An Advaitic Modernity?: Raimon Panikkar and Philosophical Theology poses Raimon Panikkar as a stimulating dialogue partner in postmodern philosophical theology who can help us rethink the relationship between transcendence and immanence through an advaitic critique of modernity. Andrew D. Thrasher argues that Panikkar advaitic critique of modernity may transform several discourses, such as how Panikkar’s cosmotheandric metaphysics may reshape a theology of religion and offer a religious interpretation of a relational ontology that builds on the Heideggerian ontological tradition and how Panikkar’s metaphysics solves problems in Heidegger’s ontology.

Sri Ramakrishna is regarded variously as a saint, sage, spiritual leader, world teacher, prophet, Avatara of the present age and so on. Finding these terms unsatisfactory, the noted British author Christopher Isherwood described Sri Ramakrishna as a “phenomenon”. The present book published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, India, is a modest attempt to understand that phenomenon in the context of world thought currents and in the light of authentic sources. According to Swami Vivekananda, “With the birth of Sri Ramakrishna the Golden Age has begun.” But today, such an assertion may appear preposterous, with no sign of such a beginning visible. Who was Sri Ramakrishna? What was the purpose of his advent? What is the true dimension of his personality? Was he an Avatara? What is the role of an Avatara? Devotees, followers, and admirers of Sri Ramakrishna encounter these questions at some juncture of their life's journey. And in answer to these questions lies the opening to the realm of an ineffable “Light”, which is the “Light of the Modern World”.

From the time of 19th century, British employed people passing out from Oxford and Cambridge University to study the thousands of year old Sanskrit texts of India and interpret them in a way that the Indian people never become one. Inspired by the new set of values and might of British Empire these people, also considered as Orientalist, started the work of reading Sanskrit texts and present them in a way which makes people feel that British ways are better than those scriptures. While the prime aim of these interpretations was to hide the robbery of Indian resources, some considered it as reality and helped the British. This help became so vital for the British that a nation which was considered as the golden bird (सोने की चिड़िया) on earth and even after centuries of invasions and loot still contributing 20-24% of world GDP became one of the poorest nations of the world contributing 1-2% of world GDP with frequent incidents of riots, famine etc. Somewhere one orientalist identified it and in his old age realized that he wasted all his life and knowledge in just showing that the 3,000 year-old Indian Scriptures (as per his idea on the date though they are even older) are inferior to present British knowledge system. The name of this orientalist was Max Muller and he tried to reverse the damage by sharing the need of Indian Knowledge system in those texts to make our inner life perfect, more comprehensive and universal. But the damage was already done and in the last 150 years, many Muller’s of a young age are produced by our education system instead of Muller’s who turned wise. Therefore, to throw better light on Indian Society which was missed by Orientalist and present-day young Muller’s, this book is developed by using the philosophy of Jagadguru Adi Shankracharya, i.e. philosophy of Advaita Vedanta, which forces us to look for knowledge which is inside human rather than what knowledge a man possesses. It is considered as the true form of Vidya and under present circumstances, it is the most vital need of Indian Society, especially our Administrators who are supposed to serve the people of India as an Iron Pillar. It is vital that they know about the past, present and future of Indian Society and serves it with excellence, as Krishna said, “योगः कर्मसु कौशलम्”, i.e. Unity (or Yoga) is excellence in Action. Based on it, the book contains relevant information on the topics under Society portion of GS Paper-I such as- Salient features of Indian Society, Diversity of India; Role of women and women’s organization, population and associated issues, poverty and developmental issues, urbanization, their problems and their remedies; Effects of globalization on Indian society; Social empowerment, communalism, regionalism & secularism along with approach and solutions on previous year Questions.

The philosophy of religion is a discipline that explores a wide range of issues related to religious beliefs and practices. However, the field has historically exhibited a narrow focus, predominantly centreing on the Christian tradition and lacking substantial interaction between philosophers from distinct religious and cultural backgrounds. To address this, Global Dialogues in the Philosophy of Religion includes contributions from eminent scholars that address the world's five major religious traditions: Buddhism, Christianity, Hinduism, Islam, and Judaism. These dialogues delve into the philosophical aspects of religion, covering significant topics, including revelation and religious experience, analysis of faith, science and religion, the foundations of morality, and life and the afterlife. In each section, one of these critical issues is examined by three distinguished philosophers, each specializing in a particular religious tradition. These authors not only present their own perspectives on the subject matter but also respond to the viewpoints of philosophers from other traditions. This dynamic exchange gives readers valuable insight into how philosophical inquiries can be approached from various religious standpoints. This unique collection offers a rich tapestry of ideas and fosters a greater understanding of the philosophical dimensions of religion across diverse cultural and religious contexts. An open access title available under the terms of a CC BY-NC-ND 4.0 licence.

