https://ir.vidyasagar.ac.in/jspui/handle/123456789/7923 Sat, 13 Jun 2026 05:16:31 GMT 2026-06-13T05:16:31Z https://ir.vidyasagar.ac.in/jspui/handle/123456789/7956 Title: The Concept of ‘Man’ In Indian Tradition: An Overview Authors: Das, Dr. Basant Kumar Abstract: In the present day globalized world, man has achieved success in every spear of life by the advancement of science and technology, as a result of which, the richness of all luxuries and comforts are available in his living room. With all richness and luxuries he has become bankrupt both in his moral and spiritual pursuits. As a result, his life has turned into an automata, machine or robot, bereft of emotions and passion and values. The universal human values like love, fellow feeling, compassion, sharing and caring have become outmoded. So we witness the strike and strive everywhere in the globe. The present day youths have become slaves of hedonistic pleasure and egoistic happiness. It will not be out of context to describe an incident that, once Baya Baba was asked by his disciple about the nature of loka(man). He immediately replied: where is loka? I see everywhere only poka. At this juncture of time it has become the pressing need to analyze and assess the true nature of man in the perspectives of our tradition, which may pave the way to realize the goal of life There exists a difference in Eastern and Western perspectives of man. In Western tradition man is accepted as a body mind complex. But in our Indian tradition the concept of man extends beyond a mere biological definition. In reality man is more than that which he appears to be. He is not a mere conglomeration of atoms. He is not just a compound of flesh and bones, blood and skin, brain and impulses, nor is he merely the sum of these. He is something over and above the sum of his physical and mental parts. He is essentially a spiritual being, a lordly tenant in a transitory tenement. It encompasses the idea of a spiritual being called Atman, on a journey of Self-discovery and vision with the divine i.e. Brahman. This journey involves the cyclical process of birth, death and rebirth with ultimate goal of liberation or Moksha from this cycle. Man is seen as an integral part of the universe, interconnected with the nature and passing the potential for diversity. Kath Upanishad has rightly observes: know the atman as the Lord of the body, the body as the chariot, know the intellect as the driver and mind as the reins and the senses are the horses and sense-objects are the paths upon which they may travel.(1) In this paper I intent to address myself to the concept of man as discussed in Indian tradition with special reference to the Gita. I will discuss the nature of man starting from the Upanisadic view to the neo- Vedantic period covering the Puranic and the Gita’s view. Finally I would establish in the conclusion that man is spiritual in his true nature. But his physical nature cannot be ignored. So what is needed is that, man has to realized in his true nature, so that all differences will melt away, all ignorance will be dissolved and he will be established in the reality i.e. Brahman and be regarded as stitaprajna by realizing his self in others and others in his own self. Description: pp : 01-07 Mon, 16 Mar 2026 00:00:00 GMT https://ir.vidyasagar.ac.in/jspui/handle/123456789/7956 2026-03-16T00:00:00Z https://ir.vidyasagar.ac.in/jspui/handle/123456789/7955 Title: Plurality in Contemporary ‘Ontologies’: A Critical Reflection Authors: Tiwari, Abhinnshyam; Verma, Prof. Rajendra Kumar Abstract: Ontology is generally thought to be the study of the nature of being or, to put the definition in more contemporary terms, the study of what kinds of things (or ‘entities’) are essentially there. For example, in deciding the ontological status of an individual, the fundamental problem facing us is, roughly, the problem of universals: because it is agreed that there are particular or singular objects, the problem becomes one of forming a consensus on whether there are abstract objects. Given, however, that there exist particulars, another problem arises about the nature of those particular entities; an example of this problem is the mind-body problem where it is to be decided whether human beings are constituted by two kinds or only one kind of entity. The reductionist approach to the question of dualism tends, roughly, to reduce the mental to the physical (or, more broadly, the material). The phenomenalists, on the other hand, would say that although material objects exist, they are more ‘derivative’ rather than basic in nature1. For some minds, plurality does not, by itself, imply a decline in explanation; the