. We further substantiate this vision by drawing an analogy between the Residue of the Vedic sacrifice and the post-Big-Bang cosmological Matter-Antimatter Asymmetry. We also discuss a Big-Bang analogy between the postulated field of Inflationary Cosmology (the Inflaton) and the Vedic dissolution-decomposition of the cosmic progenitor Prajapati – whose body, according to Brahmanas texts, provides the material substrate of which the Universe is built. (shrink)

Early Vedic possesses a chameleon-like verb form called the injunctive, whose uses partly overlap with, and alternate with, those of the subjunctive, optative and imperative moods, and with the past and present tenses. Being morphologically tenseless and moodless, the injunctive has attracted interest from a comparative Indo-European perspective because it appears to be an archaic layer of the finite verb morphology. Its place and function in the verb system, however, remains disputed. In Kiparsky 1968 I argued that it is (...) tenseless and moodless not only morphologically but also functionally, and that injunctive forms acquire modal and temporal interpretations only contextually. The injunctive’s only intrinsic grammatical features are aspect, voice and person/number. This paper provides new evidence for that view (section 1), and goes on to argue that such underspecified forms in paradigms support morpheme-based theories of morphology over realizational theories such as Paradigm Function Morphology (section 2), and that the rise and loss of the injunctive is connected to other changes in the pre- and post-Vedic aspect, tense, and mood system (section 3). (shrink)

Vedic Voices: Intimate Narratives of a Living Andhra Tradition. By David M. Knipe. New York: Oxford University Press, 2015. Pp. xxii + 340, illus. $35.

Vedic Concordance offers a comparative analysis of Vedic texts, harmonizing different interpretations and practices for deeper understanding.

The Vedic -ya-presents: Passives and Intransitivity in Old Indo-Aryan. By Leonid Kulikov. Leiden Studies in Indo-European, vol. 19. Amsterdam: Rodopi, 2012. Pp. xxix + 994.

Vedic Studies: Language, Texts, Culture, and Philosophy. Proceedings of the 15th World Sanskrit Conference, vol. 1. Edited by Hans Henrich Hock. New Delhi: RaShtRiya SanSkRit SanSthan, 2014. Pp. viii + 244.

Vedic Vision Of Consciousness And Reality Is An Attempt At A Systematic Presentation Of The Visions Of Vedic Seers Concerning Consciousness In Relationship To Reality. The Relevance Of This Attempt Has Got Enhanced Today Due To Latest Discoveries In Quantum Physics Tending To Accord Some Sort Of Substantiality To Consciousness. This Is The Position Vedic Seers Held Long Ago As Is Evident From The Vedanta. The Vedanta, However Has Ignored The Vedic Samhitas On Metaphusical Issues Including (...) Consciousness. The Present Work Has Come In Fulfillment Of This Lacuna In The Tradition Of Vedic Thought. It Has Been Shown Here Strictly On The Basis Of Textual Evidence How The Vedic Seers Were Involved In The Search For Consciousness In Its Purest Form Coinciding With Reality. The Coincidence Of The Modern Science In Its Latest Developments With The Vedic Viewpoint In This Regard, Suggests The Necessity Of A Paradigmatic Shift In The Human Thinking At This Juncture From Matter To Consciousness As The Most Fundamental Reality. These Issues Have Been Discussed Here From Various Viewpoints Including Scientific, Philosophical, Psychological, Theological And Epistemological. (shrink)

I present a conceptual framework for classifying generalist and particularist approaches to conspiracy theories (CTs). Specifically, I exploit a probabilistic version of the hexagon of opposition which allows for systematically visualising the logical relations among basic philosophical positions concerning CTs. The probabilistic interpretation can also account for positions, which make weaker claims about CTs: e.g. instead of claiming ‘every CT is suspicious’ some theorists might prefer to claim ‘most CTs are suspicious’ and then ask about logical consequences of such (...) claims. Finally, I illustrate the proposed conceptual framework by selected claims about CTs drawn from the CT research literature. (shrink)

We develop a general framework for debates over location. The framework generates systematic explanations of core features of the interaction between location and part, and provides the toolkit to model locational formulations of endurance on which occupants are entirely located at each time at which they exist.