Commentary on Vijñānavidyuta, work on cosmology and five fundamentals (Pañcamahābhūta) in Hindu philosophy by Madhusudana Ojha.

On Atri Rishi and fundamentals of Indic philosophy.

Treatise on Advaita monistic Vedanta school in Hindu philosophy.

Both mainstream and art comics often use various flourishes surrounding characters’ heads. These so-called “pictorial runes” help convey the emotional states of the characters. In this paper, using panels from Western and Indian comic albums as well as neutral emoticons and basic shapes in different colors, we focus on the following two issues: whether runes increase the awareness in comics readers about the emotional state of the character; and whether a correspondence can be found between the types of runes and (...) specific emotions. Our results show that runes help communicate emotion. Although no one-to-one correspondence was found between the tested runes and specific emotions, it was found that droplets and spikes indicate generic emotions, spirals indicate negative emotions, and twirls indicate confusion and dizziness. (shrink)

This article presents an exploratory analysis of the metaphoric structure of five artistic paintings within “Think aloud” protocols, in which a group of 14 English speakers with a low self-rated level of expertise in art and history of art expertise were asked to verbalize all their thoughts, ideas and impressions of the artworks. The main findings of this study can be summarized as follows: (1) multiple interpretations for the same artwork are possible, (2) the interpretations of the metaphorical structures described (...) by the participants often diverge from those advanced by the researchers. These findings challenge the methods by which metaphor identification and analysis in pictorials is currently approached. As a matter of fact, most of the research in pictorial metaphors tends to reduce stimuli such as artistic paintings to unique metaphoric interpretations generally produced by a single researcher by means of introspection. By addressing this methodological problem in metaphor research, this article contributes to the development of a theoretical and operational participant-based framework that takes into account the role of metaphoric conceptualization within the domain of art and art cognition. (shrink)

pt. 1. Dasavāda rahasyam ; Siddhāntavādah -- pt. 2. Sams'aya-taducchedavādah.

The present study examines the relationship between pictorial similes and hybrid pictorial metaphors. The results suggest that hybrid pictorial metaphors are perceived more strongly than pictorial similes when they are presented on their own and in corrective convention but not when they are verbalized. We argue that hybrid pictorial metaphors have transformational effects as the fusion of two concepts allow the reader to see one thing in terms of another. Juxtaposition in a pictorial simile merely suggests a search for similarity, (...) which is not explicit. Results also showed that verbalized metaphor (X is Y) or the simile (X is like Y) forms are often used to convey a similar meaning and strength for pictorial simile and pictorial metaphor. However, in corrective scenarios participants are forced to reassess visual features: in this situation, pictorial metaphors are considered more strongly than pictorial similes even when they are verbalized. (shrink)

The institutional change literature has predominantly focused on successful changes and sparsely on failed changes, but the idea of institutional fields reverting to their pre-change or near pre-change state, after change attempts, remains underexplored. Although recent studies have explored similar phenomenon from the perspective of actors resisting change and trying to restore status quo, a field-level understanding of the processes and the dynamics associated with it remains underexamined. The present study, using the case of reforms in the field of petroleum (...) exploration and production in India, examines an institutional change where the institution, once modified, gradually reverted near to its prechange state. We suggest the concept of institutional elasticity to explain such reverting of institutions, and elaborate on three boundary conditions—scope of change, pace of change, and field-level actor constellations—which have implications for the relationship between institutional elasticity and reverting of institutions. (shrink)

On the basic concepts of the philosophy of the Vedas.

Work to determine the role of water in Hindu cosmic creation; Sanskrit text with Hindi translation.

On fundamentals of Hindu philosophy and illusion.

On ethical concepts of Hindu, Buddhist and Jain philosophy.

Treatise with Hindi interpretation on the Hindu philosophy of creation and cosmology.

