000 06828 a2200193 4500
008 161217b2016 xxu||||| |||| 00| 0 eng d
020 _a9789351771791
082 _a294.52
100 _aMalhotra, Rajiv
245 _aIndra's net: defending Hinduism's philosophical unity
_cMalhotra, Rajiv
260 _aNoida
_bHarper Collins
300 _axix, 376 p.
504 _aTable of content 1. Two opposing camps: continuity vs. discontinuity; unity vs. disunity 2. We are all jewels in Indra's Net 3. Indra's Net and Buddhism 4. Influences on modern society 5. Who is a Hindu? 6. Hinduism: Surfing Indra's Net 7. Framing the debate in three disciplines 8. pt. 1 PURVA PAKSHA (Examination of My Opponents' Positions) 9. 1.Eight Myths to be Challenged 10. Myth 1 India's optimum state is Balkanization 11. Myth 2 Colonial Indology's biases were turned into Hinduism 12. Myth 3 Hinduism was manufactured and did not grow organically 13. Myth 4 Yogic experience is not a valid path to enlightenment and tries to copy Western science 14. Myth 5 Western social ethics was incorporated as seva and karma yoga 15. Myth 6 Hinduism had no prior self-definition, unity or coherence 16. Myth 7 Hinduism is founded on oppression and sustained by it 17. Myth 8 Hinduism presumes the sameness of all religions 18. Summary of both sides of the debate 19. Contents note continued: 2.The Mythmakers: A Brief History 20. My wake-up call: How I discovered the myth 21. Missionary origins 22. Founders of the Myth of Neo-Hinduism 23. The Chorus Line 24. 3.Paul Hacker's Construction of `neo-Hinduism' 25. Initial romance with Advaita Vedanta and its personal influences on Hacker 26. Hacker starts his attack on contemporary Hinduism 27. Alleging political motives and appropriations from the West 28. Hacker on Vivekananda and the West 29. Allegation 1 Importance of Direct Experience 30. Allegation 2 `Tat Tvam Asi' ethic 31. Allegation 3 Nationalist agenda 32. Allegation 4 Inclusivism and sameness 33. 4.Agehananda Bharati on Neo-Hinduism as a `Pizza Effect' 34. Pizza Effect: Indians copy Westerners 35. Hinduism deviates from Indian tradition 36. Fear of sexual impotence drives neo-Hindus 37. Bharati's definition of neo-Hinduism tenets 38. 5.Ursula King's Bridge from Hacker to Rambachan 39. 6.Rambachan's Argument to Fragment Hinduism 40. Contents note continued: Using Shankara to shoot down Vivekananda 41. Issues with methodology 42. Essentializing Shankara 43. Challenging the direct experience of the rishi-yogi 44. Is Rambachan fixated on Christian assumptions? 45. Allegation that yoga makes people less rational and intelligent 46. Political allegations 47. Western scholars' support for Rambachan 48. Many scholars disagree with Rambachan 49. 7.The Myth Goes Viral 50. Richard King 51. Brian Pennington 52. Peter van der Veer, Sheldon Pollock and others 53. Hindu leaders echo the chorus 54. Some academic defenders of contemporary Hinduism 55. pt. 2 UTTARA PAKSHA (My Response) 56. 8.Historical Continuity and Colonial Disruption 57. Integral unity in the sacred texts 58. The dynamics of insiders and outsiders 59. Samgraha: Harmonious organization of diversity 60. The ubiquity of samgraha texts throughout history 61. Swami Vivekananda follows his tradition's footsteps 62. The colonial disruption 63. Contents note continued: European debates: Are the Hindus Aryans or Pantheists? 64. Reduction into `Indian schools of thought' 65. Postmodern and post-colonial distortions 66. Challenging the Neo-Hinduism thesis 67. 9.Traditional Foundations of Social Consciousness 68. Western methodological straitjacket misapplied to Vivekananda 69. The `world-negating' misinterpretation of social problems 70. Origin of Christian philanthropy 71. Conditions that led to the revival of Hindu seva 72. Sahajanand Swami and social activism in contemporary Hinduism 73. Swami Vivekananda's sevayoga 74. 10.Harmonizing Vedanta and Yoga 75. Vedanta's evolution at the time of Shankara 76. Theory of two realities 77. Yoga and classical texts 78. Shankara's mentor's writing 79. Upanishads 80. Bhagavad-Gita 81. Shankara's own kind of yoga: cognitive shift without action 82. Systematic withdrawal from particular to universal 83. Dissolving the text/experience gap 84. Contents note continued: Difference from Patanjali's Yoga 85. No causation is involved 86. Flexibility on anubhava 87. Summarizing Shankara's posture on anubhava/yoga 88. Respect for yoga 89. Yoga as preparation for higher practices 90. Comparing different levels of meditation, dhyana 91. Reasons for rejecting yoga at times 92. Advaita Vedanta beyond Shankara 93. Four historical periods 94. Vivekachudamani 95. Other later texts 96. 11.Mithya, Open Architecture and Cognitive Science 97. The unity of all existence 98. Puma 99. Mithya as Relative Reality 100. Samavesha principle of integrality 101. Common toolbox and open architecture 102. Adhyatma-vidya 103. Rishis and cognitive science 104. Robustness of the ecosystem over time 105. 12.Digestion and Self-Destruction 106. The metabolism of digestion 107. The flea market of modern gurus 108. Digestion and the neo-Hinduism thesis 109. Contents note continued: Conclusion: The `Poison Pill' for Protection of Hinduism 110. Hinduism's predicament today 111. The Porcupine Defence and the Poison Pill Protection 112. Astika and Nastika: Redefining the terms of the interfaith debate 113. The criteria for nastika: Principles that must be rejected 114. History Centrism 115. Disembodied knowing and self-alienation 116. Synthetic cosmology 117. Fear of chaos 118. Controversial implications of the Astika/Nastika approach 119. Refuting the myth of sameness 120. Poison pill versus digestion 121. How the poison pill strategy works.
520 _aIt is fashionable among intellectuals to assert that dharma traditions lacked any semblance of unity before the British period, and that the contours of contemporary Hinduism were bequeathed to us by our colonial masters. Such arguments routinely target Swami Vivekananda, a key interlocutor who shattered many deeply rooted prejudices against Indian civilization. They accuse him of having camouflaged various alleged 'contradictions' within traditional Hinduism, and charge him with having appropriated the principles of Western religion to 'manufacture' a unified world view and a set of practices known today as Hinduism. Rajiv Malhotra offers a systematic rejoinder to such views and articulates the holographic understanding of reality that grounds Hindu dharma.
650 _aPhilosophy, Indic
650 _aVedas - Atharvaveda
650 _aHinduism - Doctrines
942 _2ddc
999 _c205148