This book review summarizes Rajiv Malhotra's book "Being Different: An Indian Challenge to Western Universalism" which analyzes philosophical, cultural, and civilizational differences between India and the West. Some key differences discussed include:
1) Indian religions emphasize embodied spiritual experiences over adherence to religious texts or prophets, allowing for flexibility and diversity. Western religions rely more on historical texts and centralized authority.
2) The dharmic tradition emphasizes integral unity and interconnectedness, while Western traditions see God and creation as separate.
3) Indigenous Indian traditions were more adaptable to local contexts, while Western religions aimed to convert others and destroy native practices.
4) Key Sanskrit concepts like
Philippine Copyright 2014
All Rights Reserved. Portions of this manuscript may be reproduced with proper referencing and due acknowledgement of the authors.
ask permission before copying the contents :)
Correlation between Hinduism and Corporate Social ResponsibilityMilton Kumar
This paper is a study about the correlation between Hinduism and Corporate Social Responsibility of an organization. The study emphasizes how Hinduism supports CSR for the betterment of the society and on the other hand development and growth of a company.
Philippine Copyright 2014
All Rights Reserved. Portions of this manuscript may be reproduced with proper referencing and due acknowledgement of the authors.
ask permission before copying the contents :)
Correlation between Hinduism and Corporate Social ResponsibilityMilton Kumar
This paper is a study about the correlation between Hinduism and Corporate Social Responsibility of an organization. The study emphasizes how Hinduism supports CSR for the betterment of the society and on the other hand development and growth of a company.
For all those who laid false yet grand claims that Nanak did not add anything new to the already existing religious mind set.......This is a must read.....!!
This books has a magnitude of information when it comes to Hinduism, Indian thoughts, our sacred scriptures, Indian philosophy etc. It sets a benchmark even higher in exposing the western attacks on Indian in a more detailed and sophisticated manner. It is not a regular tell-tale of India’s glorious past or our vase knowledge of philosophy or the mastery of the Sanskrit language. It focuses on the western view of India and how it has become wrong on so many levels, leave alone injecting the false doctrines. This book makes the westerners to see the real Indian side from an Indian point of view, rather than a typical western.
This book details out monotheism vs. polytheism, one sacred book vs. hundreds of religious book, history-centric religion vs. Sanathana dharma, Prophetic religion vs. Free –to-choose type of religion. The arguments are brilliant in order to state the truth and what is believed to be true.
In conclusion, none of the disagreements from the book dismisses the importance of Being Different. The most important aspects of the book are, as it reverses the gaze towards the west and evaluate it using the Dharmic paradigm. It will make every Indian Proud – Being Different & Being Indian.
The means may change the concept of Dharma never changes. Dharma is to have Self Realisation as the main theme. The means vary according to our make up, strength, priorities and convictions.
The Study of Supply Chain strategy, Educational Basicals, Community Perceptio...sececonf
This research was conducted because of it
was not known about the meditation system,
educational fondations and Balinese Hindu
perception toward the sampradaya at Singaraja town
the Bali of Province, namely: Sai StudyGroup (SSG),
Krsna Conciousnese (KC), Ananda Marga (AM),
Brahma Kumaris, Sapta Dharma and so on. This
research was focus to 3 sampradayas, such as: SSG,
KC and AM. The purposes of the study were been
knowing meditation system, educational fondations
and Balinese Hindu perceptions to the sampradayas
existance. The basically theories were used in
studying these problems were kundalini theory,
educational theory and social perception theory. This
research was applied qualitative approarch by
analysing steps such as: data collecting, data
displying, data reducting and data verificating or
making conclussion. The result of this research, the
SSG have more variative meditation then the others.
SSG’s opinion is the most effective meditation on
Kaliyuga era is namasmaranam meditation. Three
sampradayas have simillar were freedom or mokhsa.
The basically of educational fondations is still in
Panca Craddha frame. SSG are empazising on Panca
Pilar (dharma, sathya, prema, santhi and ahimsa),
changing the human beeing into Deva or Devi
personality, and education of SSG are much more
toward to inside of human beeing (Atman
conciousnese). The basic of education Krsna
conciousnese are Bhagavadgita and Purana
Bhagavatham. The other hands, Ananda Marga is
using “Neo Humanism” as the basic of his education.
