Viveka and Vairagya: Empirical Possibilities for Cognitive Concepts in Indian Psychology

Pandit, Shilpa Ashok

doi:10.32381/jpr.2020.15.02.12

Cited by 3 publications

(4 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…Vair agya is particularly amenable for neuro-science investigation possibilities from sensory level recognition of stimuli to imagery, working memory and implicit memory (S. A. Pandit, 2020) In the PYS, Vair agya is related to the embodied sensory inputs in its very definition. Yoga sutra defines Vair agya as, 'Drs _ ta-anuśravik vaśik ara sam _ jna'which means the insight that arises from mastering visual and auditory processes.…”

Section: From Drives To Emotion and Meaning Makingmentioning

confidence: 99%

“…This paradoxical state of seeing and mirroring the emotion and its experience was called an extraordinary view 'camatk ara' Finally, Ac arya Abhinavagupta introduced the term s adharanikaran _ a (shared empathy/universalisation) to identify the point at which a personal emotion becomes a transpersonal, collectively processed affect and leads to compassion (S. A. Pandit, 2011). S adharnikaran _ a is a particular transition point, from individual to collective processing.…”

Section: From Drives To Emotion and Meaning Makingmentioning

confidence: 99%

“…Vairāgya is particularly amenable for neuro-science investigation possibilities from sensory level recognition of stimuli to imagery, working memory and implicit memory (S. A. Pandit, 2020)…”

Section: Introduction: Contemplation and Affective Processes In India...mentioning

confidence: 99%

“…Rasa theory has been much discussed in the last few decades, from anthropological and religious studies perspectives and psychologists have also accepted it (Deutsch, 2021; Higgins, 2007; Lynch, 1990; Mitra, 2016; S. Nair, 2013; L. Pandit, 2004; S. A. Pandit, 2011; Sen & Pandit, 2013; Shweder et al, 1993). Paranjpe, as mentioned earlier, has proposed that rasa theory as an Indian psychology emotion as it presents several unique contributions to understanding of emotions, its expression and its transformation towards well-being.…”

Section: Introduction: Contemplation and Affective Processes In India...mentioning

confidence: 99%

See 3 more Smart Citations

Conceptualising Bhāvana: How do contemplative Hindu traditions inform understanding emotions and well-being?

Pandit

2022

Culture & Psychology

View full text Add to dashboard Cite

There are more than 150 (grand and micro) theories of emotion. Even as European phenomenological perspectives do mention self and agency, the mainstream discourse on emotion in psychology is quite limited in presenting a coherent theory of affective process. A key aspect of Euro-American theories of emotion is that, these theories are topographically flat, thus, unable to provide mechanisms of transformation of emotion relevant for well-being. In this paper, a theory-based framework for emotional transformation through understanding Indian concepts in āyurveda, yoga sutras and the nātya is discussed. Second, the paper proposes that it is Śānta (the Indian conceptualisation of peace) alone, that permits a substantive possibility to a radical re-emotion or experiencing and articulating well-being. The concept for a radical re-emotion is called Bhāvanā, indicating the possibility of conscious and radical re-creation and re-imagination of affective relationships with objects, concepts, processes and people in the world, re-orienting from the isolated ‘re-appraisal’, ‘self-regulation and control’ of emotion as discussed in the mainstream paradigm. The paper contends that these culturally relevant models educate and inform global psychology theory and applied practice.

show abstract

Section: From Drives To Emotion and Meaning Makingmentioning

confidence: 99%

Section: From Drives To Emotion and Meaning Makingmentioning

confidence: 99%

Section: Introduction: Contemplation and Affective Processes In India...mentioning

confidence: 99%

Section: Introduction: Contemplation and Affective Processes In India...mentioning

confidence: 99%

See 2 more Smart Citations

Conceptualising Bhāvana: How do contemplative Hindu traditions inform understanding emotions and well-being?

Pandit

2022

Culture & Psychology

View full text Add to dashboard Cite

show abstract

Religion, Spirituality, and Positive Socio-cultural Practices in India: A Way Ahead

Saxena

Singh

2023

Religious and Spiritual Practices in India

View full text Add to dashboard Cite

Advaita: Oneness as a Lived Reality—Examining Aspects of Profound and a Radical Psychology

Pandit¹

2021

Psychology and Developing Societies

View full text Add to dashboard Cite

It is all good to say, that the world is one! Are these idealistic/poetic ideas or could there be psychological pathways to experience oneness as a continuous realisation? This is not a question of philosophy or intellectual argumentation, but a question of living and being. There has been now interest in non-dual awareness in research as well ( Josipovic, 2014 ). The objective of this article is to introduce a radical worldview—advaita vedānta that leads to profound cognitive, affective and behavioural implications of well-being beyond the surface level ideas of happiness. Advaita—which means ‘not-two’ is the most profound and radical of psychological theories Indic civilization has experienced and accepted as the epitome—the crown jewel. The Vedāntic worldview and practice with the background throb of all Indic values—of inclusion, love and truth vests in Advaita—oneness. In popular imagination, it has been both esoteric-cised and yet has remained un-commodified. Contrary to popular ideas that look at advaita as a speculative philosophy, advaita is understood as a rich psychological theory with a basis in cognition, knowing, as well as a living in oneness. The students of modern psychology, especially, in India are left poorer, if they are unable to review advaita and yet study consciousness, which is a booming area of research in modern psychology. Advaita is a continuous living realisation—termed as Jīvanmukti, the Vedāntic ideal of being free, while living. Examining the primary Saṃskrit text—Jīvanmukti-viveka, I describe Jīvanmukti—of living in continuous realisation of oneness, till the body drops down, as stated by the great muni, whose above-mentioned abhyāsa grantha—the application manual, is used across Hindu spiritual frameworks and monastic orders, till today.

show abstract

Viveka and Vairagya: Empirical Possibilities for Cognitive Concepts in Indian Psychology

Cited by 3 publications

References 0 publications

Conceptualising Bhāvana: How do contemplative Hindu traditions inform understanding emotions and well-being?

Conceptualising Bhāvana: How do contemplative Hindu traditions inform understanding emotions and well-being?

Religion, Spirituality, and Positive Socio-cultural Practices in India: A Way Ahead

Advaita: Oneness as a Lived Reality—Examining Aspects of Profound and a Radical Psychology

Contact Info

Product

Resources

About