Search results for 'Hindu cosmology' (try it on Scholar)

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  1. Kala Acharya, Nicholas Manca & Lalita Namjoshi (eds.) (1999). A Dialogue: Hindu-Christian Cosmology and Religion. Somaiya Publications.
  2. Siva Sadhan Bhattacharjee (1978). The Hindu Theory of Cosmology: An Introduction to the Hindu View of Man and His Universe. Bani Prakashani.
     
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  3.  16
    Anindita Niyogi Balslev (1990). Cosmology and Hindu Thought. Zygon 25 (1):47-58.
    . This paper outlines some major ideas concerning cosmogony and cosmogony and cosmology that pervade the Hindu conceptual world. The basic source for this discussion is the philosophical literature of some of the principal schools of Hindu thought, such as VaiVaiśika, Sānkhya, and Advaita Vedānta, focusing on the themes of cosmology, time, and soteriology. The core of Hindu philosophical thinking regarding these issues is traced back to the Rk Vedic cosmogonical speculations, analyzed, and contrasted with (...)
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  4. Ramchandra Narayan Dandekar (1972). Universe in Hindu Thought. Bangalore,Dept. Of Publications & Extension Lectures, Bangalore University.
     
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  5. K. V. Krishnamurthy (ed.) (2006). National Seminar on "Vedic Astronomy & Cosmology": 10-11th December 2006. I-S.E.R.V.E (Institute of Scientific Research on Vedas).
     
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  6. Vyāsa & Danavir Goswami (eds.) (2007). Puranic Cosmology. Rupanuga Vedic College.
    v. 1. Viṣṇu Purāṇa, Vāyu Purāṇa, Mārkaṇḍeya Purāṇa, and Liṅga Purāṇa.
     
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  7. H. G. Quaritch Wales (1977). The Universe Around Them: Cosmology and Cosmic Renewal in Indianized South-East Asia. A. Probsthain.
  8.  26
    Shyam Ranganathan, Hindu Philosophy. Internet Encyclopedia of Philosophy.
    The compound “Hindu philosophy” is ambiguous. Minimally it stands for a tradition of Indian philosophical thinking. However, it could be interpreted as designating one comprehensive philosophical doctrine, shared by all Hindu thinkers. The term “Hindu philosophy” is often used loosely in this philosophical or doctrinal sense, but this usage is misleading. There is no single, comprehensive philosophical doctrine shared by all Hindus that distinguishes their view from contrary philosophical views associated with other Indian religious movements such as (...)
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  9. Abhedānanda (1978). The Upanishadic Doctrine of the Self: An Analytical Study of the Nature of the Self as Revealed in the Upanishads. Oriental Publishers & Distributors.
     
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  10. Manoranjan Basu (2005). Science Consciousness Freedom. Indica Books.
     
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  11. Narendra Nath Bhattacharyya (1971). History of Indian Cosmogonical Ideas. Delhi,Munshiram Manoharlal.
     
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  12. G. N. Chakravarthy (1966). The Concept of Cosmic Harmony in the Rg Veda. Mysore, Prasaranga, University of Mysore.
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  13. Vēmpattūr Muttu Vēṅkaṭa Cuppaiyan̲ (1954/2011). Anṭakōḷa Vilācam. Aracin̲ar Kīl̲tticaic Cuvaṭikaḷ Nūlakam (Ma) Āyvu Maiyam.
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  14. Bani Deshpande (1974). The Universe of Vedanta. Selling Agents, People's Pub. House.
     
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  15. Danavir Goswami (ed.) (2007). Bhu-Gola Tattva =. Rupanuga Vedic College.
     
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  16. Hajārī (2007). Glimpses of Devāyaṇa: A Short Synopsis of the Third Epic of India. New Age Books.
     
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  17. Hajārī (2009). Voice of the R̥ṣis: An Epilogue to Devāyaṇa, Third Epic of India: A Vedic Reference Book. New Age Books.
     
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  18. Paṅkaja Śāṃ Joshī (2008). Brahmāṇḍa-Darśana. Yajña Prakāśana.
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  19. R. Kannan (2009). Unravelling the Mysterious Diagram in the Form of Chakras (Sacred Circles) in Mehrangarh Fort, Jodhpur. Sole Distributor, Books Treasures.
     
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  20. Madhu Khanna (ed.) (2004). R̥ta, the Cosmic Order. D.K. Printworld in Association with Indira Gandhi National Centre for the Arts.
     
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  21. Konrad Klaus (1986). Die Altindische Kosmologie Nach den Brāhmaṇas Dargestellt. Indica Et Tibetica.
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  22. Brahmachari Kṛshṇadatta (1972). Yogic Wisdom of the Ancient Rishis: As Revealed by Brahamchari Krishan Datta (Re-Incarnation of Shringi Rishi in Present Age) in Trance. New Delhi,Vedic Anusandhan Samiti.
     
