Desh Raj Sirswal

First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS), Haryana on the theme “The Contribution of Contemporary Indian Philosophy to World Philosophy” 30th June, 2012 Organizes by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Milestone Education Society (Regd), Pehowa,(Kurukshetra)-136128 (HARYANA) Preface Part-I: Contemporary Indian Philosophers Swami Vivekananda’s response towards religious fanaticism Swami Vivekananda philosophises Easts in the West Four Yogas and the Uniqueness of Swami Vivekananda’s Philosophy The Ethics of Work-A study of Swamiji’s Karma-Yoga The Philosophy of Education in the Vision of Swami Vivekananda: A Brief Analysis Swami Vivekananda on Indian Culture Bhagat Singh as a Surefooted Revolutionary and His Verdure: A Foster- son of Colonialism SOCIAL PHILOSOPHY OF SAHEED BHAGAT SINGH Karma as the main way in Gītā : Revisiting Tilak’s contribution to world Philosophy Matter and Spirit: A True Reconciliation of Sri Aurobindo A STUDY OF ECONOMIC IDEAS OF GANDHI AND NEHRU Relevance of Gandhian Concept of Non-Violence in Today’s World Science, Biotechnology and Yoga: An Aurobindian Perspective Tagore’s Philosophy on Humanism Casteism, Social Security and Violation of Human Rights Part-II: General Themes Materialism in the Śāstravārtasamuccaya of Haribhadra Sūri Soul and Its Nature: Its Key Role and Impact in Development of Intellect in Man. Faith and Worship: Two fundamental Human Concepts Right System in Islam Introduction to Theravada Buddhist Meditation Annexures: Programme Organised Publications of the Centre Organizing Committee

rimary Works Descartes, Rene, (1997) Meditations on the First Philosophy, from Philosophical Classics from Plato to Nietzsche, Ed. By Forrest E. Baired & Walter Kaufmann, Prentice Hall, Upper Saddle River, New Jersey. ______________ (1972) “The Principles of Philosophy”, from Masterworks of Philosophy, Vol.I, Ed. by S.E. Frost Jr., McGraw Hill Book Company. ______________ (1958)”The Passions of the Soul”, from Descartes Philosophical Writings, Trans.& Selected by Norman Kemp Smith, The Modern Library, New York. _____________ (1927)”The Passions of the Soul”, from Descartes Selections, Edi. by Charles Scribner’s Sons, United States. ____________ (2006)” Meditations on the First Philosophy”, The Radical Academy, 2006.Link:http;//www.earlymoderntexts.com/pdf/desmed.pdf ,Citation:20-10-2006 _____________(2006)”Discourse on the Method“, The Radical Academy, 2006.Link:http;//www.earlymoderntexts.com/pdf/desdisc.pdf ,Citation:20-10-2006 ______________:”Objections to Descartes’s Meditations, and His Replies“, The Radical Academy, 2006.Link:http;//www.earlymoderntexts.com/pdf/descor.pdf ,Citation:20-10-2006 Anscomb,E.& Geach,P.T. (1966) Descartes Philosophical Writings, (Edi.& Trans.) The Nelson and Sons Ltd., London.

“Our call is to young India. It is the young who must be the builders of the new world.” Sri Aurobindo India was always rich in the establishment of centers even in Vedic times where the first principles of education were to be found in the Ashrams and Gurukuls and later on in the great universities of Nalanda and Taxila. The term education usually refers to the technical sense and is generally limited to the context of teachers instructing students. Teachers may draw on many subjects, including reading, writing, mathematics, science and history. The true aim and principle of national education according to Sri Aurobindo is to take our culture as its foundation while not ignoring modern truth and knowledge. Education provides conditions for all human beings towards their divine perfection and to achieve the power, the harmony, the beauty and joy of self-realisation. According to him education brings out, “to full advantage, makes ready for the full purpose and scope of human life all that is in the individual man, and which at the same time helps him to enter his right relations with the life, mind and soul of the people to which he himself is a unit and his people or nation a living, a separate and yet inseparable member.”(Sri Aurobindo, Vol.17, p.198) In this approach we can study his ideas on the nature of education and objectives of education, its basic principles, how we develop curriculum for students, methods of teaching etc. Besides this we can also study the role of students and responsibility of a teacher to student’s education. Because according to him the teacher is only a guide and he shows the pupils how to perfect their instruments of knowledge and helps and encourages them in this process. Instead of imparting knowledge he shows how to acquire knowledge for himself. A teacher must be a student, so that he can understand student’s problems, motivate them to solve their problems and helps in the development of successful life.

