The two volumes together may be described as search for the original ideational foundations of Indian Culture. In one way this work recalls the tradition of Coomaraswamy but seeks to join it to the mainstream of critical history. It argues that the living continuity of Indian Culture is rooted in a unique spiritual vision and social experience. Indian Culture is neither the result of merely accidental happenings through the centuries, nor a mere palimpsest of migrations and invasions. It is, in its essence, a development of foundational ideas constituting a creative matrix. Behind its changing historical forms lies a deep and persistent source of creativity which is spiritual in character. The Present volume I deals with the spiritual vision and symbolic forms. Here is has been upheld that the spiritual vision of India had two original aspects, the integral or synoptic vision of the Vedas, and the Sramanic vision of Transcendence. Purnata and Sunyata constituted the two poles round which Indian spirituality revolved. The author not only elucidates this bipolar matrix of Indian spirituality revolved. The author not only elucidates this bipolar matrix of Indian spiritual praxis or sadhana, but also traces its intricate ancient history. He goes on to trace the great symbolic forms-language, myth, science, literature and art-in which this basic vision expressed itself. In all these areas he brings out the basic general principles expressive of inner consciousness rather than present a mere selection of well-known details.
The present work is designed to consist of a group of organically connected historical studies relating to the origins of Buddhism. It is the doctrinal rather than the institutional aspect of Buddhism that is mainly considered. The subject matter is for the greater part of a literary and religious-philosophic character, but the treatment is intended to be primarily historical. The whole work attempts to trace the rise and evolution of early Buddhist literature and thought both as an inner cultural process and an external process of actions of individuals and monastic communities.
ABOUT THE BOOK:The present work is based on a critical study of all the available sources in the original and attempts a historical reconstruction of Sankara`s life and work.The ideas of Sankara have been generally interpreted in the light of later
The present work is designed to consist of a group of organically connected historical studies relating to the origins of Buddhism. It is the doctrinal rather than the institutional aspect of Buddhism that is mainly considered. The subject matter is for the greater part of a literary and religious-philosophic character, but the treatment is intended to be primarily historical. The whole work attempts to trace the rise and evolution of early Buddhist literature and thought both as an inner cultural process and an external process of actions of individuals and monastic communities.
ABOUT THE BOOK:The present work is based on a critical study of all the available sources in the original and attempts a historical reconstruction of Sankara`s life and work.The ideas of Sankara have been generally interpreted in the light of later
The two volumes together may be described as search for the original ideational foundations of Indian Culture. In one way this work recalls the tradition of Coomaraswamy but seeks to join it to the mainstream of critical history. It argues that the living continuity of Indian Culture is rooted in a unique spiritual vision and social experience. Indian Culture is neither the result of merely accidental happenings through the centuries, nor a mere palimpsest of migrations and invasions. It is, in its essence, a development of foundational ideas constituting a creative matrix. Behind its changing historical forms lies a deep and persistent source of creativity which is spiritual in character. The Present volume I deals with the spiritual vision and symbolic forms. Here is has been upheld that the spiritual vision of India had two original aspects, the integral or synoptic vision of the Vedas, and the Sramanic vision of Transcendence. Purnata and Sunyata constituted the two poles round which Indian spirituality revolved. The author not only elucidates this bipolar matrix of Indian spirituality revolved. The author not only elucidates this bipolar matrix of Indian spiritual praxis or sadhana, but also traces its intricate ancient history. He goes on to trace the great symbolic forms-language, myth, science, literature and art-in which this basic vision expressed itself. In all these areas he brings out the basic general principles expressive of inner consciousness rather than present a mere selection of well-known details.
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