Ven. Akshay Kamble

CHAPTER I FROM A DOUBLE STANDARD TO A SILVER STANDARD Trade is an important apparatus in a society, based on private property and pursuit of individual gain ; without it, it would be difficult for its members to distribute the specialised products of their labour. Surely a lottery or an administrative device would be incompatible with its nature. Indeed, if it is to preserve its character, the only mode for the necessary distribution of the products of separate industry is that of private trading. But a trading society is unavoidably a pecuniary society, a society which of necessity carries on its transactions in terms of money. In fact, the distribution is not primarily an exchange of products against products, but products against money. In such a society, money therefore necessarily becomes the pivot on which everything revolves. With money as the focusing-point of all human efforts, interests, desires and ambitions, a trading society is bound to function in a regime of price, whe

Title- Ten Bases of Meritorious Actions (Ten Punnakiriya-vatthus) Punna means that which purifies the mind , which in fact means good deeds. Kiriya means that which ought to be done. Vatthu means that which is the basis for prosperity and welfare. Thus those actions that should definitely be done because they are the basis for prosperity and welfare (called mangalas or blessings) are called "Bases of Meritorious Actions (Punnakiriya-vatthus)". The Ten Punnakiriya-vatthus are: 1. Dana = charity, Dana means giving away something as a gift or donation. If one performs the charitable act with keen volition before, during and after the time of giving, without any attachment to the things which are being offered, and with a firm belief in karma and its results, that kind of Dana is indeed greatly beneficial Dana. Owing to one’s Dana, one will be endowed with riches throughout the round of rebirths. 2. Sila = morality, Sila means restraining one’s bodily and ve

Philosophy of Hinduism I What is the philosophy of Hinduism? This is a question which arises in its logical sequence. But apart from its logical sequence its importance is such that it can never be omitted from consideration. Without it no one can understand the aims and ideals of Hinduism. It is obvious that such a study must be preceded by a certain amount of what may be called clearing of the ground and defining of the terms involved. At the outset it may be asked what does this proposed title comprehend? Is this title of the Philosophy of Hinduism of the same nature as that of the Philosophy of Religion? I wish I could commit myself one way or the other on this point. Indeed I cannot. I have read a good deal on the subject, but I confess I have not got a clear idea of what is meant by Philosophy of Religion. This is probably due to two facts. In the first place while religion is something definite, there is nothing definite* [f1] as to what is to be included in the t