Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Your Cart (0)
Share our website with your friends.
Email this page to a friend
Books > Philosophy > Hindu > Horizons of The Self in Hindu Thought (A Study for the Perplexed)
Displaying 711 of 2830         Previous  |  NextSubscribe to our newsletter and discounts
Horizons of The Self in Hindu Thought (A Study for the Perplexed)
Pages from the book
Horizons of The Self in Hindu Thought (A Study for the Perplexed)
Look Inside the Book
Description
About the Book

There is a variety of competing ideas about the nature of self in the Hindu tradition. Efforts to bring them together under a unitary conception were underway for many centuries. Much of the eighteenth-and nineteenth- century Oriental scholarship and the latter-day popularist movements made considerable effort to obscure the complexity and diversity of the idea of the self and its horizon in the broad spectrum of Hindu beliefs.

This modest study discusses the different conceptions of the self, and answers questions such as what is the self? And where does the self come from? How does the personal self retain its identity over time and space? In answering these questions it draws from the Vedic texts, Upanisads and the Vedanta system, especially Advaita (non-dualism). It also looks at the Samkhya system and its radically different conception of the self, which varies considerably from that of Upanisadic formulation. Buddhist and latter-day criticisms of the Hindu positions on the self via the “neo-self” theory are discussed.

The book also addresses questions such as what happens to the self, what does it do? Where does it go? and where ought it go? discussing fate or destiny of the self in the context of karma, dharma, death and rebirth. Issues such as ends or goals towards which a person has to strive, realizing the fullest potential and purpose of the self, are well deliberated upon. Sankara’s concept of the self and critique of the non-self are also examined.

 

About the Author

Prof. Purushottama Bilimoria, PhD, is a Senior Research Fellow at the Oxford Centre for Hindu Studies and a Senior Lecturer at Graduate Thelogical Union in Berkeley. He is a Chancellor’s Scholar and Visiting Professor at the University of California, Berkelwy (California, USA), an Honorary Professor at the Deakin University and Senior Fellow at the University of Melbourne in Australia.

 

Introduction

There is no one single idea of the self in the Hindu tradition. In fact, there is a variety of competing ideas of the nature of the self that tradition has had to deal with, often striving to bring them together under an unitary conception. And this is not achieved without some conceptual difficulties. Thus, the conception of self that emerges in the course of the reformulation in at least one prominent classical system, namely Vedanta, appears to be somewhat paradoxical, in that here the self is denied at one level, while at another level its existence is asserted. However, much of the eighteenth to nineteenth-century Oriental scholarship and the latter-day popularist neo-Hindu movements did much to obscure the complexity and diversity of the idea of the self and its horizon in the broad spectrum of Hindu beliefs, not to mention the broader field of Indian religious and philosophical discourses.

A Note on the Term ‘Hindu’

We must note at the very outset that the designation ‘Hinduism’ is itself a problematical one, for the simple reason that it is a more recent term intended, apart from other things, to separate and sharply distinguish the continuing strands of classical Brahmanism from Buddhism which grew out of and in reaction to the Brahmanical tradition in Greater India. But this way of naming, on the one hand, lends to suppress the variety of beliefs that persisted in the remnants of the Brahmanical tradition and, on the other hand, also blurs some fundamental points of comparability, if not convergence, between Hindu and Buddhist beliefs on a number of issues, not the least on the question of the self, its nature, fate and so on. Indeed, Indian philosophers often do not carve up their professional spheres into watertight compartments of Hindu, Buddhist and other philosophies in the context of their history, but rather consider these as distinct systems or traditions of thought within that global genre known as Indian philosophy.

Structure of the Text

The material in this text is divided into four major parts. The first two parts (A and B) discuss the different conceptions of the self. They are responses to questions such as What is the self? Where does the self come from? Part A explores some imaginative notions that emerge in the context of cosmological reflections recorded in the very early Brahmanical texts called the Vedas. Their development towards a more unitary conception in later texts, particularly the philosophical Upanisads, usually identified with the Vedanta system, is examined in some detail. Part B looks at a divergent system, namely samkhya, and its radically different conception of the self, which appears to be opposed to the Upanisadic formulation. Some remarks are made on how the latter conception relates to the Buddhist idea of no-self.

Parts C and D focus on questions such as ‘What happens to the self? What does it do? Where does it go? Where ought it go?’ In Part C, the discussion on the ‘fate’ or destiny of the self is taken up in the context of the concepts of karma (action), dharma (rules, norms,) death and rebirth. Part D concentrates on the issue of the ‘ends’ or goals towards which a person has to strive with a view to obliterating the sense of the self, or to realizing its fullest potential and purpose, or both, part E has a supplemental essay on Sankara’s concept of the self and non- self.

