SANATAN DHARAM COLLEGE [LAHORE], AMBALA CANNT
NATIONAL SEMINAR
“SOCIAL PHILOSOPHY OF DHARAM-SHASTRAS AND INDIAN MIND”
*/keZ’kkL=ksa dk lekt n’kZu vkSj Hkkjrh; ekul*
27th- 28th October, 2006.
Sponsored by- HARYANA SANSKRIT ACADEMY
Dear _________________________,
JqfrLrq osnks foKs;ks /keZ’kkL=a rq oS Le`fr%A RkSk lokZFksZ”oehekaL;kS rkH;ka /keksZ fg fucZHkkSAA euqLe`fr]2& 10
An understanding of the philosophical foundations of Indian mind; its nature and meaning as revealed in its Shruti and Smriti traditions, which is integral to Indianness and shows that the growth and development of Indian mind is a result of constant interaction and mutual influence of the two traditions. Indian world view, meaning of Dharma as religion, man’s understanding of his own existence and reality, conception of divine, destiny are the major source of unity of diverse sects and sub-traditions. Though little attention has been paid to Smriti tradition but its influence can not be undermined because what does Shruti tradition stand for, is a matter of interpretation and every interpretation is influenced by various factors, individual, social and historical. The Smriti tradition, which accepts the authority of Shruti, is also an interpretation and at the same time, has its own identity due to its independent origin. While Shruti is the stable aspect of Indian mind which is not effected by time, space or any other circumstances, gives identity, character, and essence to Indian consciousness and Smriti tradition is the dynamic aspect of Indian mind by motivating growth and development and thus forms its body. Thus Smriti is not a closed or stagnant tradition, it has been ever changing in accordance with yug-dahrama and ever growing. The main object or purpose of Smriti tradition is to adapt the Vedic wisdom to changing Indian society- vU;s d`r;qxs /kekZL=srk;ka }kijs ;qxsA vU;s dfy;qxs u`.kka ;qx:wikuqlkjr%AA ;qxs”okorZekus”kq /keksZ∙I;korZrs iqu%A /kesZ”okorZekus”kq yksdks ∙I;korZrs iqu%AA Jqfr’p ‘kkSpekpkj%% izfrdkya fofHkrsA ukuk/keZk% izorZUrs ekuokuka ;qxs ;qxsAAThe Smriti tradition which primarily represents the Pauranic and Agamic sensibility, addresses itself to the task of adapting every individual in its fold by bringing them in the main stream of Indian consciousness. All criticism, attacks and protests against Smriti and Smriti form of religious life and worship, its ritualistic form of religious life, is not open to all. But does that mean that those who were denied samskaars are not Hindu and have no religious life of their own? Lot more questions regarding culture, human existence, humanity etc. are out there that need to be addressed and discussed.
Moreover of all the constructed constitutions, behavioural patterns of all the human race at the national and international level does not go beyond the exclusive definition of the Dharma Shastras as all the constitutions, behaviours etc. basically give systematic direction to the human behaviour at individual and collective level, in which healthy human being, sound mentality along with sound and safe society may be created. There can be many bases for this construction – spirituality, scientific temper, logic, natural justice etc. but in Indian tradition, spirituality had been the substratum of Dharma Shatra- like Manu Smriti, Yajnavalkya Smriti. We may find so many faults with the practical system but we can not ignore its existence in India and world over. It is hardly any question that extraversion is the predominant attitude of the westerner and the modern Indian, whereas the east and the ancient wisdom owes the depths of its philosophy and practice to an almost exclusively introverted approach. One could therefore by the law of identity of the soul, except that the Indian having been a born introvert his approach would of necessity show a lot of congruencies with the modern way to individuation.
In the context of these treatises, too many issues like caste system, judiciary, woman identity, human rights, and environmental consciousness pose challenges not only to the Sanskrit scholars but also to the intellectuals of other subjects- Law, sociology, psychology, anthropology, philosophy and political science. What is the reality of these treatises? What is there basic vision or their approach towards the above said issues- all this need to be discussed among the scholars like you.
So we request you to present a paper of your choice on any one of the following themes or choose a different topic of your own choice related to main theme of the seminar.
