How did the western writers see india
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This very much affects how Indian philosophy is represented in Western literature. Words that cannot be translated are given a description that may not represent the true intention or its value within Indian culture. Plus, we may attribute some of our cultural concepts to make meaning of theirs, when actually those concepts may not even exist in the original context. For example, Indian philosophy has no word for “miracle” in Sanskrit or any of the Indian languages. Miracles cannot happen because nothing in this world of matter and karma operates outside the orbit of matter and karma. Hindu gods have notoriously clay feet and are subject to the laws of cause and effect as are we poor mortals. The gods we worship are the gods we create; we cannot worship the God who creates us.
Hindus have no word for “heaven” in the sense of eternal reward. Our heaven is a temporary abode, after the enjoyment of which one is born again and given another chance to do better than gaining heaven.
Hindus also do not pray in the way Westerners do; to Hindus, prayers granted become curses. Hindus feel one should pray, but not because one wants something. One prays because one has everything—that is, life—for prayer is really a thanksgiving, not a supplication. The tragedy of life is not that we don’t get what we want, but that we get exactly what we want—and with its built-in opposite. That’s the fearsome catch. You think it, you wish it, you dream it, you reach for it, you get it—and you’ve had it. The point is that in this ambivalent world, sweets bring stomachache, toys bring boredom, pleasure brings pain; sex, fame, money, and power are dreadfully counterproductive. Our sweetest songs are those that tell the saddest thoughts. Even life brings death, for the only way not to die is not to be born.
“Dharma” does not mean “religion” but “that which is stable,” from the root dhri meaning earth. There are four such stabilities operating simultaneously at any given moment in every individual’s life: sava-dharma (self-stability, the instinct of self-preservation, individuality); kula-dharma (family-stability); yuga-dharma (the spirit of the age); and sanatana-dharma (that which is unchanging, eternal, absolute). Like all of us in the conflicts of life, Arjuna on the battlefield of Kurukshetra is caught simultaneously in these four dharmas and has to choose. His choice will determine the quality of his character. Not choosing is not an option.............
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The earliest works of Indian literature were orally transmitted. Sanskrit literature begins with the oral literature of the Rig Veda a collection of sacred hymns dating to the period 1500–1200 BCE. The Sanskrit epics Ramayana and Mahabharata appeared towards the end of the 2nd millennium BCE. Classical Sanskrit literature developed rapidly during the first few centuries of the first millennium BCE,[1] as did the Tamil Sangam literature, and the Pāli Canon. In the medieval period, literature in Kannada and Telugu appeared in the 6th and 11th centuries respectively.
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