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  23. V. Madhusudan Reddy (1966). Sri Aurobindo's Philosophy of Evolution. Hyderabad, India, Institute of Human Study.
     
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  24. R. K. Mishra (2001). The Cosmic Matrix in the Light of the Vedas. Rupa & Co. In Association with Brahma Vidya Kendra.
     
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  25. Narayanananda (1978). Brahman and the Universe. N. U. Yoga Trust & Ashrama.
     
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  26. Madhusūdana Ojhā (2008). Daśavādarahasyam: Hindībhāṣānuvādasahitam. Paṇḍitamadhusūdanaojhāśodhaprakoṣṭhaḥ.
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  27. Kalpana M. Paranjape (1996). Ancient Indian Insights and Modern Science. Bhandarkar Oriental Research Institute.
     
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  28. Raghunatha Rao & K. Y. (1967). Universe and Brahma with Extracts From Sastras. Saraswatipuram, Srinivasa Publications.
     
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  29. Pratyagatmananda Saraswati (1964). The Metaphysics of Physics. Madras, Ganesh.
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  30. S. Shankaranarayanan (1972). The Ten Great Cosmic Powers (Daśa Mahāvidyās). [Pondicherry,Dipti Publications.
     
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  31. S. Sudarsana Sarma (ed.) (2009). Proceedings of the National Seminar on Vedic Astro Sciences. Sri Venkateswara Vedic University.
     
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  32. Rallapalli Venkateswara Rao (2004). The Concept of Time in Ancient India. Bharatiya Kala Prakashan.
     
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  33. Babu Ram Yadava (1987). Vedic Cosmogony. Vijñāna Prakāśana.
     
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  34. Hârun Yahya (2003). Islam and Karma. Ta-Ha Publishers.
  35.  8
    W. Randolph Kloetzli (2007). Nous and Nirvāṇa: Conversations with Plotinus -- An Essay in Buddhist Cosmology. Philosophy East and West 57 (2):140 - 177.
    In the Classical world, the language of cosmology was a means for framing philosophical concerns. Among these were issues of time, motion, and soul; concepts of the limited and the unlimited; and the nature and basis of number. This is no less true of Indian thought-Hindu, Buddhist, Jain, and Ājivika-where the prestige of the cosmological idiom for organizing philosophical and theological thought cannot be overstated. This essay focuses on the structural similarities in the thought of Plotinus and Buddhist (...)
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  36.  14
    Randy Kloetzli (2007). Nous and Nirvāṇa: Conversations with Plotinus — An Essay in Buddhist Cosmology. Philosophy East and West 57 (2):140-177.
    In the Classical world, the language of cosmology was a means for framing philosophical concerns. Among these were issues of time, motion, and soul; concepts of the limited and the unlimited; and the nature and basis of number. This is no less true of Indian thought-Hindu, Buddhist, Jain, and Ājivika-where the prestige of the cosmological idiom for organizing philosophical and theological thought cannot be overstated. This essay focuses on the structural similarities in the thought of Plotinus and Buddhist (...)
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  37. Hajārī (2001). Piṅgala Devāyaṇa. Motīlāla Banārasīdāsa Pabliśarsa.
    1-3. khaṇḍa. Brahma kalpa -- 4. khaṇḍa. Vishṇu kalpa (pt. 1) -- 5. khaṇḍa. Vishṇu kalpa (pt. 2).
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  38. C. V. N. Rao (2002). The Vedic Map of the Universe. New Bharatiya Book Corp..
     
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  39. Janette Shetter (1976). Rhythms of the Ecosystem. Pendle Hill Publications.
     
