The Hindu Buddha according to the theology of the Bengali Vaishnava Acharya Bhaktivedanta Swami

In the broad Indian religious culture we find two basic concepts of the inner structure of the Holy. The Advaita religion believes in the 'not-two' will say absolute 'oneness' of the ultimate reality. The Dvaita religion yet believes in 'two' will say the dual structure of the whole. Nevertheless, the latter one is no radical dualism because it recognises nothing to be outside the last reality. It is a kind of 'dualist monism' and insofar fundamentally different to West Asian and European moderate or radical dualism. The Dvaita religion experiences the inner structure of the Holy as everlasting dynamic relation of the whole and its parts. As a rule, the representation of the whole is the personal God, mostly called Bhagavan. The representations of the parts are the soul or jivas. Mostly following the idea the whole being a personal God the Dvaita religion is something like theism; yet, it is an Indian or Hindu theism teaching that the Godhead comprises within herself souls and matter, too. By the way, many of the jivas aren't conscious of their role within the Holy. They erroneously take themselves for empty monads and believe that they would get their realisation only by implementing themselves with 'matter'. Experiencing in this concern the uselessness of matter, the maya energy of the Godhead, they can get the true consciousness of their role as divine co-players in the inner divine play or lila. ...Die Vaishnavas [1] zählen zu den indischen Dvaitas oder Theisten. Sie verehren Vishnu bzw. Krishna als einzigen, allumfassenden und personalen Gott. Dieser Gott kommt, wenn die Weltordnung, der Dharma, in Gefahr oder gestört ist, als heilbringender Avatar in die Welt. Und Buddha war ein solcher Avatar, d.h. eine helfende Inkarnation Vishnus. Ganz in dieser Tradition stehend hat der weltbekannte Gaudiya-Vaishnava Leh-rer und Gründer-Acharya der Iskcon, Swami Bhaktivedanta [1896-1977] [2] in seiner Theologie Buddha als Mensch gewordenen Gott, als Inkarnation Krish-nas, beschrieben. Zwar ist Buddha Krishna selbst, aber dieser erledigte [und er-ledigt bis heute?] in dieser Gestalt eine eng umgrenzte Aufgabe. Swami Bhakti-vedanta zitiert diesbezüglich ein Vaishnava Gedicht, in welchem diese Aufgabe sehr schön besungen wird: "O Lord Krishna, You have assumed the form of Lord Buddha, taking compassion on the poor animals."[3] Gott kam also als Buddha in diese Welt, um als Herr und Beschützer der Tiere Ahimsa, das Nicht-verletzen von lebenden Wesen zu predigen und zu verbreiten. In seinem Kommentar zum Shrimad Bhagavatam, einer der Heiligen Schriften der Vaishnavas, entwickelt Swami Bhaktivedanta seine eigene Buddha- Theologie. ..

Una justificación de la no-violencia a través de un texto bélico: Gandhi lee el Bhagavad Gita

Confrontaré la interpretación tradicional del Bhagavad Gita con la lectura de Mahatma Gandhi. Una larga tradición de exegetas hinduistas ha interpretado el Bhagavad Gita como una justificación religiosa de la guerra. En cambio, Gandhi encuentra en su lectura el fundamento de la no-­‐‑violencia (ahimsa), como precepto inquebrantable y factor fundamental de la libertad (moksha). Por ello, la ahimsa es el único dharma. Para defender la anterior afirmación, Gandhi debe invertir el sentido tradicional de la Gita y transfigurar el significado de la noción de dharma asociada al cumplimiento de los deberes particulares de cada hinduista de acuerdo con su casta.Gandhi’s Bhagavad Gita interpretation will be presented against the background of traditional explanations, which consider the Bhagavad Gita as a religious justification of war. Gandhi, instead, finds in its reading the kernel of ahimsa, as a basic moral principle and as a factor for freedom (moksha). Thus, ahimsa is the only dharma. In order to argue for the last affirmation, Gandhi has to turn upside down the traditional sense of the Gita and the meaning of dharma related to the performance of the particular duties of every hindu in accordance with his caste

Regenerative-Relational Tritangtu: Sundanese Triadic Transformation Model

 Tritangtu atau pola pikir tritunggal merupakan kosmologi masyarakat Sunda dan Minang yang terdiri dari tiga entitas (pola tiga). Tritangtu sebagai kearifan lokal juga melatarbelakangi struktur mental pelaku kreatif dalam membuat karya baik berupa pertunjukan, nilai filosofi artefak mau- pun produk budaya lainnya di masyarakat Indonesia. Penelitian ini menggunakan metode etnografi dengan teknik pengumpulan data observasi partisipasi, wawancara mendalam dan dokumentasi. Obyek penelitian ini adalah praktik pelaku kreatif di bidang desain di Bandung. Hasil penelitian ini menunjukkan adanya transformasi tritangtu Sunda dari struktur yang tetap menjadi struktur dinamis. Perubahan struktur ini ditentukan oleh relasi antar struktur pembentuk unsur desain de- ngan segmentasi pasar global. Peminjaman penanda identitas Sunda khususnya budaya rakyat atau tradisi masa lalu merupakan upaya regeneratif dalam usahanya untuk harmonisasi pola tiga dalam menghadapi dan memenangkan persaingan pasar bebas di Indonesia.

Peace and non-violence : Sathya Sai education in human values in British schools

Not only is peace one of the values at the heart of Sathya Sai Education in Human Values (SSEHV), it is also presented as one of the programme's outcomes. The SSEHV programme seeks to promote 'human values' in British schools, also with regard to educating pupils from different social, cultural or ethnic backgrounds towards greater tolerance and understanding. The programme aims to achieve this as part of the statutory provision of physical, social and health education (PSHE) and citizenship education as well provision for the social, moral, cultural and spiritual (SMCS) development of pupils in community schools. This article reports on an ethnographic study of SSEHV in the UK, which was conducted by members of the Warwick Religions and Education Research Unit (WRERU) at the University of Warwick. The research reported here focused on the development of the programme, its contents (including the value of 'non-violence' and the practice of 'silent sitting'), its application in the classroom, and its reception by pupils and teachers. Further, this article seeks to embed SSEHV in the wider theoretical context of peace education and suggests theoretical discussions to which this investigation contributes

Nasionalisme Humanistis Mahatma Gandhi

This article proposes to investigate how Gandhi developed the idea of humanistic nationalism and what the component of this idea is. Using the historical and political approaches, the investigation shows that Gandhian\u27s nationalism reveals the relationship between religious aspiration, political ethic and the ideal economic and political institutions.Chronologically, this study describes Gandhi\u27s leaderships in South Africa (1893-1914) and India (1915-1948), the basic orientation of Gandhi\u27s thought and lastly explains the concept of humanistic nationalism. Briefly, the components of humanistic nationalism are the ideas of Hind Swaraj, Nation, Sarvodaya, Khadi Economic, Ramrajya and Panchayat Raj. Behind all those concepts is Ahimsa, the principle of no harm which emphasizes and teaches about love and non-violence. Both attributes are used as weapons by Gandhi\u27s Satyagraha movement. Ahimsa is also the core of Gandhian political ethic and lies on his ideal economic and political institutions. By this moral effect of Ahimsa, we could easily identify Gandhi\u27s nationalism with the unique character called humanistic