Thesis--University of Madras. / Bibliography: p. [529]-533.

Thesis--University of Madras. / Bibliography: p. [529]-533.

Thesis (M.A.)--Denver Seminary, 1995. / This is an electronic reproduction of TREN, #090-0051. Includes bibliographical references (leaves 114-117).

A tese tem por objetivo efetivar a análise e demonstração das estratégias discursivas através das quais Çaìkara, o célebre pensador do Hinduísmo medieval (circa 788-820 d.C.), formulou a doutrina monista do Advaita-ved Tnta, construindo para isso um discurso dialógico com relação às principais doutrinas dualistas e ritualísticas adversárias de seu tempo, dentre elas, respectivamente, o S TRkhya-Yoga-darçana e o Mémäàsä-darçana. A análise dos textos sânscritos de Çaìkara dedicados a interpretar as escrituras védicas segue os pressupostos da teoria do discurso, da semiótica de nivel fundamental e dos estudos de intertextualidade, e radica em dois eixos: (1) - o estudo da construção de um discurso monista, apesar das exigências irredutíveis das categorias binárias às quais se curvam a linguagem e o raciocínio humanos; e (2) - o exame dos mecanismos diversos de persuasão e argumentação constantes nos escritos do pensador, os quais constroem uma interpretação específica dos textos védicos ao mesmo tempo em que refutam pontos de vista outrora válidos na tradição sânscrita. A primeira parte da tese, intitulada \"A revelação do Um\", apresenta uma síntese da herança cultural que é pressuposta na leitura dos textos do pensador e uma análise semiótica da articulação, no nível fundamental, do conceito de Absoluto ou \"um-sem-segundo\", Brahman, conforme descrito nas Upaniñad e interpretado por Çaìkara. A segunda parte, intitulada \"Os percursos do dois\", investiga as estratégias discursivas e intertextuais por meio das quais o pensador consegue ressignificar e assimilar em sua doutrina monista o universo relativo e as categorias binárias e ternárias afirmadas em outras doutrinas de sua herança cultural. A tese visa a contribuir para a demonstração de que as teorias do discurso constituem instrumentos que auxiliam a elucidar os mecanismos com os quais a linguagem verbal consegue criar e expressar conceitos abstratos não apreensíveis no mundo dos fenômenos. O trabalho representa também um esforço para suprir uma lacuna da bibliografia brasileira, apresentando sob enfoque inédito fontes textuais relativos a uma vertente nuclear da cultura sânscrita. / The main purpose of this thesis is to analyse and demonstrate those discursive strategies through which Çaìkara, the famous philosopher of medieval Hinduism (circa 788-820 a.C.), has formulated the monistic doctrine of Advaita-vedänta, to which purpose he has elaborated a dialogical discourse in relation to some of the main dualistic and ritualistic opposing doctrines of his time: the Säàkhya-Yoga-darçana and the Mémäàsä-darçana, respectively. Our analysis of the sanskrit texts in which Çaìkara interprets the vedic scriptures is based on the theories of discourse, on the principles of the French school of Semiotics and also on studies of intertextuality. This inedit analysis intends to: (1) - analyse the inter-relation of concepts in the fundamental level of significance that can build a monistic discourse, in spite of those irreductible binary categories that govern human language and reasoning; (2) - examine those mechanisms of persuasion and argumentation which are constant in Çaìkara\'s writings and which help to build specific interpretations of the vedic scriptures, refuting at the same time the points of view of other doctrines. The first part of the thesis, entitled \"The revelation of One\", gives a synthesis of the cultural heritage which is pressuposed in the reading of Çaìkara\'s writings, and afterwards makes a semiotic analysis, on the fundamental level, of the concept of Absolute or \"one-without-a-second\", Brahman, according to the way it\'s given by the Upaniñad texts and interpreted by Çaìkara. In the second part of the thesis, entitled \"Paths of the Two\", are analysed some of those discoursive and intertextual mechanisms through which the thinker can re-signify and assimilate into his monistic doctrine the relative universe and those binary and ternary categories according to what was postulated by other doctrines of his cultural heritage. The thesis contributes to demonstrate that the theories of discourse are valid instruments in the process of analysis of those mechanisms through which verbal language can create and express abstract concepts which, at first, are not aprehensible in the world of phenomenae. The work has also the purpose of adding to brazilian bibliography, under an inedit approach, texts belonging to an important aspect of sanskrit culture.

