By Rajiv Malhotra
India is greater than a country country. it's also a special civilization with philosophies and cosmologies which are markedly distinctive from the dominant tradition of our occasions - the West. India's religious traditions spring from dharma which has no targeted identical in Western frameworks. regrettably, within the rush to have a good time the growing to be acclaim for India at the international level, its civilizational matrix is being co-opted into Western universalism, thereby diluting its specialty and power. In Being diversified: An Indian problem to Western Universalism, philosopher and thinker Rajiv Malhotra addresses the problem of an instantaneous and sincere engagement on modifications, via reversing the gaze, repositioning India from being the saw to the observer and looking out on the West from the dharmic perspective. In doing so, he demanding situations many hitherto unexamined ideals that each side carry approximately themselves and every different. He highlights that whereas special historic revelations are the root for Western religions, dharma emphasizes self-realization within the physique right here and now. He additionally issues out the essential cohesion that underpins dharma's metaphysics and contrasts this with Western suggestion and heritage as an artificial cohesion.
Erudite and fascinating, Being diversified opinions trendy reductive translations and analyses the West's anxiousness over distinction and fixation for order which distinction the artistic function of chaos in dharma. It concludes with a rebuttal of Western claims of universalism, whereas recommending a multi-cultural worldview.
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Extra info for Being Different: An Indian Challenge to Western Universalism
2011 13:28:02] cover merged with the placement of the waters toward the end of the unfolding of creation in the proto-Samkhya system. This is especially evident in the Moksadharma section of the Santi-Parvan, where proto-Samkhya categories play the greatest role. In the Moksadharma, cosmogony is also often discussed in conjunction with the opposite process, dissolution. As the cosmos emanates forth, so it will be dissolved in a process that reverses the order of emanation. Each principle flows forth from the one that precedes it and will page_75 Page 76 dissolve back into that same principle.
He that has the earth has the entire world with its inanimate and animate population. This praise of earth as the totality of creation appears entirely without reference to proto-Samkhya categories. Then, a bit further, in section 6. 3-5,28 earth is described in relation to the four other gross elements of proto-Samkhya descriptionwater, wind, fire, and spaceand their qualities, sound, touch, form, taste, and smell, five of the secondary modifications of prakrti: O great king (Dhrtarastra), all things present in the world have been said by the wise to be equal to the five page_74 Page 75 elementsearth (bhumi), water (ap), wind (vayu), fire (agni), and space (akasa)on account of accumulation.
Although space (akasa) comes first, the succession given in this passage gives primacy to water, for space is simply the backdrop against which the drama of creation unfolds. Thus this narrative effectively integrates older Vedic cosmogonic elements with proto-Samkhya elements by retaining the primacy of the waters in the process of emanation but including the waters in the list of elements that is found in proto-Samkhya and in later classical Samkhya. The Brahmana motif concerning the creative role of thought is also picked up in this passage, for the creator Manasa, the equivalent of Prajapati in the Brahmanas, creates the waters with his mind.
Being Different: An Indian Challenge to Western Universalism by Rajiv Malhotra