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  40.  14
    J. W. Bowker (1990). Cosmology, Religion, and Society. Zygon 25 (1):7-23.
    . It is a mistake to assume that science and religion are competing accounts of the same subject matter, so that either science supersedes religion or religion anticipates science. Using the question of cosmic origins as an example, I argue that the basic task of religion is not the scientific one of establishing the most accurate acccunt of the origin of the universe. Rather, as illustrated from Jewish, Hindu, Chinese, and Buddhist thought, religion uses a variety of cosmologies to (...)
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  41. Martín López Corredoira (2009). Sociology of Modern Cosmology. In J. A. Rubiño-Martín, J. A. Belmonte, F. Prada & A. Alberdi (eds.), Cosmology across Cultures. Astronomical Society of Pacific 66-73.
    Certain results of observational cosmology cast critical doubt on the foundations of standard cosmology but leave most cosmologists untroubled. Alternative cosmological models that differ from the Big Bang have been published and defended by heterodox scientists; however, most cosmologists do not heed these. This may be because standard theory is correct and all other ideas and criticisms are incorrect, but it is also to a great extent due to sociological phenomena such as the "snowball effect" or "groupthink". We (...)
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  42. Elise M. Crull (2015). Less Interpretation and More Decoherence in Quantum Gravity and Inflationary Cosmology. Foundations of Physics 45 (9):1019-1045.
    I argue that quantum decoherence—understood as a dynamical process entailed by the standard formalism alone—carries us beyond conceptual aspects of non-relativistic quantum mechanics deemed insurmountable by many contributors to the recent quantum gravity and cosmology literature. These aspects include various incarnations of the measurement problem and of the quantum -to-classical puzzle. Not only can such problems be largely bypassed or dissolved without default to a particular interpretation, but theoretical work in relativistic arenas stands to gain substantial physical and philosophical (...)
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  43. Claus Beisbart (2009). Can We Justifiably Assume the Cosmological Principle in Order to Break Model Underdetermination in Cosmology? Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 40 (2):175 - 205.
    If cosmology is to obtain knowledge about the whole universe, it faces an underdetermination problem: Alternative space-time models are compatible with our evidence. The problem can be avoided though, if there are good reasons to adopt the Cosmological Principle (CP), because, assuming the principle, one can confine oneself to the small class of homogeneous and isotropic space-time models. The aim of this paper is to ask whether there are good reasons to adopt the Cosmological Principle in order to avoid (...)
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  44.  5
    Elias Okon & Daniel Sudarsky (2016). Less Decoherence and More Coherence in Quantum Gravity, Inflationary Cosmology and Elsewhere. Foundations of Physics 46 (7):852-879.
    In Crull it is argued that, in order to confront outstanding problems in cosmology and quantum gravity, interpretational aspects of quantum theory can by bypassed because decoherence is able to resolve them. As a result, Crull concludes that our focus on conceptual and interpretational issues, while dealing with such matters in Okon and Sudarsky, is avoidable and even pernicious. Here we will defend our position by showing in detail why decoherence does not help in the resolution of foundational questions (...)
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  45.  16
    Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.) (2012). Hindu and Buddhist Ideas in Dialogue: Self and No-Self. Ashgate.
    The debates between various Buddhist and Hindu philosophical systems about the existence, definition and nature of self, occupy a central place in the history of Indian philosophy and religion.
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  46. Hans Halvorson (forthcoming). Theism and Physical Cosmology. In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), Routledge Companion to Theism.
    Physical cosmology purports to establish precise and testable claims about the origin of the universe. Thus, cosmology bears directly on traditional metaphysical claims -- in particular, claims about whether the universe has a creator (i.e. God). What is the upshot of cosmology for the claims of theism? Does big-bang cosmology support theism? Do recent developments in quantum and string cosmology undermine theism? We discuss the relations between physical cosmology to theism from both historical and (...)
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  47. Graham Oppy (1997). On Some Alleged Consequences of 'the Hartle-Hawking Cosmology'. Sophia 36 (1):84-95.
    In [3], Quentin Smith claims that `the Hartle-Hawking cosmology' is inconsistent with classical theism in a way which redounds to the discredit of classical theism; and, moreover, that the truth of `the Hartle- Hawking cosmology' would undermine reasonsed belief in any other varieties of theism which hold that the universe is created.
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  48.  92
    Milan M. Ćirković (2004). Forecast for the Next Eon: Applied Cosmology and the Long-Term Fate of Intelligent Beings. [REVIEW] Foundations of Physics 34 (2):239-261.
    Cosmology seems extremely remote from everyday human practice and experience. It is usually taken for granted that cosmological data cannot rationally influence our beliefs about the fate of humanity—and possible other intelligent species—except perhaps in the extremely distant future, when the issue of “heat death” (in an ever-expanding universe) becomes actual. Here, an attempt is made to show that it may become a practical question much sooner, if an intelligent community wishes to maximize its creative potential. We estimate, on (...)
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  49.  18
    Martín López-Corredoira (2014). Non-Standard Models and the Sociology of Cosmology. Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 46 (1):86-96.
    I review some theoretical ideas in cosmology different from the standard “Big Bang”: the quasi-steady state model, the plasma cosmology model, non-cosmological redshifts, alternatives to non-baryonic dark matter and/or dark energy, and others. Cosmologists do not usually work within the framework of alternative cosmologies because they feel that these are not at present as competitive as the standard model. Certainly, they are not so developed, and they are not so developed because cosmologists do not work on them. It (...)
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  50.  39
    Gabriela Roxana Carone (2005). Plato's Cosmology and It's Ethical Dimensions. Cambridge University Press.
    Although a great deal has been written on Plato's ethics, his cosmology has not received so much attention in recent times, and its importance for his ethical thought has remained under-explored. By offering integrated accounts of Timaeus, Philebus, Politicus and Laws X, the book reveals a strongly symbiotic relation between the cosmic and the human sphere. It is argued that in his late period Plato presents a picture of an organic universe, endowed with structure and intrinsic value, which both (...)
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