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James Robert Ballantyne (1813-64) taught oriental languages in India for sixteen years, compiling grammars of Hindi, Sanskrit and Persian, along with translations of Hindu philosophy. In 1859, for the use of Christian missionaries, he prepared a guide to Hinduism, in English and Sanskrit (also reissued in this series). Published in two volumes in 1852, Synopsis of Science was intended to introduce his Indian pupils to Western science by using the framework of Hindu Nyaya philosophy, which was familiar to them and which Ballantyne greatly respected. This second volume proceeds in similar style to the first: through a series of short paragraphs, Ballantyne introduces arithmetic, algebra, calculus, chemistry, botany, zoology, anatomy, physiology, mineralogy and geology. The second part of the volume is a Sanskrit translation. Overall, the work serves as an excellent primary source on the educational aspects of British imperialism.

Science --- Nyaya. --- History. --- Hindu philosophy --- Hinduism --- Logic

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Schopenhauer is widely recognized as the Western philosopher who has shown the greatest openness to Indian thought and whose own ideas approach most closely to it. This book examines his encounter with important schools of Hindu and Buddhist philosophy and subjects the principal apparent affinities to a careful analysis. Initial chapters describe Schopenhauer's encounter with Indian thought in the context of the intellectual climate of early nineteenth-century Europe. For the first time, Indian texts and ideas were becoming available and the belief that they could bring about a second Renaissance-an "Oriental Renaissance"-was widespread. Schopenhauer shared in this enthusiasm and for the rest of his life assiduously kept abreast of the new knowledge of India.Principal sections of the book consider the two main pillars of Schopenhauer's system in relation to broadly comparable ideas found, in the case of Hindu thought, in Advaita Vedānta, and within Buddhism in the Mādhyamika and Yogācāra schools. Schopenhauer's doctrine of the world as representation, or a flow of impressions appearing in the consciousness of living beings, is first considered. The convergence between this teaching and Indian idealism, especially the doctrine of illusory appearance (māyā), has long been recognized. Schopenhauer himself was aware of it, emphasizing that it was the result not of influence but of a remarkable convergence between Eastern and Western thought. This convergence is subjected to a much more detailed examination than has previously been carried out, undertaken in the light of twentieth-century Indology and recent studies of Schopenhauer.The second main pillar of Schopenhauer's system, the doctrine of the world as will, is then examined and its relationship to Indian thought explored. This section of the work breaks new ground in the study of Schopenhauer, for although the similarity of his ethical and soteriological teaching to that of Indian religions (particularly Buddhism) has long been noted the underlying reasons for this have not been grasped. It is demonstrated that they are to be found in hitherto unrecognized affinities, of which Schopenhauer himself was largely unaware, between the metaphysics of the will and Indian ideas relating to karmic impressions (vāsanās), the store-consciousness, the causal body, and śakti as the "force" or "energy" that maintains the existence of the world.Final chapters discuss the controversial and difficult question of the relation of the will to final reality in Schopenhauer's thought in the light of Indian conceptions, and suggest that the two central pillars of his philosophy may be seen, to a greater extent than previously supposed, as a bridge by which the Eastern and Western traditions of philosophical thought may be brought into a closer and more creative relationship.

Representation (Philosophy) --- Will. --- Buddhist philosophy. --- Hindu philosophy. --- Schopenhauer, Arthur,

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Offer --- Sacrifice --- Advaita. --- Advaita --- Puranas. --- Commentaries. --- Puranas --- Academic collection --- Hindu philosophy --- Hinduism --- Pantheism --- Vedanta --- Rituals

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The Gita is a central text in Hindu traditions, and commentaries on it express a range of philosophical-theological positions. Two of the most significant commentaries are by Sankara, the founder of the Advaita or Non-Dualist system of Vedic thought and by Ramanuja, the founder of the Visistadvaita or Qualified Non-Dualist system. Their commentaries offer rich resources for the conceptualization and understanding of divine reality, the human self, being, the relationship between God and human, and the moral psychology of action and devotion. This book approaches their commentaries through a st

Hindu philosophy. --- Hinduism --- Doctrines --- Śaṅkarācārya. --- Rāmānuja,

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The Gita is a central text in Hindu traditions, and commentaries on it express a range of philosophical-theological positions. Two of the most significant commentaries are by Sankara, the founder of the Advaita or Non-Dualist system of Vedic thought and by Ramanuja, the founder of the Visistadvaita or Qualified Non-Dualist system. Their commentaries offer rich resources for the conceptualization and understanding of divine reality, the human self, being, the relationship between God and human, and the moral psychology of action and devotion. This book approaches their commentaries through a st

Hindu philosophy. --- Hinduism --- Doctrines --- Hindu philosophy --- 291.1 --- 294.58 --- Philosophy, Hindu --- Philosophy --- Philosophy, Indic --- 291.1 Godsdienstfilosofie --- Godsdienstfilosofie --- Religions --- Brahmanism --- 294.58 Heilige boeken uit het Hindoeïsme: Mahabharata; Bhagavatgita; Dharma Sutra; Sutra's; Purana's --- Heilige boeken uit het Hindoeïsme: Mahabharata; Bhagavatgita; Dharma Sutra; Sutra's; Purana's --- Rāmānuja, --- Śankara. --- Cankara --- Śankarāchārya --- Śankarācārya --- Rāmānujāchārya, --- Irāmān̲ujar, --- Etirājar, --- Emperumān̲ār, --- Tiruppāvai Jīyar, --- Uṭaiyavar, --- Rāmānujulu, --- Rāmānujācārya, --- Hinduism - Doctrines - Comparative studies. --- Śaṅkarācārya.