Balinese Hindu perceptions toward to three
sampradayas were positive, (75 %) neutral (20%) and
negative perceptions (5%) in difference parts,
depending on education, economical, social degrees or
stratification. All of sampradayas (three
sampradayas) were still in Hindu frame and base on
Catur Veda Manuscripts there fore the Hindu people
can be more tolerant, appreciate, cooperative to each
other.
Keywords- supply chain strategy, educational
basicals,social perception theory
These four vedas are in turn each divided into three parts: samhita (collections of hymns), brahmana (details of sacrifices) and upanishad (moving from ritual to
Hinduism is a religion, or a way of life, found most notably in India and Nepal. Although Hinduism contains a broad range of philosophies, it is a family of linked religious cultures bound by shared concepts, recognisable rituals, cosmology, shared textual resources, pilgrimage to sacred sites and the questioning of authority.
THERAVADA BUDDHISM AND BUDDHIST NATIONALISM: SRI LANKA, MYANMAR, CAMBODIA, AN...MYO AUNG Myanmar
https://www.academia.edu/30206661/THERAVADA_BUDDHISM_AND_BUDDHIST_NATIONALISM_SRI_LANKA_MYANMAR_CAMBODIA_AND_THAILAND?auto=download
Published as “Theravada Buddhism and Buddhist Nationalism: Sri Lanka, Myanmar, Cambodia, and Thailand,”
The Review of Faith and International Affairs
THERAVADA BUDDHISM AND BUDDHIST NATIONALISM:SRI LANKA, MYANMAR, CAMBODIA, AND THAILAND
By Charles KeyesProfessor Professor
Being Different: An Indian Challenge to Western Universalism by Rajiv Malhotr...Ajai Singh
India’s integrity is being undermined by three global networks that have well-established operating bases inside India: (i) Islamic radicalism linked with Pakistan, (ii) Maoists and Marxist radicals supported by China via intermediaries such as Nepal, and (iii) Dravidian and Dalit identity separatism being fostered by the West in the name of human rights. This book focuses on the third: the role of U.S. and European churches, academics, think-tanks, foundations, government and human rights groups in fostering separation of the identities of Dravidian and Dalit communities from the rest of India.
For all those who laid false yet grand claims that Nanak did not add anything new to the already existing religious mind set.......This is a must read.....!!
This books has a magnitude of information when it comes to Hinduism, Indian thoughts, our sacred scriptures, Indian philosophy etc. It sets a benchmark even higher in exposing the western attacks on Indian in a more detailed and sophisticated manner. It is not a regular tell-tale of India’s glorious past or our vase knowledge of philosophy or the mastery of the Sanskrit language. It focuses on the western view of India and how it has become wrong on so many levels, leave alone injecting the false doctrines. This book makes the westerners to see the real Indian side from an Indian point of view, rather than a typical western.
This book details out monotheism vs. polytheism, one sacred book vs. hundreds of religious book, history-centric religion vs. Sanathana dharma, Prophetic religion vs. Free –to-choose type of religion. The arguments are brilliant in order to state the truth and what is believed to be true.
In conclusion, none of the disagreements from the book dismisses the importance of Being Different. The most important aspects of the book are, as it reverses the gaze towards the west and evaluate it using the Dharmic paradigm. It will make every Indian Proud – Being Different & Being Indian.
The means may change the concept of Dharma never changes. Dharma is to have Self Realisation as the main theme. The means vary according to our make up, strength, priorities and convictions.
The Study of Supply Chain strategy, Educational Basicals, Community Perceptio...sececonf
This research was conducted because of it
was not known about the meditation system,
educational fondations and Balinese Hindu
perception toward the sampradaya at Singaraja town
the Bali of Province, namely: Sai StudyGroup (SSG),
Krsna Conciousnese (KC), Ananda Marga (AM),
Brahma Kumaris, Sapta Dharma and so on. This
research was focus to 3 sampradayas, such as: SSG,
KC and AM. The purposes of the study were been
knowing meditation system, educational fondations
and Balinese Hindu perceptions to the sampradayas
existance. The basically theories were used in
studying these problems were kundalini theory,
educational theory and social perception theory. This
research was applied qualitative approarch by
analysing steps such as: data collecting, data
displying, data reducting and data verificating or
making conclussion. The result of this research, the
SSG have more variative meditation then the others.
SSG’s opinion is the most effective meditation on
Kaliyuga era is namasmaranam meditation. Three
sampradayas have simillar were freedom or mokhsa.