A tese tem por objetivo efetivar a análise e demonstração das estratégias discursivas através das quais Çaìkara, o célebre pensador do Hinduísmo medieval (circa 788-820 d.C.), formulou a doutrina monista do Advaita-ved Tnta, construindo para isso um discurso dialógico com relação às principais doutrinas dualistas e ritualísticas adversárias de seu tempo, dentre elas, respectivamente, o S TRkhya-Yoga-darçana e o Mémäàsä-darçana. A análise dos textos sânscritos de Çaìkara dedicados a interpretar as escrituras védicas segue os pressupostos da teoria do discurso, da semiótica de nivel fundamental e dos estudos de intertextualidade, e radica em dois eixos: (1) - o estudo da construção de um discurso monista, apesar das exigências irredutíveis das categorias binárias às quais se curvam a linguagem e o raciocínio humanos; e (2) - o exame dos mecanismos diversos de persuasão e argumentação constantes nos escritos do pensador, os quais constroem uma interpretação específica dos textos védicos ao mesmo tempo em que refutam pontos de vista outrora válidos na tradição sânscrita. A primeira parte da tese, intitulada \"A revelação do Um\", apresenta uma síntese da herança cultural que é pressuposta na leitura dos textos do pensador e uma análise semiótica da articulação, no nível fundamental, do conceito de Absoluto ou \"um-sem-segundo\", Brahman, conforme descrito nas Upaniñad e interpretado por Çaìkara. A segunda parte, intitulada \"Os percursos do dois\", investiga as estratégias discursivas e intertextuais por meio das quais o pensador consegue ressignificar e assimilar em sua doutrina monista o universo relativo e as categorias binárias e ternárias afirmadas em outras doutrinas de sua herança cultural. A tese visa a contribuir para a demonstração de que as teorias do discurso constituem instrumentos que auxiliam a elucidar os mecanismos com os quais a linguagem verbal consegue criar e expressar conceitos abstratos não apreensíveis no mundo dos fenômenos. O trabalho representa também um esforço para suprir uma lacuna da bibliografia brasileira, apresentando sob enfoque inédito fontes textuais relativos a uma vertente nuclear da cultura sânscrita. / The main purpose of this thesis is to analyse and demonstrate those discursive strategies through which Çaìkara, the famous philosopher of medieval Hinduism (circa 788-820 a.C.), has formulated the monistic doctrine of Advaita-vedänta, to which purpose he has elaborated a dialogical discourse in relation to some of the main dualistic and ritualistic opposing doctrines of his time: the Säàkhya-Yoga-darçana and the Mémäàsä-darçana, respectively. Our analysis of the sanskrit texts in which Çaìkara interprets the vedic scriptures is based on the theories of discourse, on the principles of the French school of Semiotics and also on studies of intertextuality. This inedit analysis intends to: (1) - analyse the inter-relation of concepts in the fundamental level of significance that can build a monistic discourse, in spite of those irreductible binary categories that govern human language and reasoning; (2) - examine those mechanisms of persuasion and argumentation which are constant in Çaìkara\'s writings and which help to build specific interpretations of the vedic scriptures, refuting at the same time the points of view of other doctrines. The first part of the thesis, entitled \"The revelation of One\", gives a synthesis of the cultural heritage which is pressuposed in the reading of Çaìkara\'s writings, and afterwards makes a semiotic analysis, on the fundamental level, of the concept of Absolute or \"one-without-a-second\", Brahman, according to the way it\'s given by the Upaniñad texts and interpreted by Çaìkara. In the second part of the thesis, entitled \"Paths of the Two\", are analysed some of those discoursive and intertextual mechanisms through which the thinker can re-signify and assimilate into his monistic doctrine the relative universe and those binary and ternary categories according to what was postulated by other doctrines of his cultural heritage. The thesis contributes to demonstrate that the theories of discourse are valid instruments in the process of analysis of those mechanisms through which verbal language can create and express abstract concepts which, at first, are not aprehensible in the world of phenomenae. The work has also the purpose of adding to brazilian bibliography, under an inedit approach, texts belonging to an important aspect of sanskrit culture.

