BackgroundThere are two types of voluntary interruption of pregnancy: elective and therapeutic abortion. These forms are different for many reasons, and it is reasonable to assume that they can have negative consequences that can last until a subsequent gestation. However, no study has analyzed the psychological experience of gestation after a previous abortion, distinguishing the two forms of voluntary interruption of pregnancy.ObjectiveThis study aims to explore the level of prenatal attachment and centrality of pregnancy in nulliparous low-risk pregnant women with (...) a recently previous elective or therapeutic abortion.MethodsA total of 34 nulliparous pregnant women with a history of abortion, aged from 27 to 48 years, were recruited in the maternity ward of a public hospital of the metropolitan area of Tuscany and Lombardy during the third trimester of gestation. The participants filled out a battery of questionnaires aimed at assessing prenatal attachment and centrality of pregnancy.ResultsAnalyses of variance showed that women with a history of elective abortion reported a higher centrality of pregnancy than women with a past therapeutic abortion. On the contrary, women with a past therapeutic abortion reported higher prenatal attachment.ConclusionElective and therapeutic abortions are different experiences that impact the way women experience a subsequent pregnancy. Future research should further investigate the psychological experience of gestation after abortion. (shrink)

Concept of ethics in Ādi-Granth, Sikh canon.

Śaṅkarācārya's 12th centenary commemoration volume: complete works of Śaṅkarācārya; Sanskrit text with Gujarati interpretation and translation.

Relates To Important Mystical Concepts Contained In Guru Granth. Seeks To Revive The Original Spiritual Doctrines Of The Great Masters And Impact Contemporary Meaning Of Their. 13 Chapters-Bibliography, Index. Without Dustjacket.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Vivekacūḍāmaṇi of Śaṅkarācarya Bhagavatpāda: An Introduction and TranslationDouglas L. BergerThe Vivekacūḍāmaṇi of Śaṅkarācarya Bhagavatpāda: An Introduction and Translation. Translated by John Grimes. Aldershot, UK: Ashgate Publishing Limited, 2004. Pp. xii + 292.The Vivekacūḍāmaṇi or Crown Jewel of Discrimination has for centuries been celebrated as one of the most effective prakaraṇa grantha or independent pedagogical [End Page 616] treatises in the literature of Advaita, the nondualistic school (...) of Vedānta, owing to its straightforward dialogical style and lucid presentation of bedrock theories of the school. It has been ascribed, along with literally hundreds of other works, to the preeminent philosophical commentator in Advaita's illustrious history, Śaṅkara (ca. 650-700 C.E.). Modern lndological scholarship, however, has contested both of these grounds for its fame, calling into question its consistency with the theoretical framework laid down by Śaṅkara as well as its traditional attribution to the hand of the medieval Kerela master.In The Vivekacūḍāmaṇi of Śahkarācārya Bhagavatpāda: An Introduction and Translation, his recent translation of The Crown Jewel—the tenth made into English—John Grimes sets out to defend the integrity of tradition against modern criticism. Grimes, whose incisive scholarship has given us a number of important works on Advaita such as An Advaita Vedanta Perspective on Language and Problems and Perspectives in Religious Discourse: Advaita Vedanta Implications, as well as A Concise Dictionary of Indian Philosophy, applies his considerable Sanskrit and Advaita acumen to The Crown Jewel in order to achieve a twofold goal. In the Preface he vows to contribute a readable translation that is attentive to the religious sensibilities and goals of the Vivekac&umacrḍāmaṇi to guide the reader to ultimate wisdom and liberation but also to offer a rendition that speaks to contemporary audiences in an inclusive way, opening the possibility of knowledge of purified Selfhood to male and female readers alike (pp. vii-ix). At the same time, given the length to which he goes concerning this matter in his extensive Introduction, Grimes proves himself keen to show that, despite modern objections and reservations, "a strong case can be made that the Vivekacūḍāmaṇi is a genuine work of Śaṅkara's and that it differs in certain respects from his other works in that it addresses itself to a different audience and has a different emphasis and purpose" (p. 13). What is offered to the modern reader in this translation, then, is a defense of the traditional authorial and authoritative status of this popular Advaita treatise.Grimes' presentation falls into two parts. The first is a fifty-page Introduction that includes the life and teachings of Śaṅkara, a rundown on the basic doctrines of Advaita Vedānta, and reflections on the various approaches to the study of author and school. Much of this Introduction is occupied with the question of whether the historical Śaṅkara actually wrote the Vivekacūḍāmaṇi, in a discussion that engages the criteria for reliably attributing a work to him set down by Paul Hacker a half century ago. Here, Grimes immerses himself in a debate in which Hacker came down on the side of Śaṅkara having written the work, while Daniel lngalls and Sengaku Mayeda, following Hacker's own criteria, have rejected this conclusion. Grimes point by point traverses Hacker's criteria of authorship, particularly Hacker's analysis of how Śaṅkara defines basic terms such as avidyā, anirvacanīya, prāgabhāva, and other related concepts in works such his commentary on the Brahmasūtra compared to how these are defined in The Crown Jewel. Grimes concludes minimally that "there is still a likelihood that Śaṅkara is the author of the Vivekacūḍāmaṇi" (p. 23).The second half of the work is the translation itself, which includes the voluminous Sanskrit text in romanized form, Grimes' verse-by-verse rendition, and explications [End Page 617] on the meaning of each verse complete with relevant textual references to the Upaniṣads and a lexicon of important Sanskrit terms.With regard to Grimes' contribution to the intriguing ongoing... (shrink)