The book, the third volume to emerge from the enterprise known as 'The Backwaters Collective on Metaphysics and Politics', attempts to further the collective's ambition to put into question the certitudes of conventional social science discourse, decolonize the dominant knowledge frameworks, and understand how the intellectual and cultural resources of Indian civilization may be deployed to think both, about some problems in contemporary politics and culture, and to introduce greater plurality into the world of modern knowledge systems. Some of the collective's members remain deeply committed to reinitiating metaphysics into politics, and similarly, the collective's enduring interest in Narayana Guru is reflected in at least three chapters. Although engagement with Gandhi and Ambedkar is a familiar part of the Indian intellectual landscape, other chapters on offer pivot around histories of power, performative traditions, and modes of worship. Unlike the scholarship that is now the norm, organized around a distinct theme, this volume exhibits a more daring approach to India's intellectual traditions, traversing the world of Kannada intellectuals, the Kashmir Shaiva tradition, a Marathi Bhakti poet, and a contemporary Indian philosopher, as much as conceptual ideas drawn from a wide array of Indian texts and experiences.

The academic discipline of International Relations strives to attain a ‘global’ spirit to narrow the cognitive gaps between the West and the Rest. On the one hand, there is the hegemonic presence of mainstream universalist Eurocentric IR theories, and on the other the counter-hegemonic presence of particularist Post-colonial and De-colonial non-Eurocentric IR theories. Nevertheless, both theoretical traditions endorse ‘epistemological dualism’ that essentially separates the ‘theorizing-subject’ from the ‘theorized-object’; thereby failing to bridge the gaps. This book uses the monist schema of ‘subject-object merger’ in the ancient Indian philosophy of Advaita to inaugurate a Global IR theory. In the global theoretical schema of Advaitic monism, the apparent particularist reality is supplemented (not contradicted) with the hidden universalist reality – the net result of which is a reconciliation of dualism with monism at the theoretical-practical level. The possibilities of this reconciliation have not been estimated at either level and as such, this untapped intellectual strategy stands to enrich both Eurocentric IR and non-Eurocentric IR. Shahi establishes Advaita as an alternative epistemological-methodological tool to re-imagine the complex realities of contemporary international politics. This fully fledged Global International Relations Theory will appeal to students of international relations, political theory, administrative theory and philosophy.

With this Supplement Issue 3/2012, of our CIRPIT REVIEW, the Intercultural Center dedicated to Raimon Panikkar intends to follow up the annual publication of Proceedings of national and international Conferences,on those topics dear to Raimon Panikkar, which gave birth to the Review: pluralism, interculturality and dialogue. In particular this Issue contains the Proceedings of the Conference held in Fairfax (US-VA), at George Mason University, in April 2011, entitled “Rhythm and Vision Conference: In Memory of Raimon Panikkar”. It was attended by representatives frommany countries, including the United States, New Zealand, India, Australia,Japan, and Italy.

The aim of this dissertation is to present a systematic exposition of renunciation (Samnyasa) as a philosophico-religious category within Indian tradition with special reference to Advaita Vedanta of Samkaracarya. The author tried to justify this category as a spiritual technique systematically worked out and developed by Advaitins particularly Samkara with a view to classifying and systematizing values in terms of the different forms which renunciation and its object may be found to assume. This dissertation also highlights principles of human behaviour in the Indian tradition implicitly clarifying thereby such concepts as dharma (socio-religious duties), the good life, obligation and responsibility etc.

The present volumeis an annotated biblography of the vedik- Laksana, the esitence of which could be determined on the basic of printed editions, catalogues of manuscripts, and citations in other texts. the incentive for compiling this bibliography grew out of an awareness that hardly any relaible information exists concerning manuscripts of veda-laksana texts, although they are of great use critical studies of vedic texts. The goal of this work is to provide a comprehensive handbook of source materials on Veda-Laksna by identifying and distinguishing the texts in various manuscripts and printed editions according to their contents and actual title.

This book explicates long-standing literary celebrations of 'India' and 'Indian-ness' by charting a cultural history of Indianness in the Anglophone world, locating moments (in intellectual, religious and cultural history) where India and Indianness are offered up as solutions to modern moral, ethical and political questions in the 'West.' Beginning in the early 1800s, South Asians actively seek to occupy and modify spaces created by the scholarly discourses of Orientalism: the study of the East (‘Orient’) via Western (‘European’) epistemological frameworks. Tracing the varying fortunes of Orientalist scholars from the inception of British rule, this study charts the work of key Indologists in the colonial era. The rhetorical constructions of East and West deployed by both colonizer and colonized, as well as attempts to synthesize or transcend such constructions, became crucial to conceptions of the ‘modern.’ Eventually, Indian desire for political sovereignty together with the deeply racialized formations of imperialism produced a shift in the dialogic relationship between South Asia and Europe that had been initiated and sustained by orientalists. This impetus pushed scholarly discourse about India in Europe, North America and elsewhere, out of what had been a direct role in politics and theology and into high ‘Literary’ culture.