Reconsidering Classical Indian Thoughts neither claims, nor attempts to be a definitive study of all the characteristics as concept(s) of classical Indian thoughts. It is a modest attempt of the editor to familiarise the common, but philosophy reader with the fundamental conceptions of ancient Indian culture. I hope, by studying this book the reader will understand the relevance of Indian classical thoughts. Here we have collected 17 papers both in English and Hindi languages written on Indian epistemology, metaphysics, logic, ethics and social philosophy. To study the nature of philosophy in India and its implementation in all spheres of human life is one of the most important objectives of our Centre. In this regard we have published two online books entitled Philosophy, Education and Indian Value System and Positive Philosophy for Contemporary Indian Society, respectively. ISBN: 978-81-922377-2-5 Second Edition, 2012 Publisher: Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Milestone Education Society (Regd.), Balmiki Dharmashala, Ward No.06, Pehowa (Kurukshetra)-136128 (Haryana) Emails: [email protected], [email protected] Price: Rs.300/- (Three Hundred Rs. Only)

This book is an outcome of my wordpress page “A Class-Room Introduction to Logic” This was prepared for the students of the paper entitled “Principles of Logic” in the Diploma-in-Reasoning Course of Department of Philosophy, Kurukshetra University, Kurukshetra, where I taught in the Diploma about four years and presently have an experience of teaching logic about 15 years. This book is beneficial for graduate students who have elementary logic course in their syllabus as well as for the general reader of logic. In the Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), we always tried to create online resources for student’s use and published several e-books time to time. We also published print books for reference purpose on philosophy and interdisciplinary studies. This book introduces the basic conceptions of propositional logic and also some part of Symbolic logic in its six sections. Basically I used both printed books and internet sources to prepare it. A list of reference books used to prepare this are mentioned in the end of the book.

The present book, “Rights of Depressed Classes: A Constitutional Approach “is the fourth e-book of the Centre which includes the essence of the occasional papers presented in several seminars. Human Rights is one of the majors subjects for discussion in academics as well as in social sector and has an international approach to social issues and problems. The struggle to promote, protect and preserve human rights changes and holds continuity in every generation in our society. The concept and practice of human rights is the hallmark of any modern society. Marginalized Groups of India includes SCs/STs, Women and Children etc. The Constitution of India provides equal rights to all its citizens’ right to live with equality, honour and dignity. But the caste system and untouchability somehow and others are still playing negative roles from different parts of the society. Talhan, Meham, Dulina, Gohana, Saalwan, Chakwada, Khairlanji, Khandamal and Mirchpur are some of the recent instances of atrocities against Dalits in India. Atrocities against Dalits thus continue to exist even today, despite constitutional safeguards, and various legislative measures. Empowerment is the process of increasing the capacity of individuals or groups to make choices and to transform those choices into desires actions and outcomes.

Aristotle was the last, and the most influential of the Greek philosophers. Aristotle studied philosophy as well as different branches of natural sciences. In fact, he had a keen interest in the world of experience and is the founder of at least two sciences: (1) Logic and (2) Biology. Aristotle’s system of philosophy falls into the fivefold division of Logic, metaphysics, physics, ethics and aesthetics. Aristotle talks about the ultimate good being eudaimonia – a good life, a flourishing life, a fulfilled and worthwhile life. Reflecting on ideals and connecting them to reality is only the first step in the search for the good life. A For Aristotle the final end of human life is to flourish, to live well, to have a good life. All acts should aim at this end. According to Aristotle, the good life consists in the possession, over the course of a lifetime, of all those things that are really good for us. Aristotle’s purpose in the Nicomachean Ethics is not just to explain the philosophy of the excellence for human beings but also to demonstrate specifically how human beings can lead lives of excellence as activity in accordance with practical and theoretical reason. The objective of this paper is to study the concept of happiness and the good life according to Aristotle.

Indian philosophy is a term that refers to schools of philosophical thought that originated in the Indian continent. Buddhism is one of the important school of Indian philosophical thought. The objective of this paper is to the study the idea of self –perception in relation to well-being in Buddhism. Well-being or happiness is much pursued by individuals and society in all cultures. Eastern and western cultures have understood well-being and evolved ways and means to promote well-being over the years. Buddhism pursues happiness by using knowledge and practice to achieve mental equanimity. In Buddhism, equanimity, or peace of mind, is achieved by detaching oneself from the cycle of craving that produces dukkha. So by achieving a mental state where you can detach from all the passions, needs and wants of life, you free yourself and achieve a state of transcendent bliss and well-being. The journey to attain a deeper form of happiness requires an unflinching look into the face of a reality where all life is seen as dukkha or mental dysfunction. Buddhism is a philosophy and practice that is extremely concerned with the mind and its various delusions, misunderstandings and cravings but, happily for us, sees a way out through higher consciousness and mindful practice. Perhaps it is because of this seemingly dim view of reality that happiness in Buddhism is so tremendously full; the ideas contained in Buddha's teachings point to a thorough engagement with lived reality. Ironically, it is through such an engagement with one's self, the world and reality that one is able to achieve a transcendent happiness. Equanimity, a deep sense of wellbeing and happiness, is attainable through proper knowledge and practice in everyday life. (The Pursuit of happiness).