Collection of articles on Indian philosophy and Sivaism in Karnataka; volume brought out on the occasion of 75th anniversary of Sadbōdha candrike, Kannada religious monthly.

Study of Mamalapāhuḍa by Tāraṇa Taraṇa, Swami, 1448-1515, on Jaina doctrines and philosophy.

Study on the life and philosophy of Kundakunda, 2nd cent. Jaina exponent and his works.

Contributed articles on the life of Aurobindo Ghose, 1872-1950, philosopher and nationalist from India.

Comparative study of philosophy of Islam, Sufism, Christianity in relations to Adi Granth.

Festschrift in honor of S.P. Dubey, Indian philosopher; contributed articles.

Research work on birth place of Śaṅkarācārya, Hindu philosopher.

Contributed articles on the works of Yaśovijaya, 1624-1688, Jaina philosopher, a sourvenir brought out on the completion of three hundred years to his death.

Articles on study of philosophy in Bangladesh; souvenir on the occasion of the national seminar of the Bangladesh Darshan Samiti, 1986.

Souvenir of the 12th anniversary of Bangladesh Darshan Samiti; comprises articles on the study and teaching of philosophy in Bangladesh.

Though all the religions of the world teach love, preach sympathy for others and encourage man to exercise utmost self-restraint and have most profoundly been a source of inspiration for the highest good of mankind, the world today is torn by conflicts, enmity and religious hatred. In this predicament, a lasting and peaceful society is impossible unless different faiths are understood in their proper perspectives. Therefore, it is necessary that people belonging to different faiths understand each other well. This necessitates (...) a constant dialogue and effort to generate moral and hearty religious thinking. The advocates of all the religions of the world emphasize the importance of certain virtues and moral values. Only these can foster unity and cohesion of mankind. But the moral and religious values cannot be invoked by force. This can be achieved through the exchange of words, kind words, sincere words and loving words that can reach the deepest fathoms of the heart. Philosophy and Progress, Vol#61-62-; No#1-2; Jan-Dec 2017 P 1-14. (shrink)

Complete works of Gujarati author ; chiefly on Jaina spiritual life and philosophy.

Festschrift in honor of Bhūpendranātha Jaina, b. 1918; contributed research papers chiefly on Jainism and Jaina philosophy.

Comprehensive work on fundamentals of Jaina philosophy.

Vols. 3- : Prakāśaka, Paramapūjya Cā. Ca. Śrī 108 Ā. Śāntisāgara Di. Jaina Jinavāṇī Jīrṇoddhāraka Saṃsthā Śrutabhaṇḍāra aura Grantha Prakāśana Samiti, Phalaṭaṇa.

On Jaina religious life, astrology, and philosophy with Hindi translation.

