The present study investigates depictions of the Indian apsaras wringing water from her hair in monumental religious iconography. It demonstrates the migration of iconography and transformations of ...meaning from the northern sources to other areas of India and ultimately to parts of southeast Asia. I examine ancient literary and visual sources of the hair-wringing apsaras, mediator of the life-giving celestial waters, and the goose that drinks her hair-water in Buddhist, Hindu and Jain artistic contexts, demonstrating expressions of abstruse theological concepts. The salient virtue of the mythic hamsa (migrating goose) was its ability to separate milk from water (nira-ksira-viveka). This discrimination, already mentioned in Vedic and later sources, was appropriated as a metaphoric image in moral, didactic, theological and philosophical contexts. Connotations implicit in the myth of the potent water that passes through the apsaras’s hair are compared to those of the rejuvenating waters that flowed through Siva’s ascetic locks in the myth of Gangadhara.
In his work, Arvind Sharma daringly asserts the fundamental place of spirituality in Mohandas K. (“Mahatma”) Gandhi’s personal life and social and political activism. Sharma avoids any theoretical ...frameworks to elucidate Gandhi’s spirituality; but rather, he takes the reader through events in Gandhi’s life, his personal practices, and political actions that had synthesized the spiritual and political through living the apparent paradox of a saint-politician. Critiques of Gandhi’s spiritual practices attest to the fact that he remains a challenge to scholars as well as practitioners of nonviolence who seek to separate his political theories, nonviolent strategies, and social concerns from his spiritual commitments. Sharma claims that discerning the truth of his life—mixed as
nīr
(political, social, mundane) and
kṣīr
(spiritual, service, love, quest to see God)—mandates not ignoring his “Mahatma side” (
kṣīr
), the primary source of his fearlessness and strength (mental, physical, and public), notwithstanding many critiques that may render it as only an aberration.
This article examines relationships between the absolute being of the universal ego (Ātman-self) according to the Indian religious philosophy of Vedanta (V) and the phenomenological, irreal being of ...the transcendental ego in Husserl’s phenomenology (P). Both Ātman and the transcendental ego are accessed in the first-person perspective by onto-phenomenological reductions. Such reductions, as stated by Husserl, have absolute freedom of positing and, thus, can reveal or conceal states of being. In contrast with P-reduction, which renders the being of the ego-pole invisible, V-reduction penetrates into the being of the ego-pole and opens a horizon of unique, non-intentional mental states. Following the dialectics in pre- and post-reduction givenness of being, there emerges a picture of connection between the intentional phenomenological being of the transcendental ego and the non-intentional being of the pure ego of Vedanta (Ātman-self). The pure ego of Vedanta manifests as a substrate for the transcendental ego of phenomenology. From this, we can conclude that reductions function as the loci of dialectical syntheses of being, whereby the unity of being has a fuller, more complex and multi-sided sense than the one intended in the natural attitude. In their breaking of theoretical habits conditioned by the substance metaphysical tradition, reductions are truly indispensable in the revelation of being that grounds the theory of knowledge.
This is an enquiry based on the Vivekacūḍāmaṇi (VC), the primary focus of which is to present viveka (discrimination) along with its three catalysts, namely, śruti, tarka, and anubhava as the unique ...pramāṇa of Ultimate Knowledge. This paper discusses the significance of the six popular pramāṇas of Advaita Vedānta (AV) and reiterates that as far as AV is concerned epistemologically those pramāṇas have merely a provisional value (vyāvahārika). In accordance with the purport of VC this paper argues that śruti and tarka, culminating in anubhava (transempirical insight sans experience) are blind in themselves and are enthusiastically carried forward by viveka (discrimination) for the attainment of the final realisation. This paper concludes that viveka, along with its three catalysts namely, śruti, tarka, and anubhava is the sole pramāṇa of the trans-empirical experiential knowledge of Brahman.
"It's important to act on warning signals that come to the surface. I've been made aware that there were red flags around Weavering. I've also been made aware that others saw this and chose not to ...invest," says Ms Viveka Ekberg.
Viveka Eriksson, the new speaker of the Aland Islands parliament, has reportedly invited the speaker of the Finnish parliament Riitta Uosukainen to visit.
It was somewhat ironic that PP Pension should find itself the subject of an intriguing story about boardroom disharmony following an enforced structural shake-up in October. First, the scheme ...announced that the key stakeholders in PP Pension - the journalists' union and media companies - had jointly decided to take away the running of the scheme's defined contribution section, ITP1, and hand it over to national pension provider Collectum from 2014. Soon afterwards it was announced that chief executive Viveka Ekberg had suddenly left her role, prompting speculation of dissatisfaction over the restructure.
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