Exhaustive study on verbal epistemology in philosophy and Sanskrit grammar.

Comparative and analytical study of renunciation in Indic philosophy and religion.

Study on Upanishads, Hindu philosophical classics, Bhāgavatapurāṇa, mythological text, and Brahmasūtra, Vedanta classic, by Bādarāyaṇa.

On post-modernism and ideology of postmodern thinkers.

This article argues that the Indian philosopher-mystic Sri Aurobindo espoused a sophisticated form of cosmopsychism that has great contemporary relevance. After first discussing Aurobindo’s prescient reflections on the “central problem of consciousness” and his arguments against materialist reductionism, I explain how he developed a panentheistic philosophy of “realistic Adwaita” on the basis of his own spiritual experiences and his intensive study of the Vedāntic scriptures. He derived from this realistic Advaita philosophy a highly original doctrine of evolutionary cosmopsychism, according to (...) which the Divine Saccidānanda is “involved” in everything in the universe and gradually manifests itself at each stage of the evolutionary process from matter to life to mind, and ultimately, to Supermind—the final stage that is yet to come, upon the attainment of which we will attain knowledge of our true divine nature as Saccidānanda. I then reconstruct Aurobindo’s novel solution to the individuation problem, according to which the Divine Saccidānanda individuates into various distinct consciousnesses by playfully limiting itself through a process of “exclusive concentration.” Finally, I highlight the continued relevance of Aurobindo’s evolutionary cosmopsychism by bringing him into conversation with Itay Shani, a contemporary proponent of cosmopsychism. (shrink)

This article reexamines Sri Aurobindo’s multifaceted response to the problem of evil in The Life Divine. According to my reconstruction, his response has three key dimensions: first, a skeptical theist refutation of arguments from evil against God’s existence; second, a theodicy of “spiritual evolution,” according to which the experience of suffering is necessary for the soul’s spiritual growth; and third, a panentheistic conception of the Divine Saccidānanda as the sole reality which playfully manifests as everything and everyone in the universe. (...) While a number of scholars have already discussed Aurobindo’s theodicy, I highlight the significance of three aspects of his theodicy that have been largely neglected. First, I emphasize the crucial theodical role of the “psychic entity,” Aurobindo’s term for the evolving, reincarnating soul within each of us. Second, I elucidate the skeptical theist dimension of his theodicy, which previous scholars have overlooked. Third, I argue that Aurobindo’s approach to the problem of evil may have been shaped, in part, by the teachings of Śrī Rāmakṛṣṇa. Along the way, I also reconstruct the subtle chain of reasoning underlying Aurobindo’s various theodical arguments. In the concluding section, I suggest that there are conceptual resources within Aurobindo’s thought for responding to some of the most serious objections scholars have leveled against his theodicy. (shrink)

Bhāvas, or comprehensive states of mental and emotional awareness, manifest different guṇas, or attributes, of the Lord. These attributes are wholly composed of saccidānanda, but due to variations in their bearers (ādhāra), which is to say in the antaḥkaraṇa of different speakers and listeners, they are affected, expressed, and experienced differently. In this way, bhāvas cannot exist without the Lord’s divine attributes, nor can they exist in the absence of the individual jīva. They are eternal because they belong to the (...) Lord but become meaningful only because the individual through the senses can realize them. They thus serve as a fulcrum between the human and divine, and it is at this delicate point of balance that līlā is played out. (shrink)