The basically of educational fondations is still in
Panca Craddha frame. SSG are empazising on Panca
Pilar (dharma, sathya, prema, santhi and ahimsa),
changing the human beeing into Deva or Devi
personality, and education of SSG are much more
toward to inside of human beeing (Atman
conciousnese). The basic of education Krsna
conciousnese are Bhagavadgita and Purana
Bhagavatham. The other hands, Ananda Marga is
using “Neo Humanism” as the basic of his education.
Balinese Hindu perceptions toward to three
sampradayas were positive, (75 %) neutral (20%) and
negative perceptions (5%) in difference parts,
depending on education, economical, social degrees or
stratification. All of sampradayas (three
sampradayas) were still in Hindu frame and base on
Catur Veda Manuscripts there fore the Hindu people
can be more tolerant, appreciate, cooperative to each
other.
Keywords- supply chain strategy, educational
basicals,social perception theory
These four vedas are in turn each divided into three parts: samhita (collections of hymns), brahmana (details of sacrifices) and upanishad (moving from ritual to
Hinduism is a religion, or a way of life, found most notably in India and Nepal. Although Hinduism contains a broad range of philosophies, it is a family of linked religious cultures bound by shared concepts, recognisable rituals, cosmology, shared textual resources, pilgrimage to sacred sites and the questioning of authority.
THERAVADA BUDDHISM AND BUDDHIST NATIONALISM: SRI LANKA, MYANMAR, CAMBODIA, AN...MYO AUNG Myanmar
https://www.academia.edu/30206661/THERAVADA_BUDDHISM_AND_BUDDHIST_NATIONALISM_SRI_LANKA_MYANMAR_CAMBODIA_AND_THAILAND?auto=download
Published as “Theravada Buddhism and Buddhist Nationalism: Sri Lanka, Myanmar, Cambodia, and Thailand,”
The Review of Faith and International Affairs
THERAVADA BUDDHISM AND BUDDHIST NATIONALISM:SRI LANKA, MYANMAR, CAMBODIA, AND THAILAND
By Charles KeyesProfessor Professor
Being Different: An Indian Challenge to Western Universalism by Rajiv Malhotr...Ajai Singh
India’s integrity is being undermined by three global networks that have well-established operating bases inside India: (i) Islamic radicalism linked with Pakistan, (ii) Maoists and Marxist radicals supported by China via intermediaries such as Nepal, and (iii) Dravidian and Dalit identity separatism being fostered by the West in the name of human rights. This book focuses on the third: the role of U.S. and European churches, academics, think-tanks, foundations, government and human rights groups in fostering separation of the identities of Dravidian and Dalit communities from the rest of India.
This assessment will assess your mastery with respect to the follo.docxchristalgrieg
This assessment will assess your mastery with respect to the following course outcomes:
Compare and contrast the fundamental differences of time and epistemology in non-Western philosophies
Correlate the similarities of non-Western ways of thinking with Western philosophies
Interpret how the seminal differences in familial structures, sociopolitical norms, and economic developments of non-Western cultures influenced
fundamental philosophical divergences from Western philosophies
Analyze the interconnectedness of non-Western philosophies with their respective cultural histories
Assess the impact of non-Western philosophies on one’s personal worldview and cultural awareness
Specifically, the following critical elements must be addressed:
I. Identify two non-Western philosophical systems that you intend to compare.
a. Which two non-Western philosophical systems are you comparing?
b. Which country does each philosophy originate in? When was each philosophy brought into being, and who was involved?
c. How do the followers behave within each philosophy? Who is considered to be the leaders or authority in each philosophy?
d. Where do the followers and leaders tend to practice? What rituals do they engage in? What unique key themes or concepts—other
than logic, time, and epistemology—do they appreciate, worship, and extol?
II. Evaluate the underpinnings of the logic of both philosophies.
a. Clearly evaluate the underpinnings of the logic of both philosophies.
b. What are the main differences of the theories/culture of these two non-Western philosophies to Western philosophy?
c. Analyze the interconnectedness of the histories to each of these philosophies.
III. Define time and epistemology.
a. Define time and epistemology in both non-Western philosophies.
b. Identify the main differences in thinking between the two non-Western philosophies in relation to Western philosophy.
c. How are these different views of time and epistemology similar to Western philosophy?