वर्तमान समय में बढती हुए अस्थिरता , निराशा और अनिश्चितता में व्यक्ति अपने आपको थका हुआ महसूस कर अपनी सृजनात्मक शक्ति को खोता जा रहा है. कुछ तो परिस्थितियों की मार, चाहे वह भावनात्मक, शैक्षिक या आर्थिक क्षेत्र की हों और कुछ उचित मार्गदर्शन के अभाव में जिन्दगी के प्रति प्रतिक्रियावादी होकर अन्तर्मुखता का शिकार होता जा रहा है. अनिश्चितता ने उसके मन में इतनी गहरी पैठ की है,कि वे पूर्ण समर्पण भाव से किसी काम को नहीं कर रहे बल्कि “कैरियर” के लिए उन्हें जो भी सम्भावित लगता है, उसी की तरफ़ भाग खड़े होते हैं, चाहे वह उनकी योग्यता, रूचि के अनुरूप भी न हो. ऐसे में तब हम कैसे उम्मीद लगा सकते हैं कि वे अपनी सृजनात्मकता और मौलिकता को बचा सकेंगें और समाज व राष्ट्र के लिए कुछ महत्वपूर्ण कर सकेंगें ? आज आवश्यकता इस बात की है कि हम अपने आप को कैसे तैयार करें ? जिससे शिक्षा, व्यवसाय और समाज के विकास में कुछ महत्वपूर्ण योगदान दे सकें. इसके लिए मुझे श्रीमदभगवदगीता के दर्शन से महत्वपूर्ण कुछ दिखाई नहीं देता. श्रीमदभगवदगीता मानवीय जीवन के मूल्यों का आदर्शग्रन्थ है. इस संसार के हर व्यक्ति में दिव्यता को प्राप्त करने की क्षमता है. हर मनुष्य का कर्तव्य है की वह इस दिव्यता जो पहचाने और अपने सामाजिक जीवन में निर्धारित उद्देश्यों को पूरा करे. जीवन का मुख्य उद्देश्य अपने कर्तव्यों और उत्तरदायित्वों को पूरा करने के साथ साथ सभी मानवों के सह-आस्तित्व को स्वीकार करना भी है. अपने कर्म के प्रति समर्पित भाव रखते हुए, आत्मकेन्द्रित न होते हुए, उसे कर्तव्य के रूप में समाज के प्रति समर्पित करे तो वह पूर्णता को प्राप्त हो सकता है. प्रस्तुत शोध पत्र का मुख्य विषय श्रीमद्भगवदगीता के उन्हीं आदर्शों की ओर इंगित करना है, जो वर्तमान समय में मानव की सृजनात्मकता को बनाये रखने में महत्वपूर्ण योगदान दे सकते हैं.

Epicurus was a Greek philosopher and more interested in pleasure or its pursuit than other ideals. He said, “No pleasure is a bad thing in itself, but the things which produce certain pleasures entail disturbances many times greater than the pleasures themselves.” Epicurus tells us that wisdom is the knowledge of which pleasures are good for us. While at times this led to a negative view of his philosophy, the reality is his thinking was very advanced and developed, leading to his ideas becoming highly influential in modern thought in many regions of the world today. His simple philosophies of avoiding pain, leading a simple life, and attaining knowledge have made his philosophy both attractive and influential to many. One important Indian Philosophy “Charvaka” take this world to be the only reality. Out of the four human values - Dharma, artha, kama, and moksha - they advocate pursuit of kama only and artha merely as a facilitating means for the purpose. For Charvaka, the goal of human life to attain the maximum amount of pleasure in this life, avoiding pain as far as possible. A good life is a life of maximum enjoyment. A good action is one which leads to a balance of pleasure and a bad action is one which brings about more pain than pleasure. In present times, consumerism is all pervading, the real spirit for any developing economy is to develop products and marketing practices advocating consumerism and it is inevitable to safeguard the interest of consumers at large. Consumerism is the belief that personal wellbeing and happiness depends to a very large extent on the level of personal consumption, particularly on the purchase of material goods. The idea is not simply that wellbeing depends upon a standard of living above some threshold, but that at the center of happiness is consumption and material possessions. It is an attempt of this paper to see the relation between these philosophies and try to find common characteristics which lead man to lead a happy and satisfactorily life.