Methodological Remarks

The treatment that we follow here will, in part, be diachronic, i.e. historical, and, in part, synchronic, i.e. the conceptual deepening reached at various points in the historical deepening development. It will also be important to ground the otherwise abstract discussion in the more concrete context of the ‘life-world’ or living tradition of the people for whom these conceptions had or have some meaning, and which may determine their goals and purpose in life. In Part D we shall pay particular attention to the tensions and conflicts that arise between the ideal and real, between the conception of the unchanging, transcendental self and the realities of human life with its variegated challenges.

 

Contents

 

  Transliteration Ascheme ix
  Abbreviations x
  Introduction 1
Part A Self in Brahmanism: The Vedas and Upanisads 7
Part B The Samkhya Alternative 29
Part C Destiny of the Self: Karma, Rebirth and Eschatology 40
Part D Purusartha: The Human ?Kingdom of Ends 52
Part E On Sankara's Attempted Reconciliation of 'you' and 'I' 66
  Bibliography 98

 

Sample Pages








Horizons of The Self in Hindu Thought (A Study for the Perplexed)

Item Code:
NAN414
Cover:
Paperback
Edition:
2016
ISBN:
9788124608500
Language:
English
Size:
8.5 inch x 5.5 inch
Pages:
110 (6 B/W Illustrations)
Other Details:
Weight of the Book: 170 gms
Price:
$22.00   Shipping Free
Look Inside the Book
Add to Wishlist
Send as e-card
Send as free online greeting card
Horizons of The Self in Hindu Thought (A Study for the Perplexed)

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 959 times since 22nd Nov, 2016
About the Book

There is a variety of competing ideas about the nature of self in the Hindu tradition. Efforts to bring them together under a unitary conception were underway for many centuries. Much of the eighteenth-and nineteenth- century Oriental scholarship and the latter-day popularist movements made considerable effort to obscure the complexity and diversity of the idea of the self and its horizon in the broad spectrum of Hindu beliefs.

This modest study discusses the different conceptions of the self, and answers questions such as what is the self? And where does the self come from? How does the personal self retain its identity over time and space? In answering these questions it draws from the Vedic texts, Upanisads and the Vedanta system, especially Advaita (non-dualism). It also looks at the Samkhya system and its radically different conception of the self, which varies considerably from that of Upanisadic formulation. Buddhist and latter-day criticisms of the Hindu positions on the self via the “neo-self” theory are discussed.

The book also addresses questions such as what happens to the self, what does it do? Where does it go? and where ought it go? discussing fate or destiny of the self in the context of karma, dharma, death and rebirth. Issues such as ends or goals towards which a person has to strive, realizing the fullest potential and purpose of the self, are well deliberated upon. Sankara’s concept of the self and critique of the non-self are also examined.

 

About the Author

Prof. Purushottama Bilimoria, PhD, is a Senior Research Fellow at the Oxford Centre for Hindu Studies and a Senior Lecturer at Graduate Thelogical Union in Berkeley. He is a Chancellor’s Scholar and Visiting Professor at the University of California, Berkelwy (California, USA), an Honorary Professor at the Deakin University and Senior Fellow at the University of Melbourne in Australia.

 

Introduction

There is no one single idea of the self in the Hindu tradition. In fact, there is a variety of competing ideas of the nature of the self that tradition has had to deal with, often striving to bring them together under an unitary conception. And this is not achieved without some conceptual difficulties. Thus, the conception of self that emerges in the course of the reformulation in at least one prominent classical system, namely Vedanta, appears to be somewhat paradoxical, in that here the self is denied at one level, while at another level its existence is asserted. However, much of the eighteenth to nineteenth-century Oriental scholarship and the latter-day popularist neo-Hindu movements did much to obscure the complexity and diversity of the idea of the self and its horizon in the broad spectrum of Hindu beliefs, not to mention the broader field of Indian religious and philosophical discourses.

A Note on the Term ‘Hindu’

We must note at the very outset that the designation ‘Hinduism’ is itself a problematical one, for the simple reason that it is a more recent term intended, apart from other things, to separate and sharply distinguish the continuing strands of classical Brahmanism from Buddhism which grew out of and in reaction to the Brahmanical tradition in Greater India. But this way of naming, on the one hand, lends to suppress the variety of beliefs that persisted in the remnants of the Brahmanical tradition and, on the other hand, also blurs some fundamental points of comparability, if not convergence, between Hindu and Buddhist beliefs on a number of issues, not the least on the question of the self, its nature, fate and so on. Indeed, Indian philosophers often do not carve up their professional spheres into watertight compartments of Hindu, Buddhist and other philosophies in the context of their history, but rather consider these as distinct systems or traditions of thought within that global genre known as Indian philosophy.

Structure of the Text

The material in this text is divided into four major parts. The first two parts (A and B) discuss the different conceptions of the self. They are responses to questions such as What is the self? Where does the self come from? Part A explores some imaginative notions that emerge in the context of cosmological reflections recorded in the very early Brahmanical texts called the Vedas. Their development towards a more unitary conception in later texts, particularly the philosophical Upanisads, usually identified with the Vedanta system, is examined in some detail. Part B looks at a divergent system, namely samkhya, and its radically different conception of the self, which appears to be opposed to the Upanisadic formulation. Some remarks are made on how the latter conception relates to the Buddhist idea of no-self.