IV. Summarize how delving into these two philosophies impacts one’s personal worldview and cultural awareness.
Islamic and Buddhist Philosophies
May 15, 2016
In recent years, psychologists have developed an interest in finding out whether people other than philosophers have ideas about how knowledge is justified or what knowledge really is. In other words, researchers have wondered if people in different cultures and religions have beliefs about epistemological questions and whether these beliefs affect their reasoning or learning in any way (Hamid, 2004). This paper will focus on the philosophy of Islam and Buddhism. It will include a detailed analysis of these two philosophies by defining their time and epistemology, analyzing their similarity and difference and evaluating the logic of the underpinning of the two philosophies.
Epistemology is the branch of philosophy that investigates and describes what knowledge is to a particular group of people or culture and ...
First Circumnavigation by an Indian sailboat Trishna in 1985-1987Ajai Singh
The First Indian Circumnavigation in a sailboat (Trishna) in 1985-1987 is documented in this presentation.
See also: https://en.wikipedia.org/wiki/First_Indian_circumnavigation
See a short movie at: https://youtu.be/wsuXj3vHQsU
Research on how Rajputs of India populated Europe and UK centuries back. And how many common customs and religious practices still survive there even today
From 1760 CE till 1943 India was hit by terrible famines on a regular basis. More than 85 million Indians died in these famines which were in reality genocides done by the British Raj.
Lt Col Purohit's letter to Prime Minister Modi Ajai Singh
The inordinate delay in the National Investigation Agency into the Malegaon blast case of 2008. Also read:
http://www.ibtl.in/column/1411/malegaon-2006-vs-malegaon-2008--blast-politics
How the Armed Forces were deceived on Rank PayAjai Singh
A lawyer looks at the Defense Ministry reference of the Rank Pay issue to the Attorney General and explains why he lacks confidence that this will lead to an equitable resolution.
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
Lesson 9 - Resisting Temptation Along the Way
SBs – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
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The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
Homily: The Solemnity of the Most Holy Trinity Sunday 2024.docxJames Knipper
Countless volumes have been written trying to explain the mystery of three persons in one true God, leaving us to resort to metaphors such as the three-leaf clover to try to comprehend the Divinity. Many of us grew up with the quintessential pyramidal Trinity structure of God at the top and Son and Spirit in opposite corners. But what if we looked at this ‘mystery’ from a different perspective? What if we shifted our language of God as a being towards the concept of God as love? What if we focused more on the relationship within the Trinity versus the persons of the Trinity? What if stopped looking at God as a noun…and instead considered God as a verb? Check it out…
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
1. Psychol Stud (April–June 2013) 58(2):201–205
DOI 10.1007/s12646-013-0189-7
BOOK REVIEW
Being Different: An Indian Challenge
to Western Universalism. Rajiv Malhotra
Harper Collins Publishers India, 2011, 474 pp. Hardback, Rs. 599
Rishabh Rai & Anand Prakash
Received: 10 November 2012 / Accepted: 24 January 2013 / Published online: 21 May 2013
# National Academy of Psychology (NAOP) India 2013
“I have travelled across the length and breadth of India
and I have not seen one person who is a beggar, who is
a thief. Such wealth I have seen in this country, such
high moral values, people of such calibre, that I do not
think that we would ever conquer this country, unless
we break the very backbone of this nation, which is
her cultural and spiritual heritage, and, therefore, I
propose that we replace her old and ancient education
system, her culture, for if the Indians think that all that
is foreign and English is good and greater than their
own, they will lose their self esteem, their native
culture and they will become what we want them-a
truly dominated nation”.
-Lord Macaulay’s remark on 2nd February, 1835 to
the British Parliament (as cited in Advani's My Country My Life 2010, p. 133)
“When therefore it is said that India shall rise, it is the
Sanatan Dharma that shall rise. When it is said that
India shall be great, it is the Sanatan Dharma that shall
be great. When it is said that India shall expand and
extend herself, it is the Sanatan Dharma that shall
expand and extend itself over the world. It is for the
Dharma and by the Dharma that India exists.”
