In many ancient Hindu, Jain, and Buddhist texts, the path of the ascetic lifestyle involves an injunction to practice nonviolence, a requirement that conflicts with the violence that the ascetic inflicts upon him/herself by going naked, clothed in coarse garments made of discarded cloth, tree bark, or grass, excessive limits on food in-take, self-mutilation, sleep deprivation...
The traditions of Hinduism, especially the Vedanta sampradāyas, have developed elaborate and sophisticated arguments for the words of the Vedas as a source of valid knowledge. This study seeks to explicate this rationale, with particular attention to the tradition of Advaita Vedanta. The understanding of scripture as a valid source of knowledge (pramāṇa) is neglected in the...
A number of studies have integrated Buddhist principles into therapeutic interventions, demonstrating effective outcomes; however, very little Buddhist textual data support the theoretical foundation of those models. This exploratory research conceptualises a counselling framework based on a canonical analysis of the Vimalakīrti Nirdeśa Sūtra, together with a qualitative inquiry...
Jain, P Dharma and Ecology of Hindu Communities: Sustenance and Sustainability. Ashgate Farnham, Surrey, U.K.; 2011.213 pages, ISBN 978-1-4094-0591-7
Background This is a discussion paper that sets out to explore an approach to the writings of the spiritual master Sri Chinmoy, through the motif of the Quest. In particular, it explores his own journey to God-realisation, or Self-realisation, and his teaching of the interdependence of the relationship between aspiring humanity and the ever-transcending nature of the Supreme...
Background This paper has been reproduced and modified from a PhD dissertation (Deakin University, 2013) written by the author titled ‘Freedom and Conditionality: Analysing Mental and Yogic Models of Freedom’. It is a cross-cultural, crossdisciplined work based on an exploration into Eastern and Western concepts of mental freedom. Methods The thesis methodology included a...
The 150th birth anniversary of Swami Vivekananda is an occasion for interreligious reflection on the enduring significance of his teachings and their potential for reflective engagement. This essay presents and engages select motifs from his four lectures on 'Practical Vedanta', particularly his understandings of sin, solidarity, and the relevance of his thought to the pervasive...
In this paper, I intend to explore some of the issues that come up when I tried to teach academically grounded, accurate, non-sectarian history of Buddhism at Buddhist dharma centers. First among these issues is that Western Buddhists can be quite fundamentalist in their approach to Buddhism and take many narratives literally. Chief among these, especially for Mahāyāna Buddhists...
This article is written with a purpose to initiate a public discussion of Buddhist-based universities in the united states of America. These universities provide education in liberal arts and professional fields, while employing the time-tested methods of traditional Buddhist pedagogy. Because these universities are generally unknown to the public, I have provided information...
The first part of this essay considers Sri Aurobindo’s nationalism and contextualizes it within the colonial-national interchange and the modern understanding of the nation. It then problematizes Hindutva’s attempts to reductively appropriate Sri Aurobindo’s pluralistic and evolutionary nationalism. In the second part, a close reading is conducted of a well-known nationalist...
This paper explores Jain epistemology and hermeneutics as derivative of an ontology of kinship or of ‘being with’. The distinctively Jain ‘way of being’ stems from an experiential reality of inhabiting a world that is concretely and patently inhabited by others. Methodologically, the paper draws on Umā swā ti’s Tattvārtha Sūtra, as well as on ethnographic work on Jainism. The...
What is “the Dharma Paradigm”? And how might this paradigm be cultivated in such a way as to transform not only academic discourse, but the broader discourse of our global society? Transforming a discourse at a paradigmatic level is clearly not a simple matter of substituting Sanskritic terminology for the Eurocentric terminology that has tended to dominate global discourse—of...