reality, for them, manifests itself in innumerable ways. Our task in this paper is not to venture into the prefatory questions about a synthesis, or to use a less ambitious term, ‘compromises’ between the two positions. The task is more modest: to reflect on the revival of ontologies. The aims of this paper will be 1) to provide an exegetical, although limited, view on the contemporary ‘ontologies’ – world-views that are apparently irreconcilable; and 2) to try and reflect on this question of ambivalence, arguing that it would be more prudent to deeply reflect and analyze the problem rather than attempt a synthesis. It would not come to us as a surprise, however, if a cursory discussion on the attitudes latent in this division between opposite ontological theories comes at some point in this paper. However, that discussion would, at best, be a supplement, a derivative, rather than one of the central points of the paper. Description: pp : 08-17 Mon, 16 Mar 2026 00:00:00 GMT https://ir.vidyasagar.ac.in/jspui/handle/123456789/7955 2026-03-16T00:00:00Z https://ir.vidyasagar.ac.in/jspui/handle/123456789/7954 Title: Rethinking Bhakti Beyond Devotion: A Philosophical Critique by Daya Krishna Authors: Majumdar, Dr. Baishali Abstract: This paper revisits the concept of Bhakti, commonly translated as “devotion,” through the critical and dialogical lens of Indian philosopher Daya Krishna. Traditionally associated with emotional surrender and theism, bhakti has often been treated as a religious or poetic expression, sidelined in philosophical discourse. Saints such as Mīrābāī, Tulsīdās, and the Ālvārs enriched bhakti’s emotional legacy, but its association with uncritical piety limited its philosophical potential. Daya Krishna challenges this assumption by arguing that bhakti, far from being irrational or exclusively theistic, can be reconceived as a philosophical category rooted in existential commitment and reflective engagement. Drawing on classical Indian sources like the Bhagavad Gītā, Nārada-bhakti-sūtra, and Vedānta texts, the paper traces how bhakti has been framed as a path to liberation through personal devotion. It then presents Krishna’s critique of these theological assumptions and his proposal for a post-theistic interpretation of bhakti. The paper further engages with thinkers like Kant, Heidegger, Gandhi, and Tagore to situate bhakti within broader traditions of rational and moral concern. Bhakti, in this reimagining, becomes a form of care, fidelity, and ethical devotion—not limited to religion but extended to secular commitments and civic values. Ultimately, the paper argues that bhakti, when freed from rigid theological constraints, becomes a valuable philosophical attitude relevant to contemporary life. Krishna’s intervention not only reclaims bhakti for modern philosophy but also invites renewed reflection on the nature of commitment, meaning, and thoughtful living in a pluralistic world. Description: pp : 18-30 Mon, 16 Mar 2026 00:00:00 GMT https://ir.vidyasagar.ac.in/jspui/handle/123456789/7954 2026-03-16T00:00:00Z https://ir.vidyasagar.ac.in/jspui/handle/123456789/7953 Title: The Role of Habermas and Gandhi in Consensus Building: A Study in Moral and Political Perspectives Authors: Das, Dr. Goutam Abstract: This article analyses Jürgen Habermas’ and Mahatma Gandhi’s contributions to the theory and practice of reaching a consensus from a political and moral standpoint. According to Habermas’s deliberative democracy model, which is based on communicative rationality and discourse ethics, consensus is the result of inclusive, free, and reasonable discourse in which every participant has an equal voice. Gandhi, on the other hand, emphasizes satyagraha (truth-force), ahimsa (non-violence), and moral persuasion as the foundation for group decision-making, incorporating ethical and spiritual elements into the process of reaching a consensus. Through a comparative analysis, this paper contends that Gandhi enhances the discourse by incorporating moral and spiritual commitments into the process, so addressing the ethical depth of political life, whereas Habermas provides a procedural framework for rational consensus. The study also examines the applicability of both strategies in modern multicultural cultures when reaching an agreement is hampered by division and conflict. This paper offers a sophisticated consensus-building approach that is both normatively sound and practically feasible for democratic governance in the twenty-first century by fusing Gandhian moral praxis with Habermasian proceduralism. Description: pp : 31-45 Mon, 16 Mar 2026 00:00:00 GMT https://ir.vidyasagar.ac.in/jspui/handle/123456789/7953 2026-03-16T00:00:00Z