-Sri Aurobindo’s Uttarpara speech on 30th May, 1909
Cultural analyses of human behavior do indicate significant differences in the perception and thought between
R. Rai (*) : A. Prakash
Department of Psychology, University of Delhi, Delhi 110007,
India
e-mail: rai487@yahoo.co.in
A. Prakash
e-mail: anandp0001@yahoo.com
West and East. The emphasis on cultural side of behavior is
attributed to two major factors: one is political and the other is
intellectual. While the former focuses on the aggressive control and subjugation of Asian and African countries by the
imperial forces, the later deals with attempt by the Western
scholars and thinkers to trivialize the beliefs, rituals, and faiths
of the people. Both these factors are linked with a common
base, i.e., perceived superiority and civilizational value of
West over the rest. Such an approach is argued to be inspired
by certain inherent philosophical and religious assumptions of
the West. The volume “Being different: An Indian challenge to
western universalism” by Rajiv Malhotra explains the philosophical, civilizational, and cultural differences between India
and the West. Because the topic that the author has dealt
with is so broad and full of intricacies, it may be
difficult to achieve any conclusive and unambiguous
understanding without using broad categories. Thus, at
the very beginning, Rajiv has mentioned that JudeoChristian religions are used to convey the foundational
value system of contemporary West while dharmic traditions as spiritual traditions of India conveying India’s
living system. In doing so, Rajiv has rationally challenged the axiomatic belief that dharmic traditions and
Judeo-Christian religions teach similar principles. Further, he has endeavored to critically appraise Western
perspectives from dharmic traditions, thus indicating the
nature of differences between India and the West. In
doing this, Rajiv has exemplified his readings of dharmic systems and systematic perusal of Western philosophy and Abrahamic religious texts.
Knowing the Divine: Some Foundational Differences
The Indian civilization differs greatly from the European
civilization. Despite this, it is generally assumed that both
2. 202
are similar, if not identical in terms of values, and differences are trivial. Rajiv points out that recognition of
differences is a key to mutual respect among various
religions. In the present scenario, Judeo-Christian religions
argue for tolerance towards other faiths. “Tolerance” as
per Oxford Dictionary (2012) refers to willingness to
accept other’s opinion despite lack of agreement. Therefore, tolerance neither means absence of disagreement nor
it means paying respect to other faiths. Tolerance implies
authority of one belief system over others. Hence, mutual
respect replaces the perceived authority and democratizes
the differences rather than viewing them as irreconcilable.
In order to institutionalizing mutual respect, it is essential
to highlight the differences between Judeo-Christian and
dharmic systems.
Historically, Indian religions have never propagated their
views by using the tactics of force and indoctrination. They
have always used embodied spiritual experiences as a
benchmark to attain realization. Contrarily, Judeo-Christian
religions have rejected the embodied spiritual experiences
and propose that humans attain realization by following the
word of the book or by following the footsteps of Prophets
and reliance on miracles rather than experiences. Such a
religious belief is based on the dependence on history. It
implies dependence on a particular historical event crucial
for spiritual journey of a man such as Jesus’s sacrifice
paving the way for man’s meeting with God. In contrast,
dharmic system stresses upon the spiritual experiences of
seers and incarnations, and not the historicity. The Indian
approach subscribes to the primacy of experiences and
claims that spiritual knowledge is eternal and can be attained
by anyone at any point of time without locating oneself in
any specific set of ideas and paths. The Dharmic system
emphasizes that the divine is knowable and process/paths to
know the divine depends on the temperament of the seeker.
The Bhagwad Gita speaks of multiple paths reaching to
same destination, i.e., the Brahman. It is held that the various systems evolved in the spiritual process are not rigid and
there is always a continuous development within the field.
Further, additional approaches may also arise due to
changes in the need of society. The flexibility in Indian
thought systems can be attributed to its dialogical tradition
and embodied knowing. Meditation and contemplation (a
form of embodied knowing) helped the seekers understand
most intricate aspects of the world, society, and universe. In
recent times, Sri Aurobindo devised the system of ‘integral
yoga’ from his experiences. In the Indian society, spiritual
seekers are not adored simply because of his or her robe or
of chanting mantras. He/she is adored because what he/she
says is found to be true/valid in the course of spiritual
experiences of his/her followers. Even among mystical personalities, one may have reservations and differences in
relation to other philosophical positions. For instance, Sri
Psychol Stud (April–June 2013) 58(2):201–205
Aurobindo (1973) disagreed and modified Shankaracharya’s
famous quote “Brahma Satyam Jagat mithya” into “Brahma
Satyam Jagat Brahma” (p. 73). This illustrates that the
Indian society and particularly the Indian dharmic systems
strongly emphasize embodied knowing and give space to
diverse interpretations. In contrast, in the Judeo-Christian
worldview, it is the Church’s prerogative to canonize someone as a saint. Numerous mystics had received the wrath of
Church because they followed the path of embodied knowing which differed greatly from the one endorsed by the
organized church.