This dissertation applies the principles of Worldview apologetics to engage Advaita Vedanta Hinduism with the biblical responses of Christianity. Chapter 1 introduces the biblical mandate for apologetics, reviewing the contemporary apologetic scene. It highlights methodological principles in Worldview apologetics. Chapter 2 introduces Vedanta Hinduism through the teachings of Sankara, Ramanuja, and Madhva. Chapter 3 examines Christian rapprochement and antithesis with Vedanta Hinduism. The apologist applies Worldview apologetics in understanding the access points and biblical dividing lines. Chapter 4 commences the apologetic engagement with proof. The Advaitin presents the monistic worldview and the ultimate reality, otherwise known as Brahman. The foundational Christian worldview is represented with the scriptures, God, man, and his salvation in Jesus Christ. Chapter 5 addresses the offense part of apologetics. The adherents of each worldview contrast their viewpoints against the viewpoint of the other system. Vedanta's monism, impersonal reality, inclusivity, and rationality are contrasted with Christianity's historic self-revelation of God to man. Chapter 6 handles apologetic defense through the lens of experience, epistemology, and correspondence with reality. The Hindu worldview has transcending experience, supra-rational epistemology, and deep coherence. The Christian admits a transitory universe, which has no existence as a contingent creation, apart from God. Chapter 7 reviews Worldview apologetic practice under metaphysics, epistemology, and ethics. These deal with the ontology of reality in its manifestations and our understanding of the truth. It concludes with how we live out this knowledge today. Chapter 8 addresses the personal, rather than technical tone of apologetics. Kierkegaard's engagement of the stubborn will helps us understand the radical nature of convictions. After presenting the Gospel worldview, the Vedanta position is shown to be impossible from those very paths that the Hindu trusts. Chapter 9 culminates the study of Gospel-centered apologetics. The Gospel forms the core of the apologetic encounter, in content and methodology. This dissertation opens the venue for more sound arguments to be built around the Gospel and to tear down false worldviews. Chapter 10 makes final recommendations on practical Christian apologetics to Hindus. A biblically self-aware approach is commended to honor God in the defense of the faith.

In The Theology of Râmânuja, John Braisted Carman carefully examines the south Asian philosopher Râmânuja’s concepts of the Supreme Person, and the relational dynamics between the Supreme Person and the devotee. Carman sees in Râmânuja’s discussion of the master (úesî)/servant (úesa) relationship the most important understandings concerning the hierarchy between the Supreme Person and the devotee. Carmen argues that in this devotional relationship there is a point at which the distinction between the master and the servant is dissolved, and mutual dependence is revealed. This paper focuses on the point where the roles in the relationship between the divine and the devotee are reversed. In this reversal the master takes on the role of the servant and the servant the master. It is argued here that this role reversal is the action that illuminates the ultimate dissolution of the hierarchy that Râmânuja recognizes and results in spiritual empowerment for the devotee.

The Ocean of Inquiry is a vernacular compendium of Advaita Vedānta, one of the most influential traditions of South Asian religion and philosophy, especially in modern times. Its author, Niścaldās (ca. 1791 – 1863), was a classically trained pandit and a sādhu of the Dādū Panth. His work was widely read in the nineteenth and early twentieth centuries, both in its Hindi original and in regional translations: Vivekananda once referred to it as the most influential book in India. Surprisingly, however, The Ocean of Inquiry remains virtually unknown to Western scholars; even specialists in Hinduism have rarely heard of it. This dissertation aims to draw attention both to Niścaldās’s work and to the broader genre of vernacular Vedānta; it also calls into question the notion that late Advaita Vedānta represents a period of intellectual decline. Part I provides a historical and textual overview of The Ocean of Inquiry, arguing that Niścaldās’s work should be situated within what might be termed "Greater Advaita Vedānta," or Advaita Vedānta as it was disseminated outside the received canon of Sanskrit philosophical works. This part of the dissertation also offers the first comprehensive biography of Niścaldās in English, and it analyzes the significance of his choice to write in the vernacular. Part II investigates the relationship of philosophy and religious practice in Niścaldās’s work. Taking as its starting point the question "What does it mean for knowledge to liberate?" this part of the dissertation argues that for Niścaldās, the key distinction is not between theoretical knowledge and liberating knowledge but between doubtful and doubt-free awareness. For those who are properly qualified, the central practice on the path to liberation is the practice of inquiry (vicāra), interpreted as a dialectical process of raising and removing doubts. This interpretation is supported with three "case studies" of characters in The Ocean of Inquiry who reach liberation. The conclusion is that for Niścaldās, philosophical inquiry is not a purely theoretical undertaking; under the right conditions, it can become a concrete religious practice.

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In The Theology of Râmânuja, John Braisted Carman carefully examines the south Asian philosopher Râmânuja’s concepts of the Supreme Person, and the relational dynamics between the Supreme Person and the devotee. Carman sees in Râmânuja’s discussion of the master (úesî)/servant (úesa) relationship the most important understandings concerning the hierarchy between the Supreme Person and the devotee. Carmen argues that in this devotional relationship there is a point at which the distinction between the master and the servant is dissolved, and mutual dependence is revealed. This paper focuses on the point where the roles in the relationship between the divine and the devotee are reversed. In this reversal the master takes on the role of the servant and the servant the master. It is argued here that this role reversal is the action that illuminates the ultimate dissolution of the hierarchy that Râmânuja recognizes and results in spiritual empowerment for the devotee.