Building on the long-standing tradition of challenging oppression and questioning whose interests are being served in the field of language education, we report on a study that involved a group of U.S.-based graduate students who collaborated with a ninth-grade English teacher in Nepal. The study comes out of a larger project that sought to internationalize the curriculum of a graduate educational linguistics course at a U.S. university. At the heart of this internationalizing curriculum endeavour was a commitment to expose graduate (...) students in the U.S. to the issues of language teaching outside of the U.S. This was done through co-designing of a unit of lessons, with six graduate students meeting virtually with their teacher partner, Ditya, in Nepal over the course of a semester. The graduate students and Ditya constitute our research participants. The graduate student participants learned about the need to develop pedagogical materials that were relevant to the local context in Nepali classroom, and not attempt to transplant a Western-centric curriculum onto the Nepali classroom. In keeping with recent calls to decolonize higher education, we illustrate how critical theory in general and decolonizing pedagogy in particular can be infused into a U.S. graduate curriculum by drawing on the rich, indigenous knowledge and resources of a teacher collaborator from the Global South. We do this by reporting how this critical, decolonizing goal was realized through collaborative professionalism, which is characterized by the sharing of knowledge, skills, and experience to improve student achievement, reflection, dialogue and collective responsibility. (shrink)

Organizational identity has emerged as a significant construct to understand the behaviour of organizations. However, researchers have noted several inconsistencies in the way organizational identity has been conceptualized so far. The concept of organizational self holds promise in reconciling these tensions. In this article, we contribute towards this reconciliation by identifying processes that may facilitate the creation of a shared understanding of organizational self. Borrowing from, and building on, theorization from Indian psychology that specializes in the knowledge of individual self, (...) we propose three processes, namely meta-cognizing, guarding and organizing, that assist organizational members arrive at a shared understanding of organizational self. Evidence from one organization’s efforts to evolve a unique identity is used to demonstrate the existence of these processes. This conceptualization is capable of addressing the inconsistencies in the organizational identity literature, and also has significant implications for practice as it may be able to suggest how organizational members can develop and preserve a unique organizational identity in the context of dynamic internal pressures and external influences. (shrink)

Managerial values are abstract ideals that act as guiding principles for managing enterprises. Organizational identities connote the central, enduring, and distinctive features of an organization’s self-definition. There is a need to examine how and which managerial values are acted upon within developing country enterprises and how these values are reflected, projected, or disguised in the organizational identities of these enterprises. This special issue pays particular attention to how organizational identities respond to conflicting managerial values in the developing world, how values (...) work enables enterprises to adapt to environmental change, and the relationship between organizational aspiration and positive identities in developing world enterprises. (shrink)

Madhusūdana Sarasvatī wrote several treatises on Advaita philosophy. His magnum opus is the Advaitasiddhi, written in order to reply to the keen objections moved by the Dvaitin Vyāsatīrtha’s Nyāyāmṛta. Advaitasiddhi is verily a turning point into the galaxy of Vedānta, not only as far as its replies are concerned, but also for the reutilization of earlier vedāntic material and its reformulation by means of the highly sophisticated language of the new school of logic. This article is an attempt to (...) contextualize Madhusūdana’s works in a broader context through three looking glasses: the analysis of how Madhusūdana refers to his own works, in order to reconstruct a relative chronology among them; Madhusūdana’s adherence to the tenets of the previous Advaita tradition, how much he is indebted to Vyāsatīrtha, how he quotes him and how he replies to him; Madhusūdana’s acquaintance with other textual traditions, mainly Vyākaraṇa, Pūrva Mīmāṃsā and Nyāya. (shrink)

On the life of Madhusūdana Ojhā, 1866-1939, and critical study of his work Brahmasiddhānta on Hindu philosophy and religion.

This paper is a preliminary analysis of two among the five definitions of falsity ( mithyātva ) presented by Madhusūdana Sarasvatī (MS) in his magnum opus , the Advaitasiddhi . It is mainly focused on the second and fourth definitions, which at first sight appear to be mere repetitions of one another. The first definition of falsity examined is Prakāśātman’s: “falsity is the property of being the counter-positive of the absolute absence of an entity in the [same] locus in (...) which it is perceived.” The other definition investigated was first given by Citsukha: “falsity is the property of being the counter-positive of the absolute absence residing in its own locus.” The mutual differences among these two definitions will be underlined following MS himself, as well as some other authors of the later Advaita Vedānta textual tradition. (shrink)