Parts C and D focus on questions such as ‘What happens to the self? What does it do? Where does it go? Where ought it go?’ In Part C, the discussion on the ‘fate’ or destiny of the self is taken up in the context of the concepts of karma (action), dharma (rules, norms,) death and rebirth. Part D concentrates on the issue of the ‘ends’ or goals towards which a person has to strive with a view to obliterating the sense of the self, or to realizing its fullest potential and purpose, or both, part E has a supplemental essay on Sankara’s concept of the self and non- self.

Methodological Remarks

The treatment that we follow here will, in part, be diachronic, i.e. historical, and, in part, synchronic, i.e. the conceptual deepening reached at various points in the historical deepening development. It will also be important to ground the otherwise abstract discussion in the more concrete context of the ‘life-world’ or living tradition of the people for whom these conceptions had or have some meaning, and which may determine their goals and purpose in life. In Part D we shall pay particular attention to the tensions and conflicts that arise between the ideal and real, between the conception of the unchanging, transcendental self and the realities of human life with its variegated challenges.

 

Contents

 

  Transliteration Ascheme ix
  Abbreviations x
  Introduction 1
Part A Self in Brahmanism: The Vedas and Upanisads 7
Part B The Samkhya Alternative 29
Part C Destiny of the Self: Karma, Rebirth and Eschatology 40
Part D Purusartha: The Human ?Kingdom of Ends 52
Part E On Sankara's Attempted Reconciliation of 'you' and 'I' 66
  Bibliography 98

 

Sample Pages








Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Based on your browsing history

Loading... Please wait

Related Items

Self on Self (Bhagavan Ramana Answers)
Item Code: NAH332
$6.00
Add to Cart
Buy Now
Self-Restraint V. Self-Indulgence
by M.K. Gandhi
Paperback (Edition: 2007)
Navajivan Publishing House
Item Code: NAH043
$10.00
Add to Cart
Buy Now
The Philosophy of Spirituality from Divided Self to Integrated Self
by H.B. Danesh
Paperback (Edition: 1998)
Sterling Publishers Pvt. Ltd.
Item Code: IDK148
$27.50
Add to Cart
Buy Now
Self-Knowledge of Sri Sankaracarya (Shankaracharya's Atmabodha)
by Swami Nikhilananda
Paperback (Edition: 2004)
Sri Ramakrishna Math
Item Code: IDE165
$15.00
Add to Cart
Buy Now
The Yoga of Dejection: Self beyond Identity Crisis
by SATYA NARAYAN DASA
Hardcover (Edition: 2000)
Jiva Institute, Vrindavan
Item Code: IDG277
$50.00
Add to Cart
Buy Now
Brahmavidya Abhyasa (Sure Way to The Inner Self)
Item Code: NAC097
$25.00
Add to Cart
Buy Now
Sure Ways to Self-Realization
Item Code: IDF178
$30.00
Add to Cart
Buy Now

Testimonials

Thank you for this wonderful New Year sale!
Michael, USA
Many Thanks for all Your superb quality Artworks at unbeatable prices. We have been recommending EI to friends & family for over 5 yrs & will continue to do so fervently. Cheers
Dara, Canada
Thank you for your wonderful selection of books and art work. I am a regular customer and always appreciate the excellent items you offer and your great service.
Lars, USA
Colis bien reçu, emballage excellent et statue conforme aux attentes. Du bon travail, je reviendrai sur votre site !
Alain, France
GREAT SITE. SANSKRIT AND HINDI LINGUISTICS IS MY PASSION. AND I THANK YOU FOR THIS SITE.
Madhu, USA
I love your site and although today is my first order, I have been seeing your site for the past several years. Thank you for providing such great art and books to people around the World who can't make it to India as often as we would like.
Rupesh
Heramba Ganapati arrived safely today and was shipped promptly. Another fantastic find from Exotic India with perfect customer service. Thank you. Jai Ganesha Deva
Marc, UK
I ordered Padmapani Statue. I have received my statue. The delivering process was very fast and the statue looks so beautiful. Thank you exoticindia, Mr. Vipin (customer care). I am very satisfied.
Hartono, Indonesia
Very easy to buy, great site! Thanks
Ilda, Brazil
Our Nandi sculpture arrived today and it surpasses all expectations - it is wonderful. We are not only pleasantly surprised by the speed of international delivery but also are extremely grateful for the care of your packaging. Our sculpture needed to travel to an off-lying island of New Zealand but it arrived safely because of how well it had been packaged. Based upon my experience of all aspects of your service, I have no hesitation in recommending Exotic India.
BWM, NZ
TRUSTe
Language:
Currency:
All rights reserved. Copyright 2018 © Exotic India