Dharmic Traditions in Theory and Practice
Church is an organized institution guided by history and
reliance on the authority of a particular text. This makes
Christianity to qualify as religion where church sponsored
prescriptions and its firm implementation is expected from
the followers. In the dharmic system, however, there is no
institution that guides its theory and practice. The Dharmic
system gives primacy to individual’s spiritual evolution,
gives infinite space to the seekers to communicate their
experiences to world, and freedom to experiment in
sadhana. That is why in the contemporary times a central
institution like Church gives decree in various matters, thus
leading to a sort of proselytization of communities of different faiths as in the case of tribal in India. This inability of
church to respect native’s faith arises from its discomfort
with the diversity in beliefs. Since ancient times, philosophical systems of India have equipped themselves with considerable intellectual strength which is able to cope and
encourage diverse forms of thoughts and practices.
The context sensitivity of dharmic worldview makes it
highly malleable and suitable to the needs of a particular
section of society or sect or group. Various devis (goddesses)
and devtas (gods) have been contextualized in villages so
that villagers relate themselves with divinity in their own
local sense. In the eastern part of Uttar Pradesh, Deeh Baba
(a form of Shiva) is seen as local gram-devta (village-god) to
save villages in the times of difficulty. Similarly, the Vedic
times were highly symbolic (Sri Aurobindo 1998) and sages
expressed truth in the language of nature-gods or other
worldly affairs. In order to educate people regarding the
importance of nature, seers linked nature with religion.
Peepal tree/sacred fig is highly revered in dharmic traditions.
Likewise, rivers like Ganga, Godavari, Yamuna, and Narmada have been conferred the title of goddesses. Another example could be of Chhath Puja which is simply a show of
gratitude to the Sun-god for his support to all the living
beings on earth. These systems were constructed so that
people may care for their nature and environment and believe
every entity as part of the divine. However, Judeo-Christian
3. Psychol Stud (April–June 2013) 58(2):201–205
faith interprets these activities as paganism. Due to this,
many indigenous cultures were destroyed and temples and
idols were broken in pieces (Shourie 2011). The sole aim was
to convert people of other faiths.
The Dharmic tradition is composed of various sects,
schools, and life system. Despite differences in their approach, they have built-in unity due to sharing of common
ground. While Judeo-Christian religions manufacture unity
and sometimes force it. Rajiv says that dharmic systems
possess integral unity as the core mechanism governing
the entire cosmos. He cites four philosophical branches:
Advaita of Shankar, Vishistadvaita of Ramanujan, Sri
Aurobindo’s involution and evolution, Buddhism’s school
of Madhyamika, and Jainism to support his arguments.
Despite differences among various schools, all philosophical streams shared a commonality, that is, integral unity.
Integral unity refers to the inherent cohesiveness,
interdependence, and oneness among all the parts. Thus,
parts cease to exist and Ultimate Reality is seen as a whole.
The Judeo-Christian belief system espouses synthetic unity
wherein man, objects, and world are seen as separate from
God. In other words, there is separateness between the
creator and the creation. That is, God may have created
universe, world, man, animals, and so on, however they
are separated from God and the separation line is marked
by the notion of an original sin. Original sin is the innate
sinful nature of humans, which in turn, is a consequence of
the sin committed by Adam.
In the dharmic system, humans are not seen as passive
recipients of God’s blessings or curse. In addition, the union
with God is believed to be in the form of integration of
ascent and descent of consciousness. Sri Aurobindo’s ascent
and descent of consciousness symbolizes the man’s aspiration to attain the divine and divine’s willingness to enter
man’s consciousness. The Judeo-Christian faith believes in
the authority of God in every activity of mankind. God
knows beforehand all human actions, feelings, emotions,
beliefs, and spiritual aspirations before the act/behavior is
committed (Shourie 2011). Unlike the Judeo-Christian system, the dharmic system postulates that the fruit of action
depends on the choices one has made in life whether present
or past. Therefore, it is not that the God decides everything,
for the Divine is omnipresent but the choices of karma are
up to the hands of humans.
‘Westernness’ of Dharmic Notions and our Response
The imprints of Indian thought on Western scholarly works
have been gradually forgotten and absorbed within the
Western fold. Rajiv has cited evidence from linguistics to
convey this point (see, p. 238). The modern linguistic discipline has its roots in the Panini’s Sanskrit grammar.