In Indian philosophy and theology, the ideology of Vedanta occupies an important position. Hindu religious sects accept the Vedantic soteriology, which believes that there is only one conscious reality, Brahman from which the entire creation, both conscious and non-conscious, emanated. Madhusudana Sarasvati, who lived in sixteenth century Bengal and wrote in Sanskrit, was the last great thinker among the Indian philosophers of Vedanta. During his time, Hindu sectarians, rejected monistic Vedanta. Although a strict monist, Madhusudana tried to make a synthesis (...) between his monistic philosophy and his theology of emotional love for God. This book provides the religious context of his extensive and difficult works. This is the only comprehensive study of Madhusudana Sarasvati's thought. (shrink)

Razão e Devoção no Advaita Vedānta: Madhusūdana Sarasvatī e o Bhagavad Gītā 1 Resumo: O artigo tem por objetivo empreender a análise dos princípios constitutivos da práxis devocional proposta pelo Bhagavad Gītā, segundo a interpretação do filósofo Madhusūdana Sarasvatī. Excelso representante do Advaita Vedānta, Madhusūdana Sarasvatī buscou incorporar as práticas devocionais à epistemologia tradicional da escola, centrada num exercício radical de reflexão racional, em sintonia com os ensinamentos do filósofo fundador Śaṅkarācārya. Devoto inarredável de Kṛṣṇa, Madhusūdana (...) Sarasvatī cumpriu sua tarefa filosófica em meio a uma interlocução fascinante com a escola Acintyabhedābheda Vedānta, fundada por Caitanya Mahāprabhu, de orientação predominantemente devocionalista vaiṣṇava.Palavras-chave: Devoção. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Reason and Devotion in Advaita Vedānta: Madhusūdana Sarasvatī and the Bhagavad Gītā: The article aims to undertake the analysis of the constitutive principles of devotional praxis proposed by the Bhagavad Gītā, in accordance with philosopher Madhusūdana Sarasvatī’s interpretation. A great representative of Advaita Vedānta, Madhusūdana Sarasvatī sought to incorporate devotional practices into the school’s traditional epistemology, centered around a radical exercise of rational reflection, in line with the teachings of philosopher and founder Śaṅkarācārya. A great devotee of Kṛṣṇa, Madhusūdana Sarasvatī fulfilled his philosophical task in the midst of a fascinating dialogue with the school Acintyabhedābheda Vedānta, founded by Caitanya Mahāprabhu, of a predominant vaiṣṇava devotionalist orientation. Key-words: Devotion. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Raison et Dévotion dans Advaita Vedānta: Madhusūdana Sarasvatī et la Bhagavad Gītā Résumé: L'article vise à entreprendre l'analyse des principes constitutifs de la praxis dévotionnelle proposée par le Bhagavad Gītā, selon l'interprétation du philosophe Madhusūdana Sarasvatī. Représentant notable d'Advaita Vedānta, Madhusūdana Sarasvatī a cherché à incorporer les pratiques de dévotion dans l'épistémologie traditionnelle de son école, centrée sur un exercice radical de réflexion rationnelle, conformément aux enseignements du philosophe fondateur Śaṅkarācārya. Un ardent dévot de Kṛṣṇa, Madhusūdana Sarasvatī a accompli sa tâche philosophique au milieu d'un dialogue fascinant avec l'école Acintyabhedābheda Vedānta, fondée par Caitanya Mahāprabhu, et dont l’ orientation est principalement dévotionnelle vaiṣṇava. Mots clés: Dévotion. Bhakti. Madhusūdana Sarasvatī. Bhagavad Gītā. Vedānta. Data de registro: 30/07/2020 Data de aceite: 21/10/2020 1 As palavras transliteradas do sânscrito seguem as normas do International Alphabet of Sanskrit Transliteration. Todas as traduções de originais em sânscritos foram feitas pelo autor. (shrink)

The aim of this short article is to introduce a topical text called the Daśaślokī of Ᾱdi Śaṃkara, widely known as Śaṃkara and its only available commentary the Siddhāntabindu by Madhusūdana Sarasvatī. While these two classics delineate in a nutshell the basic tenets of Advaita Vedānta philosophy and are placed with great significance in the tradition, very little work on them, particularly those based on textual study, has been done in modern scholarship. Thus, the article, without going into much (...) detail of the content of these two works and the commentaries available, gives, in brief, their introduction, in order to revisit them. (shrink)

English translation of commentary on Vijñānavidyuta of Madhusūdana Ojhā, work on cosmology and five fundamentals (Pañcamahābhūta) in Hindu philosophy; includes Sanskrit text of Vijñānavidyuta.