Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Este é um estudo sobre as interfaces entre turismo e religião, particularmente sobre busca espiritual e peregrinações à Índia. Os principais temas por mim abordados são religiosidade e turismo (espiritualidade e viagem/peregrinação, na visão dos informantes). Inicialmente estudei um tipo de viajante que parecia conectado a uma rejeição a classificação de turista bem como de religioso. Após realizar trabalho de campo com diversos informantes na Índia, analisei duas viagens de peregrinação à Índia realizadas por um grupo de estudantes de Vedanta do Rio de Janeiro. A questão principal foi entender os significados que assumem estas peregrinações e as motivações dos peregrinos. No desenvolvimento da pesquisa, outra questão se revelou fundamental compreender a construção do Vedanta enquanto projeto, bem como o sentido da busca espiritual para o grupo estudado. Esta tese se baseia nas minhas experiências de viagens à Índia, nos depoimentos dos tipos de turista que por lá encontrei, no grupo de estudantes de Vedanta e suas peregrinações, e nas aulas de Vedanta que freqüentei. Um dos resultados mais significativos foi perceber que os viajantes estudados realizavam suas viagens motivados não só pela dimensão religiosa, como também pelas expectativas e ideias culturais relacionadas tanto à noção de viagem (o que proporciona a experiência da mesma) como da Índia (lugar percebido como o mais religioso do mundo). / This study is about the interfaces between tourism and religion, particularly about spiritual search and pilgrimages to India. The main themes approached here are religiosity and tourism (spirituality and travel/pilgrimage, according to the informants). Initially, I studied a type of tourist which seemed connected by a rejection to being classified as tourists or religious. After doing fieldwork with some travellers in India, I analyzed two pilgrimages to India made by a group of Vedanta students from Rio de Janeiro. The main question was to understand the meanings of these pilgrimages and the pilgrims motivations. In the research development process, another question became essential to understand the Vedanta construction as a project, as well as the meanings of the spiritual search for the studied group. This thesis is based upon my travel experiences in India; the interviews with the types of tourist that I met there; the group of Vedanta students and their pilgrimages; and the Vedanta classes I took. One of the most meaningful results was to realize that the pilgrims I studied undertook their trips motivated not only by a religious dimension, but also by the expectations and cultural ideas related to the notions of journey (what provides its experience) and of India (a place seen as the most religious in the world).

This study attempts to show that an appeal to the 'perspective of the witness' is essential to better understand the way Sankara makes sense of the richly diverse Vedanta material. It goes beyond the general understanding that Sankara 'conveniently' arranges such material into the categories of the conventional and the absolute placing texts speaking of the Absolute (Brahman) with properties in the conventional/relative category. It suggests that the fundamental properties associated with a theistic conceptualisation of the Absolute, which all authoritative texts attest to, need not be seen as dogmatic tenets that Sankara has to contend with while expounding his non-dual system of thought. Instead, it argues that they should be regarded as meaningful devices that have for their sole purpose to lead the spiritual seeker to the realization of the absolute unity of being, a result that the Advaita tradition holds as the highest goal of life. Three key conceptions of Brahman are explored: Brahman as the cause of the world, as an entity who is gracious towards his devotees, and as an object of devotion. It is argued that all three can be better understood and appreciated when considered in their proper and larger pedagogical context, whose climax is 'the perspective of the witness.' The first three chapters of this thesis are mainly concerned with epistemological and didactic means that are associated with demonstrating the 'perspective of the witness.' The fourth and fifth chapters evaluate how much help such a standpoint can provide us in our appraisal of these three aspects of the Absolute in the context of Sarikara's writings.

PhD / Bodhasāra, previously untranslated into English, is a Sanskrit treasure. Written by Narahari in eighteenth century India, it consists of charming Sanskrit verse of the highest order. Full of metaphors and word puns, it is a clever piece of literature that stimulates the intellect and imagination. By carefully following the traditional protocols, Bodhasāra remains acceptable to orthodox Advaita Vedāntins. However, although superficially it appears to be merely another presentation of the Advaita Vedānta tradition, in-depth reading reveals a refreshingly new style. The Hindu tradition is poetically presented as invaluable to awaken discernment between the real and unreal, but the import of Bodhasāra is that, ultimately, liberation requires a maturity that is not bound by anything, including the tradition itself; it comes through an awakening discernment. Narahari is celebrating jīvanmukti, not as liberation from the world, but as liberation while living. Bodhasāra is stylishly poetic, but not poetry for poetry’s sake, nor bhakti (religious devotion); rather it exemplifies the potency of rasa (aesthetic flavour) and dhvani (aesthetic suggestion). Narahari understands the correspondence between words and truth and uses his poetic style to facilitate union of the individual and universal. Few eighteenth century Sanskrit works have even been read, let alone translated into English, so this translation of Bodhasāra is a valuable example of Indian thought immediately before Colonialism. It shows what modernity, defined here as a moving away from entrenched traditional beliefs to an empowerment of the individual living in the present moment, in an Indian context could have been like if Colonialism had not intervened. The implications of Bodhasāra to scholars of Indian history, Advaita Vedānta and Yoga need to be considered. Bodhasāra extends the project ‘Sanskrit knowledge systems on the eve of colonialism’ being a work on mokṣa written in the late eighteenth century. It revitalises academic research into Advaita Vedānta, presents a fresh view of Yoga, and fits well the notion of an Indian modernity or renaissance during the sixteenth to eighteenth centuries.

PhD / Bodhasāra, previously untranslated into English, is a Sanskrit treasure. Written by Narahari in eighteenth century India, it consists of charming Sanskrit verse of the highest order. Full of metaphors and word puns, it is a clever piece of literature that stimulates the intellect and imagination. By carefully following the traditional protocols, Bodhasāra remains acceptable to orthodox Advaita Vedāntins. However, although superficially it appears to be merely another presentation of the Advaita Vedānta tradition, in-depth reading reveals a refreshingly new style. The Hindu tradition is poetically presented as invaluable to awaken discernment between the real and unreal, but the import of Bodhasāra is that, ultimately, liberation requires a maturity that is not bound by anything, including the tradition itself; it comes through an awakening discernment. Narahari is celebrating jīvanmukti, not as liberation from the world, but as liberation while living. Bodhasāra is stylishly poetic, but not poetry for poetry’s sake, nor bhakti (religious devotion); rather it exemplifies the potency of rasa (aesthetic flavour) and dhvani (aesthetic suggestion). Narahari understands the correspondence between words and truth and uses his poetic style to facilitate union of the individual and universal. Few eighteenth century Sanskrit works have even been read, let alone translated into English, so this translation of Bodhasāra is a valuable example of Indian thought immediately before Colonialism. It shows what modernity, defined here as a moving away from entrenched traditional beliefs to an empowerment of the individual living in the present moment, in an Indian context could have been like if Colonialism had not intervened. The implications of Bodhasāra to scholars of Indian history, Advaita Vedānta and Yoga need to be considered. Bodhasāra extends the project ‘Sanskrit knowledge systems on the eve of colonialism’ being a work on mokṣa written in the late eighteenth century. It revitalises academic research into Advaita Vedānta, presents a fresh view of Yoga, and fits well the notion of an Indian modernity or renaissance during the sixteenth to eighteenth centuries.

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

Thesis--University of Lucknow. / Bibliography: p. [xxi]-xxii.

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

No description available.

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.

Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2007. / Title from first page of PDF document. Includes bibliographical references (p. 133-140).