On the life and works of Maṇḍanamiśra, philosopher of Saṅkarācārya tradition.

Complete works of Maṇḍanamiśra, Indian philosopher; includes study on his work also.

Compendium of the Advaita philosophy with Candrakānta vivaraṇa Gujarati commentary and translation.

Contributed articles on dimensions of applied philosophy; felicitation volume in honor of Hr̥daya Nārāyaṇa Miśra, author and Indian philosopher; includes selected works of honouree.

Comprehensive work on Śaṅkarācārya, Hindu philosopher; based on archaeological and epigraphical material.

Now, we can draw a conclusion on the matter of the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's grammar. We have seen that angādhikāra constitutes a very important section of the grammar where the relation of the suffixes and their bases is crucial. We also have observed that the concept of anga cannot be separated from Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's system due to its being a part of many sūtras as well as many paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās. We have also (...) seen that at least three exclusive prayojanas exist for the justification of angādhikāra. Another justification can be given in the form of preventing the double samprasāra $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ a in forms like vavraś which we discussed while determining the limit of angādhikāra. We saw that three important paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās, which are accepted by Patañjali, depend on angādhikāra. Finally we saw that an alternative suggested by Patañjali for angādhikāra is in no way better, but actually defective.Kātyāyana's use of angādhikāra in other sections to counter some objections has been shown too. Patañjali's apparent rejection of angādhikāra on the basis of Kātyāyana's vārtika on ‘angasya’ (6-4-1) is not supported by his own treatment of the subject in other places. So, we conclude that Patañjali did not really intend to refute the angādhikāra and the view which appears in his commentary on 6-4-1 should not be taken as his siddhānta on this matter. Tasmād angādhikāra iti bhagavato gūdho 'bhisandhir iti bhāvah. Naitāni ity ādi grantha $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{h}$$ ekadeśyuktir iti tātparyam. Nāgeśa, ‘Uddyota’, MB, Vol. 5, p. 273.Thus the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's A $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t}$$ ādhyāyī is established. (shrink)

Encyclopedia of words and phrases of Hindu religion and philosophy.

commemoration volume of Professor Sanjivan Prasada, 1940-2012, Indian philosopher; contributed research papers on comparative religion and philosophy of religion.

Now, we can draw a conclusion on the matter of the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's grammar. We have seen that angādhikāra constitutes a very important section of the grammar where the relation of the suffixes and their bases is crucial. We also have observed that the concept of anga cannot be separated from Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's system due to its being a part of many sūtras as well as many paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās. We have also (...) seen that at least three exclusive prayojanas exist for the justification of angādhikāra. Another justification can be given in the form of preventing the double samprasāra $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ a in forms like vavraś which we discussed while determining the limit of angādhikāra. We saw that three important paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās, which are accepted by Patañjali, depend on angādhikāra. Finally we saw that an alternative suggested by Patañjali for angādhikāra is in no way better, but actually defective.Kātyāyana's use of angādhikāra in other sections to counter some objections has been shown too. Patañjali's apparent rejection of angādhikāra on the basis of Kātyāyana's vārtika on ‘angasya’ (6-4-1) is not supported by his own treatment of the subject in other places. So, we conclude that Patañjali did not really intend to refute the angādhikāra and the view which appears in his commentary on 6-4-1 should not be taken as his siddhānta on this matter. Tasmād angādhikāra iti bhagavato gūdho 'bhisandhir iti bhāvah. Naitāni ity ādi grantha $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{h}$$ ekadeśyuktir iti tātparyam. Nāgeśa, ‘Uddyota’, MB, Vol. 5, p. 273.Thus the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's A $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t}$$ ādhyāyī is established. (shrink)

Festschrift published on 75th anniversary celebrations of Śrī Mahāvīra Jaina Vidyālaya; comprises articles chiefly on Jainism and its philosophy.

Study on Yoga philosophy of Patañjali in the light of Upanishads, Hindu philosophical classics.

Study of Tārkikarakṣā of Varadarāja Miśra, 11th cent., work on Nyaya and Vaiśeṣika philosophy.

Collection of five works of a Sanskrit author, on Jain philosophy.