Suggested topics-
· Le`fr&xzUFkksa esa lkekftd U;k; dh vo/kkj.kk Hkkjrh; lafo/kku vkSj Le`frxzUFk
· Le`frxzUFkksa esa uSfrd ewY;ksa dh ehekalk Le`frxzUFkksa dk L=h ds izfr n`f”Vdks.k
· /keZ’kkL=ksa esa tkfrO;oLFkk dk fopkj /keZ’kkL= esa yksdrU= vkSj jkT;&O;oLFkk
· /keZ’kkL=ksa esa ‘kwnz O;oLFkk dk Lo:i /keZ’kkL=ksa esa jktO;ogkj@ iz’kklu
· /keZ’kkL=ksa esa U;k;& O;oLFkk dk Lo:i /keZ’kkL=ksa esa vkJe& O;oLFkk dk Lo:i
· /keZ’kkL=ksa esa iqutZUe ,oe~ deZ& O;oLFkk /keZ’kkL= vkSj LokrU=~;ksRrj lkfgR;
· /keZ’kkL=h; yksdO;ogkj dk Lo:i
· /keZ’kkL=h; laLdkjksa dk Lo:i ,oe~ euksoSKkfud vo/kkj.kk,a
· Le`frxzUFkksa ds nk’kZfud fln~/kkUr ,oe~ fgUnh e/;dkyhu lkfgR;
· /keZ’kkL=h; nSufUnu O;ogkj dk Lo:i ,oe~ O;fDr LokrU=~;
Relationship of Shruti and Smriti
Philosophical foundations of Smritri
Dharma Sutras as foundation of Smriti Granthas
Environmental consciousness in Dharma Shatras
Dharma as corrective method/ agent of Artha and Kaama
Rethinking Women in Dharma Shastra
Treatment of Art and Philosophy in Dharma Shastra
Yoga and Dharma Shastra
Educational system of Dharma shastra and Modern education
Varna / jaati and vyavastha in Dharma Shastra
Judicial system of Dharma Shastra and present judiciary
Modern Hindu law and Dharma in Smriti Granths
Dharma vs. religion/ sectarian thinking in Smriti Granthas
Fundamentals of management in Smriti Granthas
Administrative practices of Smriti Granthas and public administration
World view of Bauddha Dharma Shastras and Smriti Granthas
Moral practices in Jain Dharam Sutras and Smriti Granthas
Influences of Pauranik thinking on Dharma shastras
Family institution in Smriti Granthas and Individual identity
Influences of foreign invasions on Smriti Granthas
Smriti consciousnesses in Indian English writings
NATIONAL SEMINAR
“SOCIAL PHILOSOPHY OF DHARAM-SHASTRAS AND INDIAN MIND”
*/keZ’kkL=ksa dk lekt n’kZu vkSj Hkkjrh; ekul*
27th- 28th October, 2006.
Sponsored by- HARYANA SANSKRIT ACADEMY
Dear _________________________,
JqfrLrq osnks foKs;ks /keZ’kkL=a rq oS Le`fr%A RkSk lokZFksZ”oehekaL;kS rkH;ka /keksZ fg fucZHkkSAA euqLe`fr]2& 10
An understanding of the philosophical foundations of Indian mind; its nature and meaning as revealed in its Shruti and Smriti traditions, which is integral to Indianness and shows that the growth and development of Indian mind is a result of constant interaction and mutual influence of the two traditions. Indian world view, meaning of Dharma as religion, man’s understanding of his own existence and reality, conception of divine, destiny are the major source of unity of diverse sects and sub-traditions. Though little attention has been paid to Smriti tradition but its influence can not be undermined because what does Shruti tradition stand for, is a matter of interpretation and every interpretation is influenced by various factors, individual, social and historical. The Smriti tradition, which accepts the authority of Shruti, is also an interpretation and at the same time, has its own identity due to its independent origin. While Shruti is the stable aspect of Indian mind which is not effected by time, space or any other circumstances, gives identity, character, and essence to Indian consciousness and Smriti tradition is the dynamic aspect of Indian mind by motivating growth and development and thus forms its body. Thus Smriti is not a closed or stagnant tradition, it has been ever changing in accordance with yug-dahrama and ever growing. The main object or purpose of Smriti tradition is to adapt the Vedic wisdom to changing Indian society- vU;s d`r;qxs /kekZL=srk;ka }kijs ;qxsA vU;s dfy;qxs u`.kka ;qx:wikuqlkjr%AA ;qxs”okorZekus”kq /keksZ∙I;korZrs iqu%A /kesZ”okorZekus”kq yksdks ∙I;korZrs iqu%AA Jqfr’p ‘kkSpekpkj%% izfrdkya fofHkrsA ukuk/keZk% izorZUrs ekuokuka ;qxs ;qxsAAThe Smriti tradition which primarily represents the Pauranic and Agamic sensibility, addresses itself to the task of adapting every individual in its fold by bringing them in the main stream of Indian consciousness. All criticism, attacks and protests against Smriti and Smriti form of religious life and worship, its ritualistic form of religious life, is not open to all. But does that mean that those who were denied samskaars are not Hindu and have no religious life of their own? Lot more questions regarding culture, human existence, humanity etc. are out there that need to be addressed and discussed.