203
According to Rajiv, West’s father of structuralism Ferdinand
de Saussure profoundly studied Panini’s work on Sanskrit
grammar and formed the foundations of contemporary poststructuralism and post-modernism. However, after his demise, his students erased many of the Sanskrit notes relevant
to the work. Similarly, one can also find the traces of Indian
thought in the work of William James on psychology of
religion. According to Wilhelm and Rawlinson (2012), Sanskrit also influenced German transcendentalism, American
transcendentalism, and the work of Schopenhauer, von
Hartmann, Kant, and Emerson.
According to Rawlinson (2012), the ancient Greek
philosophy including Plato’s and Pythagoras’s work were
heavily influenced by the Indian philosophical system. He
also noted early influences of Buddhism on Christianity.
For instance, parables mentioned in Lalita Vistara and
Jatak Kathas have close resemblance in Gospels. Moreover, there is also similarity between Lamaistic ritual and
Catholic (Rawlinson 2012). Gnosticism in the West also
derived many ideas from India particularly Buddhism
(Rawlinson 2012). The story of Barlaam and Josaphat
written by John of Damascus is similar to the story of
Buddha attaining Bodhisattva. These examples and many
others depict widespread influence of the Indian thought,
particularly Buddhism on Christianity and European literature (see, Rawlinson 2012).
This forgetfulness of the influence of Indian culture on
the West becomes more painful when unique Sanskrit
words, which connote specific meaning, are absorbed into
Western Biblical notions. Rajiv notes that the concepts of
Ishwar, dharma, karma, devtas, rishi-guru-yogi do not have
any exact resemblance or replacement in English language
or Judeo-Christian religious terminology. All these Sanskrit
terms have meanings that could be understood when they
are non-translatable. For instance, Ishwar cannot be God
because God (as per the Judeo-Christian faith) is the creator
and his creation is distinct from him. Moreover, God shows
his wrath when man does not oblige him or start revering
other Gods, showers blessings when man is obliged to his
dictum, and has special regard for chosen people of a particular place (Shourie 2011). In contrast, Ishwar is defined as
one who is one, who is motionless yet faster than mind, who
is in motion yet remain motionless, who is far yet very near,
who is external yet is within ourselves, who is omnipresent,
who is infinite resplendence, who is formless, who is pure,
who is omniscient, who is truth, who is bliss, and who is
consciousness (Sri Aurobindo 1973). The dharmic principles never compel anyone to show reverence to the divine or
have belief in that. Whether one receives happiness, difficulties, or adversity in life depends on the karma. At the
same time, it is said that Ishwar is present where dharma and
truth reside. That is the only condition, which is expected
from people. However, the condition is not enforceable, as
4. 204
dharma does not have any institutional authority like
Church. Ishwar in dharmic terms may be a one and Supreme
Being or may be a manifestation of Supreme in the form of
personal god/goddesses. Moreover, there is no delineation
of specific path to attain divine. The prerogative to choose a
path is of the devotees who are told to consider the compatibility between their temperament and personality, and path.
Another example is misrepresentation of dharma as religion. The Supreme Court of India in one of its landmark
judgment on Hindutva has held that Hinduism does not correspond to any religion; rather it is a way of life (Jois 2002).
This verdict is of special importance as it signifies deeper
comprehension of ancient Indians in matters of dharma. Religion is of Judeo-Christian origin depicting differences between “the believer and the unbeliever; the chosen and the
rejected; the blessed and the damned; the truly faithful and the
heretic” (as cited in Jois, n.d.). Hinduism is like an umbrella
term which in actuality denotes Sanatan Dharma composed
of countless paths leading to God. One can create his/her own
idiosyncratic path without anyone’s approval.
Another term borrowed from the West to undermine the
relevance of dharma is ‘secularism’. Secularism in modern
sense indicates that the nation states shall have no interference in the religious affairs. This approach is a logical
consequence of the conflict between state and church, and
between church and science. In other words, religion is
treated as separate from worldly affairs. Though India has
not adopted this position, many scholars still preach this
definition of secularism. Gandhi’s concept of secularism
states sarv dharm sambhav as the principle of state towards
religions. Further, there has never been conflict between
state, dharma, and science because their perceived separation is fallacious in dharmic system. Dharmic system believes that dharma pervades the entire existence and even
Supreme Being cannot be expected to act that contravenes
the principles of dharma.
