Breaking India Rajiv Malhotra Pdf Download

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BreakingIndiaRajivMalhotraPdfDownloadBeing Different Wikipedia. Being Different An Indian Challenge to Western Universalism is a 2. Rajiv Malhotra, an Indian American author, philanthropist and public speaker, published by Harper. VDGn4Gji5g/hqdefault.jpg' alt='Breaking India Rajiv Malhotra Pdf Download' title='Breaking India Rajiv Malhotra Pdf Download' />Collins. T Shirt Design Tool Html5 Templates. Andrews Sisters Sheet Music Download more. The book reverts the gaze of the western cultures on India, repositioning India from being the observed to the observer, by looking at the West from a Dharmic point of view. About the bookeditMalhotra intends to give a critique of western culture, by comparing it with Indian culture, as seen from a Dharmic point of view. To accomplish this goal, he postulates a set of characteristics of western culture, and a set of characteristics of Indian culture and religion, characterised as Dharmic. Malhotra explains that in Being Different,Dharma is used to indicate a family of spiritual traditions originating in India which today are manifested as Hinduism, Buddhism, Jainism and Sikhism. I explain that the variety of perspectives and practices of dharma display an underlying integral unity at the metaphysical level. Malhotra summarizes his rationale for treating Dharmic traditions as a family, contrasting the family of Dharmic traditions with Abrahamic religions. He constructs their differences from this Dharmic perspective, thereby reversing the gaze. Malhotra clarifies that he is not replacing a West centric view with a Dharma centric view by proposing the reversal of gaze. IQwVAIB8/hqdefault.jpg' alt='Breaking India Rajiv Malhotra Pdf Download' title='Breaking India Rajiv Malhotra Pdf Download' />Malhotra explains that he seeks a dialogue, where the world civilizations are not merely seen from the viewpoint of the West, but the west is also seen from a non western, c. Malhotra calls for mutual respect as a higher standard for pluralism than tolerance. NQUbNykwFG4/hqdefault.jpg' alt='Breaking India Rajiv Malhotra Pdf Download' title='Breaking India Rajiv Malhotra Pdf Download' />Breaking India Rajiv Malhotra Pdf DownloadBreaking India Rajiv Malhotra Pdf DownloadMutual respect does not call for acceptance of beliefs held by others, only to have genuine respect for difference, because, beliefs are not facts. Malhotra explains why this gaze from the other side benefits the West, explaining that he. Western civilizations. OvervieweditMalhotra identifies six distinct and fundamental points of divergence between the dharmic traditions and the West. Malhotra argues that understanding these six points of divergence is crucial to recognizing the fallacy of facile sameness arguments and to understanding senselessness of inculturation efforts. These points of divergence are web 2web 3Approaches to difference. History centrism versus inner sciences. Integral versus synthetic unity. The nature of chaos and uncertainty. Translatability vs. Sanskrit. Western universalism challenged. Divergence 1 Approaches to differenceeditAccording to Malhotra, there is a pervasive anxiety in the west over personal and cultural differences. Therefore, the west tries to assimilate and converse all that does not fit its fundamental paradigms. According to Malhotra, this anxiety is grounded in schisms which are inherent in the western worldview. In contrast, Dharmic traditions. Divergence 2 History Centrism versus inner scienceseditAccording to Malhotra, Dharmic traditions rely on adhyatma vidya,note 1 while the Abrahamic religions rely on Gods interventions in human history. For followers of history centric Abrahamic religions, truth claims based on history are more significant than the scriptural message itself. History centric dogma such as original sin and resurrection become critical beliefs and no compromise can be made on their acceptance. 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Followers of history centric religions believe that the God revealed His message through a special prophet and that the message is secured in scriptures. This special access to God is available only to these intermediaries or prophets and not to any other human beings. Dharma traditions do not hold history central to their faith. Gautama Buddha emphasized that his enlightenment was merely a discovery of a reality that is always there. He was not bringing any new covenants from any God. The history of the Buddha is not necessary for Buddhist principles to work. In fact, Buddha stated that he was neither the first nor the last person to have achieved the state of enlightenment. He also asserted that he was not God nor sent by any God as a prophet, and whatever he discovered was available to every human to discover for himself. This makes Buddhism not History Centric. Malhotra explains how history centrism or lack of it has implications for religious absolutist exclusivity vs. Abrahamic religions claim that we can resolve the human condition only by following the lineage of prophets arising from the Middle East. All other teachings and practices are required to be reconciled with this special and peculiar history. By contrast, the dharmic traditions Hinduism, Buddhism, Jainism and Sikhism do not rely on history in the same absolutist and exclusive way. This dharmic flexibility has made fundamental pluralism possible which cannot occur within the constraints of history centrism, at least as understood so far. Divergence 3 Integral versus synthetic unityeditBoth Western and Dharmic civilizations have cherished unity as an ideal, but with a different emphasis. Here, Malhotra posits a crucial distinction between what he considers a synthetic unity that gave rise to a static intellectualistic Worldview in the West positioning itself as the Universal and an integrative unity that gave rise to a dynamically oriented Worldview based on Dharma. While the former is characterized by a top down essentialism embracing everything a priori, the latter is a bottom up approach acknowledging the dependent co origination of alternative views of the human and the divine, the body and the mind, and the self and society. Divergence 4 The nature of chaos and uncertaintyeditDharma philosophical systems are highly systematized in their approach to understanding ultimate reality and in carefully addressing what one can know through various means of knowledge. However, this rigor does not restrict their freedom in being comfortable with social organization. Indians exhibit remarkable openness to self organization and decentralization. Malhotra explains the basis for this openness Hinduism weaves multiple narratives around the central motif of cooperative rivalry between order personified as devas and chaos personified as asuras. A key myth shared by all the dharma traditions the churning of the milky ocean, or samudra manthan shows the eternal struggle between two poles. The milky ocean is the ocean of consciousness and creativity, which is to be churned in order to obtain amrita, or the nectar of eternal life. Dharma actually recognises the need for both Order and Chaos to co exist in the universe. In the story7 Prajapati attempts to create the Universe keeping Order and Chaos in dynamic balance. His initial attempts fail because theyre too Jamihomogenous or too Prthakdifferent. Finally he gets the combination just right by using the principle of BandhutaBandhu i. Divergence 5 Translatability vs. SanskriteditMalhotra identifies various non translatables in Sanskrit that have been mapped into Abrahamic religious concepts. These mis translations then are used to draw sameness arguments or to denounce Hinduism. Iphoto 9 5 Dmg Files more. Malhotra explains that.