Moreover of all the constructed constitutions, behavioural patterns of all the human race at the national and international level does not go beyond the exclusive definition of the Dharma Shastras as all the constitutions, behaviours etc. basically give systematic direction to the human behaviour at individual and collective level, in which healthy human being, sound mentality along with sound and safe society may be created. There can be many bases for this construction – spirituality, scientific temper, logic, natural justice etc. but in Indian tradition, spirituality had been the substratum of Dharma Shatra- like Manu Smriti, Yajnavalkya Smriti. We may find so many faults with the practical system but we can not ignore its existence in India and world over. It is hardly any question that extraversion is the predominant attitude of the westerner and the modern Indian, whereas the east and the ancient wisdom owes the depths of its philosophy and practice to an almost exclusively introverted approach. One could therefore by the law of identity of the soul, except that the Indian having been a born introvert his approach would of necessity show a lot of congruencies with the modern way to individuation.
In the context of these treatises, too many issues like caste system, judiciary, woman identity, human rights, and environmental consciousness pose challenges not only to the Sanskrit scholars but also to the intellectuals of other subjects- Law, sociology, psychology, anthropology, philosophy and political science. What is the reality of these treatises? What is there basic vision or their approach towards the above said issues- all this need to be discussed among the scholars like you.
So we request you to present a paper of your choice on any one of the following themes or choose a different topic of your own choice related to main theme of the seminar.
Suggested topics-
· Le`fr&xzUFkksa esa lkekftd U;k; dh vo/kkj.kk Hkkjrh; lafo/kku vkSj Le`frxzUFk
· Le`frxzUFkksa esa uSfrd ewY;ksa dh ehekalk Le`frxzUFkksa dk L=h ds izfr n`f”Vdks.k
· /keZ’kkL=ksa esa tkfrO;oLFkk dk fopkj /keZ’kkL= esa yksdrU= vkSj jkT;&O;oLFkk
· /keZ’kkL=ksa esa ‘kwnz O;oLFkk dk Lo:i /keZ’kkL=ksa esa jktO;ogkj@ iz’kklu
· /keZ’kkL=ksa esa U;k;& O;oLFkk dk Lo:i /keZ’kkL=ksa esa vkJe& O;oLFkk dk Lo:i
· /keZ’kkL=ksa esa iqutZUe ,oe~ deZ& O;oLFkk /keZ’kkL= vkSj LokrU=~;ksRrj lkfgR;
· /keZ’kkL=h; yksdO;ogkj dk Lo:i
· /keZ’kkL=h; laLdkjksa dk Lo:i ,oe~ euksoSKkfud vo/kkj.kk,a
· Le`frxzUFkksa ds nk’kZfud fln~/kkUr ,oe~ fgUnh e/;dkyhu lkfgR;
· /keZ’kkL=h; nSufUnu O;ogkj dk Lo:i ,oe~ O;fDr LokrU=~;
Relationship of Shruti and Smriti
Philosophical foundations of Smritri
Dharma Sutras as foundation of Smriti Granthas
Environmental consciousness in Dharma Shatras
Dharma as corrective method/ agent of Artha and Kaama
Rethinking Women in Dharma Shastra
Treatment of Art and Philosophy in Dharma Shastra
Yoga and Dharma Shastra
Educational system of Dharma shastra and Modern education
Varna / jaati and vyavastha in Dharma Shastra
Judicial system of Dharma Shastra and present judiciary
Modern Hindu law and Dharma in Smriti Granths
Dharma vs. religion/ sectarian thinking in Smriti Granthas
Fundamentals of management in Smriti Granthas
Administrative practices of Smriti Granthas and public administration
World view of Bauddha Dharma Shastras and Smriti Granthas
Moral practices in Jain Dharam Sutras and Smriti Granthas
Influences of Pauranik thinking on Dharma shastras
Family institution in Smriti Granthas and Individual identity
Influences of foreign invasions on Smriti Granthas
Smriti consciousnesses in Indian English writings
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