After independence, India adopted the modus operandi of
the Britishers. Education has been the biggest victim of our
western-centric approach. Although there are many pitfalls,
the most important limitation has been the absence of spiritual teaching. Character is the defining condition for a
person’s growth and his/her subsequent contribution to nation and society. It is surprising that children are not taught
moral and ethical stories pertinent to the shaping of children’s behavior in righteous direction. The trend that has
emerged is using Christian terminology to conceptualize our
traditions and mythology. A growing section of English
educated class denotes Trideva (Brahma, Vishnu, and
Mahesh) as Hindu trinity, thus interpolating Christian trinity.
Moreover, spirituality is seen as separate from everyday life
and activities, thus limiting the penetration of spirituality
into the life schemes. Here, it is notable that the sages and
seers of India took active interest in the welfare of society.
Psychol Stud (April–June 2013) 58(2):201–205
The ancient Indian texts give numerous examples of
sages such as Vishwamitra, Vashistha, Ved Vyas,
Parshuram, Dronacharya, and Kripacharya advising
kings about duty to society and citizens. The sages also
took active interest in educating the masses. In modern
era, Sri Aurobindo was one such sage who actively
participated in India’s freedom movement, wrote numerous nationalist articles, and motivated the Indians to
undertake revolutionary activities. To some extent, alienation from spiritual tradition could be attributed to our
education system, which regards mythological stories as
imaginary and creative works of ancient authors. It is
true that most stories do not have earthly touch; however, they do convey significant spiritual principles in
symbolic form (Sri Aurobindo 1998).
Issues that Need Further Exploration
Rajiv profoundly explains the reasons to gaze at West from
dharmic lens. He delineates historical, social, and philosophical factors that enabled the West to see the Indian civilization
with a prejudiced, ill-conceived, and closed-mentality. However, the author while explaining his thesis intermittently
discussed the ramifications of the Western worldview for the
Indian society and what could be the probable internal reasons
that led the ongoing process of assimilation of the dharmic
system. The detrimental influence on the Indian society and its
dharmic foundation is not simply the work of Judeo-Christian
universalism. There must have been some weaknesses in the
Indian mind that allowed enchantment towards foreign elements and disdain for dharma. Since ancient times, cultural
unity has been present among the Indians. Despite common
cultural roots, the nation was divided into several small and
large kingdoms. The division had been given so much prominence that even at the time of foreign invasion the only asset
kingdoms had was disunity. History offers two prominent
examples of this kind. First, when Alexander invaded India.
At that time, powerful Nand dynasty had not taken any
constructive action toward forming a united army composed
of all states/kingdoms of India. Instead, the Magadh (centre of
Nand dynasty) king Dhananada was immersed in hedonistic
pursuit and exploited greatly his own citizens. It was the lack
of unity and nationalist feeling that India could not stand
against the Greek. In the same situation but capturing a different picture given by the concerted effort of Chanakya and
Chandragupta which pushed back not only the Greek army
but also established for the first time a politically united India.
Second example is of the time when Muslims invaded India.
In 712, the Arabs captured Sind while rest of the India
remained untouched for almost 300 years (Nehru 2004). A
full-fledged conquest of India came from Mahmud of Ghazni
who looted the Indian treasures and murdered a number of
5. Psychol Stud (April–June 2013) 58(2):201–205
Hindus in the northern part of the region while the southern,
central, and eastern part of India flourished in tranquility
(Nehru 2004). In this particular small portion of history of
Muslim invasion, it is conspicuous that it was not the whole
India, except Rajputana, which offered resistance to Ghazni.
These illustrations indicate that loss of political freedom may
have resulted in current cultural submissiveness among Indians (Nehru 2004) but it also indicates lack of nationalist
fervor and cultural affirmation which may have pushed the
Indians to the brink of inertia.
Moreover, the strength of dharmic system that acts as
buffering to outside aggressiveness often transforms into
weakness that succumb to the outside influences. The peculiarity of Indian culture lies in its assimilative, pluralistic,
and regenerative capacity. The numerous schools and their
interpretations are the products of these characteristics of
Indian culture. These same features have also led the Indian
culture to transform Islamic influences in medieval period,
British mindset in modern period, and globalization in contemporary period into its own unique traditions (Kakar
2012). However, these very features had assisted foreign
invaders to conquer India. It becomes pertinent to delve
deeply into the character of Indian civilization that produces
such contradictory consequences.
Overall, Rajiv has presented a perspective of Western
outlook by dealing its deeper philosophical and religious
assumptions that are often hidden. This book would
205
certainly provoke its readers to rethink about the many
assumptions that are taken for granted. It is worth reading
for the students and scholars of cultural psychology and
intellectual history of the modern period.
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