By Rajiv Malhotra
India is greater than a country kingdom. it's also a distinct civilization with philosophies and cosmologies which are markedly designated from the dominant tradition of our instances - the West. India's non secular traditions spring from dharma which has no special an identical in Western frameworks. regrettably, within the rush to have a good time the turning out to be approval for India at the global level, its civilizational matrix is being co-opted into Western universalism, thereby diluting its uniqueness and strength. In Being varied: An Indian problem to Western Universalism, philosopher and thinker Rajiv Malhotra addresses the problem of a right away and sincere engagement on transformations, by means of reversing the gaze, repositioning India from being the saw to the observer and looking out on the West from the dharmic viewpoint. In doing so, he demanding situations many hitherto unexamined ideals that either side carry approximately themselves and every different. He highlights that whereas detailed old revelations are the foundation for Western religions, dharma emphasizes self-realization within the physique the following and now. He additionally issues out the vital team spirit that underpins dharma's metaphysics and contrasts this with Western concept and historical past as an artificial cohesion.
Erudite and interesting, Being diverse opinions stylish reductive translations and analyses the West's nervousness over distinction and fixation for order which distinction the inventive position of chaos in dharma. It concludes with a rebuttal of Western claims of universalism, whereas recommending a multi-cultural worldview.
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Additional resources for Being Different: An Indian Challenge to Western Universalism
Tantra’s heterosexual assumptions seriously violated the structure of his own homosexual desires. His female Tantric guru and temple boss may have forced themselves . . on the saint . . but Ramakrishna remained . . 40 Kripal authoritatively asserts that his interpretation of Tantra as ‘sexy, seedy and strange’ is authentic and that long-standing Indian and Western philosophical interpretations of Tantra are a cover-up. Responding to this charge, Swami Tyagananda replies, What is Kripal’s understanding of the word, Tantrika?
The RISA establishment has not held him accountable for this tactic. Tyagananda rejects Kripal’s attempts to put the spotlight on Hindus’ alleged narrowmindedness and sees this as a ploy to shift attention away from his bad scholarship: To say, therefore, that those who reject Kripal’s thesis are doing so from their own homophobia is to completely miss the point . . To sum up: The problem I address in my critique is not the sexualized reading per se. The problem has nothing to do with homosexuality.
1. Lack of required language skills: Swami Tyagananda and other Bengali scholars who have had extensive discussions with Kripal are in little doubt that he simply does not know the Bengali language even though he claims to have read the documents cited by him about Sri Ramakrishna’s life. Swami Tyagananda pointed out that when spoken to in Bengali, Kripal didn’t understand, and when asked something directly about Bengali culture he could not respond. Swami Tyagananda elaborates: Kripal’s conclusions come via faulty translations, a willful distortion and manipulation of sources, combined with a remarkable ignorance of Bengali culture.