महात्मा बुद्ध का दर्शन मानवता का दर्शन माना जाता रहा है. आज अगर हम कहीं भी विश्वशांति, नैतिक प्रगति, मूल्ययुक्त जीवन की बात करते हैं तो बुद्ध की शिक्षाओं का वर्णन जरूत करते हैं. बुद्ध का दर्शन आधारभूत रूप में नैतिक दर्शन है और यही विशेषता उसे अन्य दर्शनों से अलग स्वरूप देती है. इसके इसी स्वरूप की वजह से यह दर्शन भारत में जन्म लेकर भी विश्व-पटल पर अपनी पहचान बना चुका है. बौद्ध दर्शन को हम प्रेम और करुणा का दर्शन भी कह सकते हैं। “बौद्ध धर्म में इन गुणों को विकसित करने के लिए अनेक तरीके सिखाए जाते हैं, और कोई भी व्यक्ति इनसे लाभान्वित हो सकता है. सभी की समानता प्रेम और करुणा का आधार है: सभी जीवन में सुख चाहते हैं; कोई भी दुख नहीं चाहता। सभी आनन्दित रहना पसन्द करते हैं। कोई भी दुखी नहीं रहना चाहता। इस दृष्टि से हम सभी एक जैसे हैं।“1

भारतीय दर्शन में श्रीमदभगवदगीता को महत्वपूर्ण स्थान प्राप्त है. इस दर्शन की व्याख्या विभिन्न विद्वानों ने अपने-अपने जीवन उद्धेश्यों के अनुसार की है, जिसे कभी ज्ञानयोग, कभी कर्मयोग और कभी भक्तियोग के द्वारा प्रतिपादित किया जाता रहा है. श्रीमदभगवदगीता ही एकमात्र ऐसा ग्रन्थ है, जो हमें श्रीकृष्ण की वैचारिक परिपक्वता और विराट चरित्र से परिचित करवाती है तथा योगेश्वर श्रीकृष्ण के रूप में हमारे समक्ष स्थापित करती है. जीवन के विभिन्न संघर्षो को देखते हुए, वर्तमान समय में मानव-उत्कर्ष शिक्षा का मुख्य बिंदु होना चाहिए. आज के मनुष्य को भौतिक विकास के साथ-साथ, मानसिक, शारीरिक, मनोवैज्ञानिक और आत्मिक स्तर पर भी सामान्तर विकास की जरूरत है. श्रीमदभगवदगीता के सभी 18 अध्यायों में एक उद्देश्य समाहित है और यह हमें मानव उत्कर्ष से सम्बन्धित सिद्धांतों का पूर्णरूपेण परिचय देती है. इस शोध-पत्र का मुख्य उद्देश्य इन्हीं सिद्धांतों को चिन्हित करना है.

भारतीय समाज मूल्यप्रधान समाज है. भारतीय संस्कृति में मूल्यों को मनुष्य के सामाजिक, राजनैतिक और धार्मिक जीवन में विशेष स्थान दिया गया है क्योंकि मूल्यों के वास्तवीकरण का नाम ही संस्कृति है. वर्तमान समय में विज्ञान ने जहाँ मनुष्य को भौतिक सुविधाएँ उपलब्ध करने के लिए प्रत्येक क्षेत्र में अविष्कारों के ढेर लगा दिए हैं ,वहां उसके जीवन में एक खोखलापन भी उत्त्पन्न कर दिया है. ऐसे में समाज, देश और अपने स्वयं के जीवन में उसने मानव मूल्यों को तिलांजली दे दी है. मानव जीवन की सार्थकता तभी है जब वह श्रेष्ठ भावनाएं रखे. हम एक लोकतान्त्रिक समाज का हिस्सा हैं जहाँ पर हम आपसी भाई-चारे, न्याय, समान अधिकार और स्वतन्त्रता का हिमायती बनने का नाटक करते हैं. संविधान में दिए गये मूल्यों की प्राप्ति से पहले हमें व्यक्ति के जीवन और समाज का भी मुआयना करना होगा तभी हम श्रेष्ठ मूल्यों को समाज में स्थापित कर सकते हैं. मूल्य, व्यक्ति की सामाजिक विरासत का एक अंग होता है इसलिए मूल्यों की व्यवस्था मानव आस्तित्व के विभिन्न स्तरों या आयामों में व्यक्ति के अनुकूलन की प्रक्रिया का मार्गदर्शन करती है. नैतिक मूल्य व्यक्ति के जीवन के साथ साथ समाज को भी उत्कृष्टता की तरफ अग्रसर करते हैं. इस शोध-पत्र का मुख्य उद्देश्य नैतिक मूल्यों के व्यक्ति के जीवन और वर्तमान भारतीय समाज में उपयोगिता का अध्ययन करना है.